M O RA L S A N D D O G M A

O F THE

AN C I E N T A N D A C C E PT E D S CO TT I S H R I T E

FR EEMA SO N RY

SUP RE M E C OU N C I L O F T HE T HI R T Y-T H I R D DEG R EE

SOU T HE RN JURI SDI C T I O N OF T HE U N I TE D STATES

PUB L I SHED BY I TS AUTH O RI TY .

C HA R LE STON
M . . 563 2
 E nt e r e d a c c or di n g t o A ct C g
of on r es s, i n t h e y ea r 1 8 7 1 , b y
A L B E RT P I K E ,

I n t h e O fli ce of t he L i b r ar i a n o f Cong r e s s , at Wa sh i n gt on .

E n t e re d a cc o r di n g t o A ct of C on g r e s s , i n t h e y ea r 1 9 0 6, by
THE S UP R E ME C O U NCI L O F THE S O UT H E RN
J U R I S D I CT I ON A A S , . . . R, U S A
. . . .
,

I n the O ffi f th Lib i f C
ce o e ra r a n o o n g r e ss , at Wa sh i n gt on .

L H J e n k i ns I nc
. .
, .

Edi ti o n B oo k M a n u fa c t ur ers
R i ch mo n d V a . .

Re p r i n t e d ;J u ne , 1 9 46 .
 P REFACE .

TH E following work has been prepared by authority o f the Sir

preme Council o f th e T h i r ty thi rd Degree for the Souther n
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,

Juri sdiction o f the Unit ed States by the Gra n ,

d Co mmander ,

and is no w published by its di r e ction It co ntains the

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Lectures o f the Ancient and Accep ted Scottish R ite in that j u ri s

diction and i s specially intended to be read and stu died by the
,

B rethren o f that obedience in co nnection with the R it ual s o f the

,

Degrees It i s hoped and ex p ected that each will fu rnish h imsel f

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with a copy and make hi m , sel f fam iliar with it ; for which pur
pose as the cost o f the work consists entirely in th e pri nting and
,

binding i t will be furni sh ed at a price as moderate as possible

, .

N o i ndi vi du al w i ll receive pecunia ry profit from i t e x cept th e ,

agents f o r its sale .

It has been copyrighted to pr e vent its republication el sewhere

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a nd the copy right l i ke th ose o f all the other works prepared for
,

t h e Supreme Council h a s been a ssigned to Trustees for that Body

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.

Whatever profi ts may acc rue from it w il l be devoted to purposes

o f char i ty .

The B rethren o f the R ite in the United S tates and Canada will
be a fi o r de d the opport unity to purchase it nor is it for bi dden that
,

other Masons sh all ; but they will not be solicited to do so .

I n p r ep a r i ng th i s wo rk th e Grand Commander has been a bout

, ,

e qually Author and Compiler ; since he ha s e x tracted quite

hal f its content s from the wo rks o f the best writers and most phil
o so p h i c o r el oquent thinkers Perhaps it would have b e en bet
.

ter and mor e a cceptable i f he had extracted more and w ritten

l ess
.

St i ll p e rha p s h a l f o f it i s hi s o w n ; and i n incorp orating he re

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in
IV R
P EFA CE .

the thoughts and words o f ot h ers he has continually changed ,

and added to the language o ften i ntermingling in the same sen

. , ,

t e n c e s hi s own words with theirs

, It not being intended for the.

world at large he has felt at liberty t o m ake from all accessible

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sources a Compend ium o f the Moral s and Dogm a o f the R ite to

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re mould sentences change and add t o wor d

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s and phrases com ,

bine them wi th his own and use them as i f they w er e h i s own

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to be dealt with at his pleasure and so availed o f as to make the

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whole most valuable for the purposes intended He claims there .

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fore , little o f the merit o f authorship and has not cared to di s ,

ti ngu i sh his own from t hat which he has taken from other sources ,

being quite willing that every portion o f the book in turn may , ,

be regarded as borrowed from some old and better w riter .

The teachings of these R eadings are not sa c r am ental so far as ,

they go beyond the realm o f Moral ity i nto those o f other domains
o f Thought and Truth The Ancient and Accepted Scottish R ite
“
uses the word Dogma in its true sense of do ctr i n e o r te a chi ng ; , ,

a n d i s not dogma ti c in the odious sense of that term Every one .

i s entirely free to re j ect and dis sent from whatsoever herein may
seem to him to be untrue or unsound It i s only required o f h im .

that he shall weigh what i s taught and give it fai r hearing and ,

unprej udiced j udgment O f course the ancient theosophic and

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philosophic speculations are not embodied as part o f the do ctr ines

o f the R ite ; but because it i s o f interest and profit to know what
the Ancient Intellect thought upon these subj ects and because ,

nothing so conclusively proves the radical di ff erence between our

human and the anim al nature a s the capacity o f the huma n ,

mind to entertain such speculations in regard to itsel f and the

Deity But as to these opinions themselves we may say in the
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words o f the learned Canonist Ludovicus Gomez : O pi ni ones ,

“

s e cu n du m v a r i e ta te m t empor u m s e n es can t et i n te r m o r i an tu r ,

ali ce q u e di ve r s oe v el r i o r i bu s c on tr a r i ae r’ f i
p r e n s c a n tu r e
t n de
”
pu be scan t .
 T i tles of De g r e e s a . herein given have in some instance s
change d . Co rr ect ti t le s ar a e f llo w s :
s o

l
°
Ap p re m rc e
—
,

°
2 — Fello w -c ra f t .

3
°
—Mm er

4 Secret M aster
°
—
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5 — Perfect M aster
°
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6 — Intimate Secreta ry
°
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7 — Provost and Judge .

8 — Intenda nt of the Buildi ng

°
.

°
9 — Elu o f the N ine .

10 — Elu o f the F i fteen

°
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°
1 1 — Elu o f the Twelve .

1 2 — Ma ster Architect
°
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l 3 — R oyal Arch of Solomon

°
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14 — Per fect Elu

°
.

°
1 5 — K night of the Ea st .

1 6 -Prince of J eru salem

°
.

°
1 7 — K night of the E a st and We st .

K night R ose Croix

°
l8 —
.

1 9 — Ponti ff
°
.

20 —
Master of the Sy m bolic Lodge
°
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2 1 — N oachi te or Pru ssi an K night

°
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22 — K night of the R oyal Axe or Prince o f

23 — Chief o f the Tabernacle
°
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24 — Prince of the Tabernacle

9
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25 — K night o f the B razen Serpent .

26 — Prince of Mercy
°
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27 K night Com mander of the Temple

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K night of the Su n or Prince A d e pt

°
2 8 —
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29 — Scotti sh K night of St Andrew

°
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K night K a do sh
°
30 —
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31 — Inspector Inquisitor
°
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°
3 2 —Ma ster of t he R oy al Secret ,
 MO RA LS AND D O G MA .

A PP R E N TICE .

TH E T W ELV E I N C H R UL E
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A N D TH E C O M M ON GA VE L .

FOR C E unregulated or ill regulated i s not only wasted i n the

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void l ike that o f gunpow de r burned in the open a i r and steam

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unconfined by science ; but striking in the dark and its blow s, ,

meeting only the air they recoil and bru ise itsel f It i s de st ru c
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tion and ruin I t i s the volcano the e a rthqu ake the cyclone
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not growth and p rogre s s It i s Pol y ph emu s blinded striki n g at

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r andom and fall i ng headlong among th e sharp rocks by th e

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i mpetus o f hi s own blows .

The bl ind Force o f the people i s a Force that must be econ

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om i z e d a n d a lso managed as the blind Force o f steam li fti ng the

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ponderous i ron a rm s and t u r n i n g th e large wheel s i s m ade to bore

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and rifle the cannon and to weave th e most delicate lace It m u st .

be regulated by Intellect Intellect i s to the peo p le an d the p eople s

.

“
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Force what the slender n eedle o f the comp a ss i s to the ship its
,
—

s oul alway s counselling the huge mas s o f wood and iron and
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alway s pointin g to the no rt h To attac k the c it a d els built up on all

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si d es aga i nst th e h u m an r ac e by sup e r sti t io n s d e spoti sm s and p re j

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~

o
2 M OR A L S A ND D GMA O .

u di c e s, the Force must have a brain and a l aw Then its deed s .

o f daring produce permanent results and there i s real progres s , .

Then there are sublime conquests Thought i s a force and phi .

,

lo sop hy should be an energy fi nding its aim and its e ff ects in the ,

amelioration o f mankind The t wo great motors are Truth and .

Love When all these Forces are combined and gu ided by the
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,

Intellect and regulated by the R UL E o f R ight and Justice and o f

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combined and systematic movement and e ff ort the great r e vo lu ,

tion prepared for by the ages will begin to march The P O W E R O f .

the Deity Himsel f i s in equil ibrium with Hi s W I SDO M Hence th e .

only results are H A R M ON Y .

It i s because Force i s ill regulated that revolutions prove fail ,

u res There fore i t i s that so o ften insurrections coming from

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those high mount ains that d o mineer over the moral horizon Jus ,

tice Wisdom R eason R i ght built o f th epurest snow o f the ideal

, , , ,

aft er a long fall from rock to rock a fter having reflected the sky ,

in thei r transparency and been swollen by a hundred afflu ent s i n

, ,

the maj estic path o f triumph suddenly lose themselves in quag ,

mires like a Cali fornia river in the sands

, .

The onward march o f the human race requires that the heights
around it should blaze with noble and enduring lessons o f courage .

Deeds o f daring dazzle history and form one class o f the guiding ,

lights o f man They are the stars and coruscations from that
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great sea o f electricity the Force inherent in the people To strive

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to brave all ri sks to peri sh to persevere to be true to one s sel f to

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g rapple body to b ody with destiny to surprise defeat by the littl e ,

terror it inspires now to con front unrighteous power now to defy

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intoxicated triumph these are the examples that the nations need
—

and the light that elect rifi es th em .

There are immense Forces in the great caverns o f evil be neat h

society ; in the hideous degradation squal o r w retchedn s s and , ,
e

destitution vices and crim es that reek and simmer in the darkness
,

in that popul ace below t h e people o f great c i ties There di sinter ,

.

e st e dn e ss vani shes every o n e howls searches gropes and gnaw s

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for himsel f Ideas are ignor ed and o f progr e ss there i s no

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,

t h ou gh t f This populace has two mothers both o f them st ep ,

mothers Ignorance and Misery Want i s their only guide for

— — .

t h e appetite alone they crave satis faction Y et ev e n these may be .

employed The lowly sand we trampl e upon ca st into th e fur

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nac e m e lt e d p urifi e d b y fire may be com e respl e nd ent crys t al

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 A P PR E NTI CE .

They have the brute force o f the H A M M ER but their blow s h elp ,

O n the great cau se when struck within the lines traced by the
,

R UL E held by wi sdom and di scretion .

Y et it i s thi s very Force o f the people thi s Titan i c power o f t h e ,

giants that builds the fortifi cation s o f tyrant s and i s embodied in

, ,

t h eir a rm ies H ence the possibility of such tyrannies as those of

.

“
which it has been said that R ome smells worse under Vitelliu s
,

than under Sulla Under Claudius and under Domitian there i s a

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de formity o f basene ss corre sponding to the ugliness o f the tyranny .

The foulnes s o f the sl aves i s a direct result o f the atrocious base

ness o f the despot A m iasma exhales from these crouching con
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sciences that reflect the master ; the public authorities are uncl ean ,

h earts are collapsed consciences sh ru nken soul s puny

,
Thi s i s ,
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s o under C a racalla it i s so under Commodus it i s so under Heli o

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g a ba lu s while from the Ro man senate under C ae sar there comes

, , ,

”
only the rank odor pecul ia r to the eagle s e y rie
’

It i s the force o f the people that sustain s all t hese desp otisms ,

the basest as wel l as the best That force acts through armies ; .

and these Oftener enslave th an liberate Despoti sm there applies .

the R ULE Force i s the M A C E o f steel at the saddle bow o f the

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knight or o f the bishop in armor Passive obedience by force sup .

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ports thrones and oligarchies Spani sh kings and Venetian senates , ,

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Might i n an arm y wielded by tyranny is the eno rmous sum total

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o f utter weakness ; and so Humanity wages war again st Humanity ,

in despite o f Humanity SO a people willingly submits to despot

.

sm and its workm en submit to be despi s

,
ed and its soldier s to be ,

whipped ; therefore it i s that battles lost by a nation are often

progress attained Less glory i s more liberty When the drum i s
. .

s ilent reason sometimes speaks

, .

Tyrants use the force o f the people to chain and subj ugate that —

i s onyoke the people Then they plough with them as men do

,
.

with oxen yo ked Thus the spirit o f liberty and innovation i s

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reduced by bayonets and principles are struck dumb by cannon

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shot ; while the monk s mingle with the troop ers and the Church ,

militant and j ubilant Catholic o r Puritan sings Te D eu m s for

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victories over rebellion .

The m ilitary power not subordinate to the civil power again

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the H A M M ER o r M A C E of FOR C E independent o f the R UL E i s an , ,

armed tyranny born full grown as Athen e sprung from the brain
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O f Zeus I t spawn s a dynasty and begins with C aesar to rot int o

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4 M ORA LS AN D D G MA O .

Vitellius and Co mm odus At the present day i t incli nes to begi n .

w here formerly dynasties e n de d .

Constantly the people put forth immense strength only t o e nd ,

in immense weakness The force o f the peop l e i s exhausted in.

indefinitely prolongi ng things long since dead ; in governing man

kind by embalming old dead tyrannies o f Faith ; restoring di lap i
dated dogmas ; regilding faded worm eaten shrines ; whitening ,
-

and rouging ancient and barren superstitions ; savi ng society by

multiplying parasites ; perpetuating superannuated institutions ;
en forcing the worship o f symbols as the actual means of salvation
and tying the dead corpse o f the Past mouth to mouth with the , ,

living Present Therefore i t is that it i s one o f the fatalities o f

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’

Huma n ity to be condemned to eternal struggles with phantom s ,

with superstitions bigotries hy p ocrisies pre j u dices the formul a s

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o f error and the pleas o f tyranny

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De spotisms se en i n the past .
, ,

become respectable as the mountain bristling with volcanic rock

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rugged and horrid seen through th e haze o f di stance i s blue and

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smooth and beauti ful The sight o f a sin gle dungeon o f tyranny
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i s worth m ore to dispel illusions and create a holy ha tred o f

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despotism and to direct FOR C E aright than the m ost eloquent

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volumes The F r e n ch sho u ld have preserved the Bastile as a

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perpetual lesson ; Italy should not destroy the dungeons o f the

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Inquisition The Force o f the people maintaine d the Power that

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built its gl o omy cell s and placed the living in thei r granite sep
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u lch r e s .

Th e FOR C Eof the people cannot by its unrestrained and fit fu l ,

a ction maintain and co ntinue in action and existence a fre e

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Government once created That Force must be limited r e .

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strained conveyed by di stribution into di fferent channels and by

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roundabout courses to outlets whence it i s to i ssue as the law

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action and deci sion o f the State ; as the wise O ld Egyptian ki ngs
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conveyed in di ff erent canals by sub division the swelling wat er s ,

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o f the N ile and compelled them to fertilize and not devastate t he

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land There must be the fu r e t n or ma the l aw and Ru le o r

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G a u g e o f constitution and law w ithin which the public force

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must act Make a breach in either a n d the great steam hammer

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with its swi ft and ponderous blows crushes all the machinery to ,

atoms and at last wrenching itsel f away lies inert and dead amid
, , , ,

the ruin i t has wrought .

The FOR C E o f the people o r th e pop ular will in action a nd , ,

 AP P RE N TI CE . S

e x er ted sym bolized by the G A VE L regu lated and guide d by an d

, ,

a ct i ng withi n the l i mits Of LA W and ORDE R symbolized by th e ,

T W E NTY-FO U R I N C H R UL E has for i ts fruit L I B E RTY EQ U A L I TY

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a nd FRA TERNI TY
. libe rty regulated by law ; equal ity o f rights in
,

th e eye O f the law; brotherhood with its duties and obl igations as
w ell as its benefits .

Y ou w ill he ar shortly o f the R ou g h A S H LA R and the P erfe ct

A S H L A R as part o f the j ewels o f th e Lo dge The rough Ashlar is
, .

“
said to he a stone a s taken from the quarry in its rude and
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” “
natural state The per fect Ashlar i s sai d to be a stone made
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ready by the h ands o f the workmen to be adj usted by th e work ,

”
ing tool s O f the Fellow Cra ft
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\Ve shall not r e p ea t t h e ex pl ana
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.

tions o f t hese sym b ol s given by the Y ork R ite Y ou may read .

them in its p rinted monitors They are declared to allude to th e .

sel f improvement o f the individual cra ftsman a continuation Of

- —
,

th e same superficial interpretation .

The rough Ashlar i s t he P EO P L E as a mass rude an d uno r , ,

g an i ze d The
. perfect A shlar or cubical st one symbol o f p e r f,ec ,

tion i s the ST A T E the rulers deriving thei r powers from the con
, ,

sent o f the governed ; the constitution and law s speaking the will
O f the people ; the government harmo nious symmetrical e fficient , , ,

— its powers properly distributed and duly ad j usted i n e u il

q ib
r iu m .

If we delineate a cube on a plane surface thu s

w e have vi sible th r e e faces and ni ne external lines drawn between, ,

s ev e n points The complete cube has thr e e more faces m aking

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,

s ix ; th ree more lines maki g tw e lv e ; and o ne m ore p oint m aking

n , ,

e igh t As the number 12 includes the sacred numbers 3 5 7 and

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3 times 3 or 9 and i s produced by adding the sacred number 3 to

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9 ; while its own two fi g ures 1 2 the unit or monad and duad , , , , ,

added together make the same sacred number 3 it was called the
,

p e r fect nu mb e r ; an d the cube became the symbol o f per fection

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Produced by FOR C E acting by R ULE ; hammered in ac cordance

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6 M OR A L S A N D DOG M A .

with l i ne s measured by the Gauge ; ou t o f the r ough A shl ar it i s ,

an appropriat e symbol o f the F orce o f the people expressed a s t he ,

constitution and law o f the State ; and of the State itsel f the thre e
visible faces represent the three departments the E x ec utive ,
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w hich executes the law s ; the Legislative which m akes the laws ; ,

the Judici a ry which interprets the laws applies and enforces

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them between man and man between the State and the citizens
, , .

The thr ee invisible faces are Liberty Equality and Fraternity , , , ,

the threefold soul o f the State its vital i ty spirit and intellec t
—
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>< i

Though Masonry neither usurps t h e p lac e O f nor apes r eligion ‘

, ,

praye r i s an essential part o f our ceremonies It i s the a spi ratio n .

o f the soul toward the Absolute and Infinite Intelligence which '
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i s the O ne Supreme Dei ty most feebly and misund erstandingly ,

characterized as an A R C H I T E CT Certain faculties o f man are .

directed toward t e Unknown thought meditation prayer

h —
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Th e unknown is an oc ean o f which conscience i s the c o mpass ,

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Th ought meditation prayer are the great mysteri ous pointings

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o f the needle It i s a spiritual magnetism that t hus connects the

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human soul with the Deity These maj estic i rradiations o f the .

soul p i e r ce th ro u gh the shadow toward the light

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It i s but a shallow sco ff to say that prayer i s absurd because ,

it i s not possible for u s by means o f it to persuade God to change

,
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Hi s plans He produces foreknown and fo r e inte n de d effects by

i

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the instrumentality o f the forces of nature all O f which are ,

Hi s forces O ur own are part o f these O ur free agency and

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ou r wil l are forces We do not absurdly cease to make effor ts to

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attain wealth or happ i ness prolong l ife and continue health , , ,

because we cannot by any e ff o r t change what i s predestined If .

the e ff ort also is predestined it i s not the less o u r e ff ort made o f , ,

ou r fr e e w i ll SO likewi se we pray Will i s a force Thought i s

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a force Prayer i s a force Why should it not be o f the law O f

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Go d that praye r like Faith and Love should have its eff ects ?
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Man I S not to be comprehended as a starting point or progress as -

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a goal without those two great forces Faith and Love Prayer 1 8
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sublime O ri sons that beg an d clamor are piti ful TO deny t h e

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e ffi cacy o f prayer is to deny that of Faith Love and E ff ort Y et

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the e ffects p roduc ed when our hand move d by ou r will launches

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a p ebble into th e ocean never cease ; and every uttered word i s .

registered for ete rnity upon the invisible ai r .

 APP RENT I C E .

Every Lo dge i s a Temple and as a whole and in its details , ,

symbo l ic The Universe itsel f supplied man with the model for
.

the first temples reared to the Divini ty The a rrangement O f the .

Temple o f Solomon the symbolic ornaments which formed its ,

chie f decorations and the dress o f the H igh Priest all had refer
,
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ence to the order o f th e Universe as then understood The Tem , .

pl e contained many emblems o f the sea sons the sun the moon —
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th e planets the constellation s Ursa Ma j or and Minor th e zodiac

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the elements and the other parts O f the world I t i s the M aster o f
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th i s Lodge O f the Universe Hermes o f whom t

,
i r um is the , ,

representative that i s one o f the lights O f the Lodge

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.

For further instruction as to the symbolism o f the heavenly

bodies and o f the sacred numbers and O f the templ e an d i t s
, , .

de tail s you must wait patientl yuntil you advance i n Masonry in

, ,

the mean time exercising your intellect i n studying them fo r your

sel f To study and seek to interp ret correctly the symbol s o f the
.

Universe i s the work O f the sage and philosopher It i s to de

,
.

cipher the w riting o f God and penetrate into Hi s thoughts ,

.

Thi s i s what i s asked and answered in our c a te ch 1 sm i n regard ,

to the Lodge .

A Lodge i s defi ned to be an assemblage of Freemasons duly ,

congregated having the sacred writings square and compass and

, , , ,

a charter or warrant o f con stitution authorizing them to work

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.

The r oo m o r place i n which they meet representing some part o f

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K ing Solomon s Temple i s al so called the Lodge ; and it i s that we

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are now considering .

It is said to be supported by three great columns W I SDO M , ,

FOR C E or S T R E N G T H and B E A UTY r ep i e se n te d by the Master the

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Senior Warden and the Junior Warden ; and these are said to be
,

the columns that support the Lodge because \Vi sdo m Strength ,
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a n d Beauty are the per fections o f everything and nothing can

,
,

” ”
endure w i th o u t th e m Because the Y ork R ite says it i s
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“
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necessary th at there shoul d be Wisdom to conceive Strength to ,

support and Beauty to adorn all great and important u n de r t ak ,

” ” “
ings . K now ye not says the Apostle Paul that ye are the , ,

?
temple o f God and that the Spirit o f God dwelleth in you
,
If
any man desecrate the temple O f God him shall God destroy for , ,

”
the temple o f God i s holy which temple ye are ,
.

The Wi sdom and Power o f the Deity are in equilibrium The .

8 M ORA LS A N D DOG M A .

la w s o f nature a nd the moral laws are not the mere despo ti c man
dates O f Hi s O mnipotent will ; for then they mig ht be changed by ,

Him a nd order become disorder and good and right bec o me evil
, ,

and wrong ; honesty and loyalty vices ; and fraud ingrat i tude and , , ,

vice virtues O mnipotent power infinite and e x i sting alone

,
.
, , ,

would necessarily not be constrained to consi stency Its decrees .

and law s could not be immutab le The laws o f God are not o b .

ligatory on us because they are the enactments o f Hi s PO W ER o r ,

the expression o f Hi s W I LL ; but because they express Hi s infinite

W I SDO M They are not right because they are Hi s laws but Hi s
.
,

laws because they a r e r igh t From the equil ibrium o f infinite

’

wisdom and infinite force results pe r fect h a rmony in physi c s and

, ,

in the moral universe Wi sdom Power and Harmony constitute

.
, ,

o ne Masonic triad They have ot he r an d profounder meanings

.
,

that may at some ti me be unveiled to you .

As to the ordinary and commonplace ex planation it may be ,

added that the wisdom o f the Architect i s displayed in combining

, ,

as o nly a skill ful Architect can do and as God has done every ,

where for example in the tree the h u man frame the egg the
—
, , , , ,

cell s o f the honeycomb— strength with grace beauty sym m etry , , , ,

proportion lightness ornamentation That too i s the p e r fec

, ,
.
, ,

tion of the orator and poet— to combine force strength en ergy , , ,

wi th grace of style m u si c al c a de n ces the beauty of figures the

,
.
, ,

play and irradiation o f imaginatio n and fancy ; and so in a ,

State the warlike and industrial f o r ce o f the p eople and their

, ,

Titanic strength must be combined with th e bea ut y o f the

,

arts the sci ences and the intellect i f the State woul d sca le
, , ,

the heights o f excellence and the people be r eally free Har ,

.

mony in this as in all the Div i n e the materi al and the

' '

, , ,

human is the result o f equil ibrium O f the s ympathy and oppo site
, ,

a ction o f contraries ; a single Wisd o m above th e m holdi ng t he .

beam o f the scales To reconcile the moral law human respon si

.
,

b ili t y free will with the absolu te po wer o f God ; and the existence
,
-
,

o f evil with H is absolute w isdom and goodness and mercy , , ,

these are the great enigmas o f the Sphynx .

Y ou entered the Lodge between two columns They repre sen t .

the two which stood in the porch o f the Templ e on ea ch side o f ,

the great eastern gateway These pi llars o f b r onze four fingers .

, ,

br e adth in thickness were a cco rd ing t o the most au the nti c

, ,
10 M ORA L S A N D Dee M A .

directe d and thither he hopes a t last to arrive by the

t i nu a lly ,

aid o f the theological ladder which Jacob in hi s vision sa w

ascending from earth to Heaven ; the three principal rounds o f
which are denominated Faith Hope and Cha rity ; and which , ,

admonish u s to have Faith in God Hope in Immortality and

'

, ,
”
Charity to all mankind Accordingly a ladder sometimes with
.
,

nine rounds i s seen on the chart resting at the bottom o n the

, ,

earth its top in the clouds the stars shining above it ; and this i s
, ,

deemed to represent that mystic ladder which Jacob saw in hi s ,

dream set up on the earth and the top o f it reaching t o Heaven

, , ,

with the angel s o f God ascending and descending on it The .

addition o f the three principal rounds to the symbolism is wholly ,

modern and incongruous .

The ancients counted seven planets thus arranged : the Moon , ,

Mercury Venus the Sun Mars Jupiter and Saturn There

, , , , , .

were seven heavens and seven spheres o f these planets ; on all

the monuments o f M ithras are seven altars or pyres consecrate d ,

to the seven planets as were the seven lamps o f the golde n

,

candelabrum in the Temple That these represented the planets .

,

we are assured b y C le me n s o f Alexa ndria in his Stromata and by , ,

Philo J u daeu s .

T 0 return to its source in the Infinite the human soul the , ,

ancients held had to ascend as it had descended through the

, , ,

seven spheres The L a dde r by which it reascends has according

. , ,

to M a r si li u s F i c i nu s in his Commentary on the Ennead o f Plo

,

tinus seven degrees or steps ; and in the Mysteries o f Mithras

,
,

carried to Rome under the Emperors the ladder w i th i t s seven , ,

‘

rounds was a symbol r eferring to this ascent through the spheres

,

o f the seven planets Jacob saw the Spirits O f God ascending and
.

descending on it ; and above it the Deity Himsel f The M ithraic .

M ysteries were celebrated in caves where gates were marked at ,

the four equinoctial and sol stitial points o f the zodiac ; and the
seven planetary spheres were represented which soul s needs must ,

traverse in descending from the heaven o f the fixed stars to the

elements that envelop the earth ; and seven gates were marked ,

one for each planet through which they pass in descending o r

, ,

returning .

We learn this from Cel sus in O rigen who says that the sym , ,

boli e image of thi s passage among the stars used in the Mith raic ,

M yste ri es was a ladder

,
reach i n g fr o m earth to Heaven divid e d ,
 APP RE N T I C E . 11

i nto Seve n steps o r stages to ea ch of which was a gate and at the , ,

summit an eighth one that o f the fixed stars The symbol was ,
.

the same as that O f the seven stages o f Bo r s ip p a th e Pyramid

_
, ,

O f vitrified brick near B abylon built o f seven stages and each o f

, , ,

a di ff erent color In the Mithraic ceremonies the candidate went

.
,

through seven stages O f initiation passing through many fear ful ,

trials and o f these the high ladder with seven rounds or steps
—

was the symbol .

Y ou see the Lodge its detail s and ornaments by its Lights , , .

Yo u have al ready heard what these Lights the greater and lesser , ,

are said t o be and how they are spoken O f by our B rethren o f the
,

Y ork R ite .

The H oly B ible S q u a r e an d Co mpa ss es are not only styled the

, , ,

Great Lights in Masonry but they are al so technically called the ,

Fu r ni tu r e o f the Lodge ; and as you have seen it is held that , ,

there i s no Lodge without them Thi s has sometimes been made .

a pretext for excluding Jews from ou r Lodges because they can ,

not regard the N ew Testament as a holy bo Ok The Bible i s an .

indispensable part o f the furniture o f a Ch r i s ti a n Lodge only ,

because it i s the sacred book o f the Christian religion The .

Hebrew Pentateuch in a Hebrew Lodge and the K oran in a ,

Mohammedan one belong on the Altar ; and one o f these and the
, ,

Square and Compass properly understood are the Great Lights , .

by which a Mason must walk and work .

The obligation o f the candidate i s always to be taken on the

sacred book or books o f hi s religion that he may deem it more ,

solemn and binding ; and therefore it wa s that you were asked o f

what rel i g i on you were We have no other co ncern with your .
‘

religious creed .

The Square is a right angle formed by two right lines It i s ,

.

adapted only to a plane surface and belongs only to geometry , ,

earth mea surement that trigonometry w hich deal s only w ith

-
,

'
planes and with the earth which the ancients supposed to be a
, ,

plane The Compass describe s circles and deal s with spherical

. ,

trigonometry the science O f the spheres and heavens The for

,
.

mer therefore i s an e mblem o f what c oncerns the earth and the

, ,

body ; the latter o f what concerns the heavens and the soul Y et .

the Compass i s al so used in plane trigonometry as in erectin g per ,

p e n di cu la r s ; and there fore you are remin ded tha t although in

, , .

thi s Degree both points o f the Compass are under the Square and ,
the sym bols and not wi th thei r p hilosoph ical and spiritual mean
,

ings still the divine ever mi ngles w ith the hum an ; with th e
,

earthly the spiritual intermixes ; and there is some thing spiritu al

in th e commonest duties o f li fe The nations are not bodi e s .

po litic alone but also soul s po litic and w o e to that people which
,
-
,

seeking the material only forgets that it has a soul Then w e ,

.

have a race petrified in dogma which presupposes the absence o f

, ,

a soul and the pre se nce only o f memory and insti nct o r de mo ral ,

i z e d by lucre Such a nature can never lead civilization Genu

. .

fl ex i o n be fore the i dO l or the dollar atrophies the muscle which

walks and the will which moves Hieratic or mercantile ab so rp .

tion diminishes the radiance o f a people lowers its horizon by ,

lowering its level and deprives it O f that understanding o f the

,

un iversal aim at the same time hum an and divin e which mak es
, ,

the missionary nations A free peop le forgettin g that it has a sou l

.
,

t o be cared for devotes all its energies to its materia l advancement

,
.

I f it makes war it i s to subserve its commercial interests The

,
:

citizens copy after the State and regard wealth pomp and luxury , , ,

as the great goods o f li fe Such a nation creates wealth rapidly .

,

and distributes it badly Thence the two extremes O f mon strou s .

,

opulence and monstrous misery ; all the enj oyment to a few all ,

the privations to the rest that i s to say to the people ; Privilege , , ,

Exception Monopoly F eu da li ty springin g up from Labor itsel f

, , ,

a false and dangerous situation which making Labor a blinded , ,

and chained Cyclops in the mine at the forge in the workshop a t

, , , ,

the loom in the field over poi sonou s fumes i n miasmatic cell s in
, , , .

unventilated fa cto ries founds public power upon private misery

, ,

and plants the greatness o f the State in the su ff ering o f the i ndi e .

vidual It i s a greatness i ll constituted in which all the material

.
,

elements are combined and into which no moral element enters ,

.

I f a p éo p le lik e a star ha s the right o f eclipse the light ought to

, , ,

return The eclipse s ho u ld not dege ne rate into night

. .

The three lesser o r the Sublime Lights you have heard ar e the
, , ,

Sun the M eon and the Master o f the Lodge ; and you have heard
, ,
-

what our Brethren o f the Y ork R ite say in regard to them and ,

why they hold them t o be Lights o f the Lodge But the Sun and .

M oon do i n no sense light the Lodge unless it be symbolically , ,

and then the lights are not they but those things o f which they ,

are the sy mbols O f what they are th e symbol s th e Mason in tha t

.
 AP P R E N T I CE . 13

Ri t e i s not told . No r does the M oon in any sen e ru e s l th e night

w i th r egul arity .

f
The Sun is t he ancient symbol o the l i fe giving and generative
—

p owe r o f the De i ty To the anci e nts l ight

. was the cause O f li fe ; ,

and G o d was the source from which all light flowed ; the es s en ce
o f Light the I nvis i ble Fire developed as Flange manifes te d as
, ,

lig ht and splendor The Sun was Hi s mani festation and vi sible
.

ima ge ; and the Sab aean s worshipping the Light G o d s ee med —

,

to worshi p the Sun in w h o m th ey saw the mani festation o f th e

,

Deity .

The Moon was the symbol o f the passive capacity o f natu re to

produce the female o f which the l i fe giving power and energy
,
-
,

w a s the male It was the symbol o f I si s Asta rte and Artemis

’

.
, , ,
”
o r Diana The M as ter of Life was the Supreme Deity above
.
“
,

both and mani fested through both ; Zeus the Son o f Saturn
, , ,

becom e K ing O f the Go ds ; Horu s so n o f O siri s a nd I sis become , ,

the Master o f Li fe ; D io nu so s o r B acchus l ike M ith ras becom e , ,

th e aut hor o f L ight and Li fe and T ruth .

o
n:

The Master o f Light and Li fe the Sun and the M oon are Sym , ,

bo li z e d in every Lodge by the Master and Wardens : and thi s

m akes it the duty o f the Master to di spense light to the Brethren ,

by h imsel f and through the Wardens who are his mini sters
, , .

“ ” “
Thy sun says I SA I A H to Jeru salem shall no more go down
, , ,

n ei ther shall thy moon withdraw itsel f ; for the LORD shall be

thine everlasting light and the days o f thy mourning sha ll be ,

e nded Thy people al so shall be all righte ou s ; they shall inherit

.

the la nd forever Such i s the type o f a free people

. .

O u r northern ancestors worshipped this tri une Deity ; O DI N -

,

t h e Almighty F A T H E R ; FR EA hi s wi fe emblem o f universal mat , ,

ter ; and T H OR hi s so n the mediator But above all these was

, , .

“
the Supr eme G od the au tho r o f everything that e x i ste th the
, ,

Eternal the Ancient the Living and Aw ful B eing the Searcher
, , ,

”
into concealed things the Being that never changeth ,
In the .

Temple o f Eleusis ( a sanctuary lighted only by a window in the

roo f and representing the Universe ) the images o f the Sun
, , ,

Moon and Mercury were represented

, ,
.

“ ”
The Sun and Moon sa ys the learned D E LA U N A Y
, ,

r epresent the two grand principles o f all generations the active ,

a nd pass ive the male and the female The Sun repres ents the
, .
14 M OR A L S AND D GMA O .

actual l ight He pours up on the Moon hi s fecundating rays ; both

.

shed thei r light upon thei r o ffspring the Blazing Sta r or HOR U S , , ,

and the three form the great Equilateral Triangle i n the centre o f ,

which i s the o m n i fic letter o f the K ab alah by wh i ch creation i s

°

'
,
”
said to have been e ff ected .

The O RN A M E N T S o f a Lodge are said to be the Mosaic Pave

”
ment the Indented Tessel and the Blazing Sta r
, , The Mosaic .

Pavement chequered in squares or lozenges i s said to represent

, ,

the ground fl o o r o f K ing Solomon s Temple ; and the Indented

-
’

Tessel that beauti ful tesselated border which surrounded it

“
.

“
The Blazing Sta r in the centre i s said to be an emblem o f Divine
Providence and com memorative o f the star which appeared to
,

guide the wi se men o f the East to the pla ce o f our Saviour s ’

” “ ”
nativity . But there was no stone seen within the Temple .

The w alls w e r e covered w ith planks o f cedar and the floor was ,

covered with planks o f fir There i s no evidence that there was

.

such a pavement or floor in the Temple or such a bordering In , .

England anciently the Tracing Board was surrounded with an

, ,
-

indented border ; and it i s only in A m e r i é a that such a border i s

put around the Mosaic pavement The tesser ae indeed are the
‘
.
, ,

squares or lozenges of the pavement In England also th e .

, ,
“

” ” “
i ndented or denticulated border i s called tesselated because it ,

”
has four tassel s said to represent Temperance Fortitude Pru
“
, , ,

dence and Justice It was termed the Indented Tra s se l ; but this
,
.

i s a mi su se of words It i s a tess er a ted pavement with an indent

.
,

ed border round it .

The pavement alternately black and white symbolizes whethe r

, , ,

so intended or not the Good and Evil Principles o f the E gyptian

,

and Persian creed It i s the war fare O f M ichael and Satan o f the
.
,

Gods and Titans o f Balder and Lok ; between l ight and shadow
, ,

which i s darkness ; Day and N ight ; Freed om and Despoti sm ;

R eligious Liberty and the Arbitrary Dogmas o f a Church that
thinks for its votaries and whose Ponti ff cl aims to be in fallible
, ,

and the decretal s o f its Council s to constitute a gospel .

The edges of this pavement i f in lozenges will necessarily b e

, ,

indented or denticulated toothed like a saw ; and to complete and

,

fini sh it a bordering i s necessary It i s completed by tassels as .

ornaments at the corners I f these an d th e bordering have any

.

symbolic meaning it i s fanci ful and arbitrar y

, .

To find in the B LA Z I N G S T A R o f five points an allusion to the

 AP P RE N T I C E . 15

Divine Providence i s also fanci ful and to make it commem orative

,

o f th e Star that i s said to have gu ided the Magi i s t o give i t a ,

meaning comparatively modern O riginally it represented S I R I U S .

,

o r the Dog star the forerunner o f th e inundation O f the N ile ; th e

-
,

God A N UB I S companion o f 1 5 1 8 in her search for the body o f

,

O SI R I S her brother and hu sband Then it becam e the image of

,
.

HORU S th e son o f O SI R I S himsel f symbolized also by the Sun

, , , ,

the author o f the Seasons and the God o f Time ; Son o f I SI S w ho

, ,

was the universal nature himsel f the primitive matter,ine x haust

,

ibl e source o f Li fe spark o f uncreated fire universal seed o f all

, ,

beings I t was H E R M E S also the M aster o f Learning whos e

.
, , ,

name in Greek i s that O f the God Mercury It became the sacre d .

and potent S i gn o r character o f the Magi the P E N TA L P H A and i s , ,

the significant emblem o f Liberty and Freed om bl azing w it h a ,

steady radiance amid the weltering elements o f good and evil o f

R evolution s and promi sing serene skies and fe rtil e seasons to th e
,

nations a fter the storms o f change and tumult

, .

In the East o f the Lodge over the Master ; inclosed in a tri , .

a ngle i s the Hebrew letter YOD

, s o r ( If In the English and
American L odges the Letter i s substituted fo r this as the ,

i nitial o f the word G OD with as l ittle reason as i f the letter D

, .
,

initial Of D IE U were u sed in French Lodges instead o f the pr op e r

,

letter
. YOD i s i n the K ab alah the symbol o f Unity o f t he
, , ,

Supreme Deity the first letter O f the Holy N ame ; and also a
,

sy mbol o f the Great K abalistic Triads To understand its mysti c .

meanings you must op en the pages o f the Sohar and Sip h ra de

,

Z eniu th a and other ka bali stic books and ponder deeply o n their
, ,

meaning It must su ffice to say that it i s the Creative Energy o f

.
,

the Deity i s represented as a poi nt and that point in the centre o f

, ,

the Ci r cle o f immensity It i s to us in thi s Degree the symbol o f

.
,

that unmani fested Deity the Absolute who has no name , , .

O ur French B rethren place thi s letter YOD in the centre o f the

Bl az ing Star And in the o ld Lectures ou r ancient Engl ish
.
,

“
B rethren said The Blazing Star o r Glory in the centre re fer s
,

u s to that grand luminary the Sun which enlighten s the earth

“

, , ,
”
a nd by its genial influence dispenses blessings to mankind They .

c alled it also in the same lectures an emblem o f PR U D E N C E The ,

.

w ord P r u de n ti a means in its original and fullest signification

, ,

For esi gh t ; and accordingl y the Blazing Star has been r egarded
, ,

as an emblem o f O mni science o r the All -seeing Eye whic h to th e , ,

16 M ORA L S A ND D G M A . O

Egypti an Initiates was th e emblem o f O siri s the Cre ator Wit h , .

the YOD in th e centre it has the kabali stic meaning o f the Divine
,

Energy mani fested as Light creating the Universe

, , .

The Jewel s o f the Lodge are said to be si x in number Thre e .

”
are called M ovable and three I mmova ble
“
,
”
The S Q U A R E the “
.
,

LEVE L and the P LU M B were anciently and properly called the

,

Movable Jewels because they pass from one B rother to another

, .

It i s a modern innovation to call them im movable because they ,

mu st always be present in the Lodge The immovable j ewel s are .

th e RO U G H A SH LA R the P E RFE CT A SH L A R o r C UB I C A L S T ON E o r
, , ,

i n s ome R itual s the DO UBL E C U B E and the TR A C I N G-BOA RD or

, , ,

TR ESTL E BOA RD -
.

O f these j ewel s o u r B rethren o f the Y ork R ite say : Th e

S q u ar e inculcates Morality ; the L e vel Equal ity ; and the P lu mb , ,

”
R ecti tude o f Conduct Their e x planation Of the immovabl e
.

J ewel s may be read in their monitors .

a: a:

“
O ur Breth ren o f the York R ite say that there is represent ed
in every well governed Lodge a certain point within a circle ;
-
, ,

the point representing an individual B rother the Circle the °

bo undary line O f his conduct beyond which he i s nev e r to s u ff er,

”
his pre j udices or pas sions to betray him .

Thi s i s not to i n ter pr e t the symbol s o f Masonry It i s said by .

so me with a nearer approach to interpretation that the point

, ,

within the circle represents God in the centre o f the Universe It '
.

i s a com mon E gyptian sign for the Su m and O siris a nd i s still ,

used as the astronom ical S ign o f the great luminary In the K a .

balah the point i s YOD the Creat ive Energy o f God irradiat in g
, ,

with light the circular space whi ch God the universal Light , ,

left vacant wherein to create the w o rldsh by withdrawing H is

,

substance of Light back on all sides fr om one point .

O ur Brethren add that thi s circle i s embordered by tw o“

perpendicular parallel lines representing Saint John the Baptist ,

and Saint J ohn the Evangeli st and upon the top rest the Hol y ,
” ”
Scriptures ( an open book ) In going round this ci rcle they
.
“
,

say we necessarily touch upon these tw o l ines as well as up on

,

the Holy Scriptures ; and while a Mason keeps himsel f circum

scribed within the ir precepts i t i s i mpo ssible th at h e shou ld ,
”
ma terially err .
18 ‘

M ORA L S O
AN D D G MA .

VI . 0 Thy f riend sh all be to the e a sec ond sel f !

Mi s fortune shall not estrange thee from him !
Thou shalt do for hi s memory whatever thou woulds t do
for him i f he were l iving !
,

VII . Thou shalt avoid and fl ee fr om insincere friendships !

Thou shalt in everything re frain from excess .

Thou shalt fear to be the cause o f a stain on thy memory !

VIII . Thou shalt allow no passions to become thy m aster !
Thou shalt make the passions o f oth ers profitable lesso ns
to thysel f !
Thou shalt be indulgent to er ro r !
I X 69
. Thou shalt hear much : Thou shalt speak little : T hou
”

shalt act well !

Thou shalt forget inj uries !
Thou shalt render good for evil !
Tho u shalt not mi suse either thy strength o r thy supe r i o ri ty !
X 0. Thou sh alt stu dy to know men ; that thereby thou
~
‘

mayest learn to know thysel f !

Thou shalt ever seek a fter virtue !
Thou shalt be j ust !
Thou shalt avoid idleness !
But the great commandment o f Masonry i s thi s : A new com
mandment give I unto you : that ye lo ve one another ! He that
saith he i s in the light and hateth hi s brother remaineth still in
, ,

the darkness .

Such are the moral duties o f a Mason But it i s al so th e duty .

Of Masonry to assi st in elevating the moral and intellectual level

o f society ; in coining knowledge bringing ideas into circulation , ,

and causing the mind o f youth to grow ; and in putting gradually , ,

by the teachings o f a x ioms and the promulgation o f positive law s ,

the human race in harmony with its destinies .

To this duty and work the Initiate i s apprenticed He must not .

imagine that he can eff ect nothing and therefore despai rin g be , , , ,

come inert It i s in thi s as in a man s daily li fe Many great

. .
,
’
.

dee ds are done in the small str u ggles o f li fe There i s we are told .
, ,

a d e termined though unseen bravery which defends itsel f foot to , ,

fo ot in the darkness agai nst the fatal invasion of necessity and o f

, ,

baseness There are noble and mysterious triumphs which no eye

.
,

sees which no renown rewards which no flouri sh o f trumpe ts

, ,

sa l u tes Li fe mi s fortu ne isolation abando nm e nt p over ty a re

.
, , , , ,
 AP P RE N T I C E . 19

battle -
fie lds,
which have thei r heroes heroes obscu re but som e ,
—
,

t i m e s g r e a t e r than those who become illu strious The Mason .

should struggle in the same manner and with the same bravery , ,

against those invasions o f necessity and baseness which come t o ,

n ations a s well as to men He shoul d meet th e m too foot to foot .

, , ,

even in the darkness and protest again st the national wrongs and
,

fol lies ; against u surpation and the first inroads o f that hydra ,

Tyranny There i s no more sovereign eloquence than the truth in

.

indignation It i s m ore diffi cult for a people to keep than to gain

.

thei r freedom The Protests o f T ru th are always needed Con

. .

t i nu a lly the right must protest against the fact There i s in fact
, .
, ,

Eternity in the R ight The Ma son shoul d be the Priest and Sol .

dier o f that R ight I f hi s country should be robbed o f her liber

.

ties he should still not despai r The protest o f the R ight against
,
.

the Fact persi sts forever The robbery o f a people never becomes .

prescriptive R eclamation o f its rights i s barred by no l ength o f

.

time Warsaw can no more be Tartar than Venice can be Teutonic

. .

A people may endure military u surpation and subj ugated S tates ,

kneel to States and wear the yoke while under the stres s o f ,

necessity ; but when the necessity di sappears i f the people i s fit to ,

be free the submerged countr y will float to the surface and re

,

a ppear and Tyranny be adj udged by H istory to have murdered

,

its victims .

Whatever occurs we should have Faith i n the J u stice and over

,

rul ing Wi sd o m o f God and Hope for the Future and Loving , ,

kindness for those who are in error God makes vi sibl e t o men .

His will in events ; an obscure text written i n a mysterious lan ,

gu age Men make thei r translations O f it forthwith hasty incor

.
, ,

rect full o f faults omi ssions and mi sreadings We see so short a

, , ,
.

way along the arc o f the great ci rcle ! Few minds comprehend
the Divine tongue The most sagacious the most calm the most
.
, ,

pro found decipher the hieroglyphs slowly -and when they arrive
,

with their text perhaps the need has long gone by ; there are
,

already twenty translations in the public square the most incor —

r ect being as o f course the most accepted and popular

,
From ,
.

each translation a party i s born ; and from each mi sreading a

, ,

faction Each party believes or pretends that it has the only true
.

text and each faction believes or pretends that it alone possesses

,

the light Moreover factions are blind men who aim straight
.
, , ,

err o rs are excellent pro j ectiles striking skill fully and with all the , ,

vi o lence that s p rin g s from false reasoning wherever a want o f ,

20 M ORA L S A ND D G M A O .

logi c in t hose w ho de fend the right l ik e a defe ct i n a cu i ra ss , ,

mak es them vul nerabl e .

There fore it i s that we shall o ften be di sco m fite d in combating

error before the people Antaeus long resi sted Hercules ; and the.

heads of the Hydra grew as fast as they we re cut o ff It i s absurd .

to say that Err or w ou n de d w r i th es i n pai n a nd di es ami d h er

, , ,

w orsh ippe rs Truth c onquers slowly There i s a wondrous V 1 tal

. .

ity in Error Tru th indeed for the most part shoots over the
.
.
, , ,

heads o f the masses ; o r i f an error i s prostrated for a moment it ,

i s up again in a moment and as vigorou s as ever It will not die ,

.

w hen the brains are o u t and the most stu p i d and i rrational error s
,

are the longest lived -

.

N evertheless Mason ry which i s Moral ity and Philosophy mu st

, , ,

not cease to do its duty We never know at what momen t succ e s s.

f
awaits our ef orts generally when most Unexpected nor with
— —

what e ff ect our e ff orts are or are not to be attended Succeed o r .

fail Masonry must not bow t o error or succumb under di scour

, ,

ageme nt The re were at R ome a few Carthaginian soldiers t ake n

.
,

pri soners who re fused to bow to Flaminius and had a little o f ,

Hannibal s magn animity Mason s should possess an equal great .

n ess o f soul Masonry should be an energy ; finding its aim and

.

e ff ect in the amelioration o f manki nd Socrates should enter into .

Adam and prod uce Marcus A urelius i n other words brin g forth
, , ,

from the man o f enj oyments the man o f wisdom M asonry , .

should not be a mere watch tower built upon mystery from which -
, ,

to gaze at ease upon the world with no other result than to be a ,

convenience for the curious To hold the full cup of thought to .

the thirsty lips o f men ; to give to all the true ideas o f Deit y ; t o
'

harmonize con science and science are the provinc e o f Philosophy , .

Morality i s Faith in full bloom Contemplation sho uld lead to .

action and the absolute be pract i cal ; the ideal be made air and
,

food and drink to th e human mind Wi sdom i s a sacred c ommu .

n i on It i s only on that condition that it ceases to be a sterile love

.

o f Science and becomes the one and sup r eme method by which to
,

unite Humanity and arouse it to concerted action Then Ph ilo so .

phy becomes R el i gi on .

And M a sonry like Hi story and Philosophy has eternal duti es

, ,

eternal and at the same time simple— to oppose Caiaphas a s

, , ,

Bi shop Draco or Je fferies as Judge Tr i malci o n as Legislator and

, , ,

Tiberius as Emperor These are th e symbols o f the tyr anny that

‘

.
 AP P RE N T I CE . 21

d egrad es and cru sh es and the cor ru pti on that defiles and i nfe sts
,
.

I n the works publ ished for the use of the Craft we are told that
the three great tenets o f a Mason s profession are Brotherly Love ’

, ,

R eli e f and T ru th And it i s tru e that a B rotherly a ff ection and

,
.

kindness should govern u s in all ou r i ntercourse and relations with

o u r brethren ; and a generous and liberal philanthropy actuate u s

in regard to al l m en T o reli eve the di stres sed i s peculiarly th e

.

duty o f Masons a sacred duty not to be omitted neglected o r

—
, , ,

c o ldly o r ine ffi ciently complied with It i s al so most true that .

,

Truth i s a D ivi ne attribute and the foundation O f every vi rtu e .

T 0 be true and to seek to fin d and learn the T ruth are the gr eat
, ,

o bj ec ts o f every good Mason .

As the Ancients did M a sonry styles Temperance Fortitude , , ,

P rud ence and Ju stice the four cardinal vi rtues They are as
, , .

nec essary to nat ions a s to individual s The people that would be .

Free and Independent must po sses s Sagacity Forethought Fore

, , ,

sight and care ful Ci rcum sp ec tion all which are i nc luded in the
, ,

mean i ng o f the word P rudence It must be temperate in asse rtin g .

it s ri ghts tem perate in its c ounc il s economical in i t s expenses ; i t

, ,

must be bol d b rave ; courageou s patient under reverses undi s

, , ,

ma y e d by di sasters ,hope ful amid calamities like R ome when she ,

so ld the field at which Hannibal had hi s camp NO Cannae o r .

Pharsa l ia o r Pavia o r Agi nc ourt o r Waterloo must di scourage

her Let her Senate sit in thei r seats until the Gaul s plu ck them
.

by the b eard She mu st above al l things be j ust no t truckl ing

.
, , ,

t o the strong and warring on or plunde ri ng the weak ; she must act
o n the square with all nations and the feeblest tribes ; always ,

k e eping her faith honest in her legislati on upright in all her

, ,

dealings Wh enever such a R epublic exists it will be immortal

.
,

f or rashnes s inj ustice intemperanc e and lu xu ry in prosperity and

, , ,

despair and di so rder in ad ve rsity are th e cau se s o f the d ecay and ,

dil ap idat ion o f nations .

 THE FELLOW CRAFT -
.

IN the Ancient O rient all religion was more o r less a mystery

,

and there was no divorce from it o f philosophy The popular .

theology taking the multitude o f allegories and sy mbols for real

,

ities degenerated into a worship o f the celestial luminaries o f

, ,

imaginary Deities with human feelings passions appetites and , , ,

lusts o f idols stones animal s reptiles The O nion was Sacred

, , , , .

to the Egyptians because its di fferent layers were a symbol o f the

,

concentric heavenly spheres O f course the popular rel ig ion could

.

not satis fy the deeper longings and thoughts the lo ftier aspirati on s ,

Of the Spirit or the logic o f reason The first therefore was

, .
, ,

taught to the initiated in the Mysteries There al so it was taught .

, ,
-

by symbols The vagueness o f symboli sm capable o f many inter

.
,

p r e t a t i o n s reached what the palpable and conventio nal creed

,

could not Its i nde fin i ten e ss acknowledged the abstruseness o f the

.

sub j ect : it t reated that mysterious sub j ect mystically : it e ndeav

ored to illustrate what it could not explain ; to excite an appro
p r i a t e
f e e li ng i f it
,
could not develop an adequate i dea ; and t o

make the image a mere subordinate conveyance for the conception ,

which itsel f never became Obvious or familiar .

Thus the knowledge now imparted by books and letters was O f ,

Ol d co nveyed by symbol s ; and the priests invented or perpetuated

"

a display o f rites and exhibitions which were not only more at ,

tractive to the eye than words but often more suggestive and more ,

pregnant with meaning to the mind .

Masonry successor o f the Mysteries still foll ows the ancient

, ,

manner of teaching Her ceremonies are like the ancient mystic

.

show s not the reading o f an essay but the opening of a problem

—
, ,

requiring research and constituting philosophy the arch e x

,
-

pounder Her symbols are the instruction she gives The lectures
. .

are endeavors o ften partial and o ne sided to interpret these sym

,
-
,

h o ls He w h o would become an accomplished Mason must not be

.

content merely to hear or even to understand the lectures ; he

, ,

22
 FE LLO W-CRA FT . 23

m ust aided b y th em and they having a s it were marked o u t th e

, , , ,

way for him study interpret and develop these symbol s f o r

, , ,

himsel f .

Though M asonry i s identical w ith the ancient Mysteries it i s so ,

o nly in thi s qualified sense : that it pre sents but an i mperfect

image o f thei r brill ian cy the ruins only o f thei r grandeur a nd a

, ,

System that has experienced progressive alterations the fruits o f ,

social event s pol itical c i r cu m sta nc é s and the ambitious imbecility

, ,

o f its improvers A fter leaving Egypt the Mysteries were m odi

.
,

fie d by the habits o f the di ff erent nation s among whom they wer e

introduced and especially by the religious systems o f the countrie s
,

into which they were transpl anted T O maintai n the establi shed .

government laws and religion Wa s the Obligation o f the Ini tiate

, , ,

everywhere ; and everywhere they were the heritage o f the priests ,

who were nowhere willing to make the common peopl e co proprie -

tors with themselves o f philosophical truth .

Masonry i s not the Col iseum i n ru ins It i s rather a R oman .

palace o f the middle ages disfigu red by moder n architectural i m

,

p r o v e m e n t s yet built
, on a Cyc lo p ae a n foundation laid by the Et ru s
cans and with many a stone o f the superstructure taken from
,

dwellings and temples o f the age o f Hadrian and Antoninus .

Chri stianity taught the doctrine o f FR A T E RN I TY ; but rep u di

‘

ated that of pol itical E Q U A L I TY by c o nt i nu dlly inculcating obedi ,

ence to C aesar and to those law fully in authority M asonry w as

, .

the first apostl e o f E Q U A L I TY In the Monastery there i s fr a ter .

n i ty and e q u ali ty but no li b e r ty ,

Masonry added that al so and .
,

claimed for man the three fold heritage L I B E R TY E Q U A L I TY and

-
, , ,

FRA T E RN I TY .

It was but a development o f the origin al pu rpose o f the Myste

ries which was to teach men to know and practice their duties to
”

themselves and their fellow s the great practical end o f all philos ,

O p h y a nd all knowledge .

Truths are the springs from which duties flow ; and it i s but a
few hundred years since a new T ruth began to be di stinctly seen ;
that M A N I S SU P R E M E OV E R I N ST I TUT I ON S A N D N OT T H E Y OV E R ,

HIM . M an has n a t u r al empire over all institution s They are ,

for him according to hi s development ; not he for them This

, .

seems to u s a very simple statement one to which all men every , ,

where ought to assent But once it was a great new Truth not
,
.
,
-
 M ORA LS A N D DOG MA

reveal ed u nti l g overnmen ts had be en i n exi stence for at l east five

th o u san d y ear s O nce revealed it impose d new duties o n m en
.
,
.

Man owed it to h i ms elf to be free He owed it to his c o u ntry to .

seek to give h e r freedom or maintain her i n that possession I t

'

.
,

made Tyr anh y and Usu rpation the enemi es O f the H u man Ra ce I t .

created a general o utlawry o f Despots and Despo tis ms temporal ,

and spiritual The sphere o f Duty w as im men sely en larged Pa

. .

tr iotism had henceforth a new and wider meaning Free Govern

, , .
;

ment Free Thought Free Conscien ce Free Spe ech ! All these
, , ,

c ame to be inal ienable rig ht s which thos e who h a d par ted with ,

them or been robbed o f them o r whos e ancestors had lost the m , ,

ha d the right summarily to retake Un fortunately as Truths al .

,

ways become perv erted into falsehoods and ar e fal sehoods when ,

mi s appli ed th is Truth became the Gospel o f Anarchy soon aft er

, ,

i t was first p reached .

Masonry early comprehended thi s T ruth and recogn ized its o w n ,

enlarged duties Its symbol s then came to have a wider meaning ;

.

but it al so assumed the mask o f Stone masonry a nd borrowed i ts —

,

wo rking tool s and so was supplied with new and apt symbol s I f:
-
, .

aided i n b ri nging about the French R evoluti on disappea red wi th ,

the Girondi sts was b orn again with the restoration o f or der and
, ,

sus t aine d N ap oleon because though Emperor he acknowl edged

, , ,

the right o f the peopl e to select its rulers and was at the head o f ,

a nation refusing to receive back its O ld kin g s He pleaded with .

,

sabre musket and cannon th e great cau se o f the Peo ple agai ns t
, , ,

R oyalty the right o f the French people eve n to make a Corsi ca n

,

G eneral their Emperor i f i t pleased them ,

.

Ma sonry felt tha t thi s Truth had the O mnipotence o f God on

i t s side ; and that neither Pope nor Potentate coul d overcom e i t .

It w as a truth dropped into th e worl d s wide treasury and formin g ’

,

a part o f the herita ge which each generation receives enlarges a nd , ,

holds I n trust and o f necessity bequeaths to mankind the p er

, ,

sonal esta t e of man entailed o f na ture to the e nd of tim e

,
A nd .

M asonry early recogni z e d it a s true that to set forth a nd develop ,

a truth or any human ex celle nce o f gi ft o r growth is to mak e

, ,
.

ater the piritual glor o f th e r ace ; that whosoever aids t h e

g er S y
m arch o f a Tru th and makes the thought a thing writes in t h e
, ,

s ame lin e W ith MO SE S and with Him who died upo n the cross ;
,

an d has a n intellectual sympathy wi th the Deity Hi ms el f .

Th e be st g i ft we ca n bestow o n man i s ma nh o o d It i s th a t .
26 M ORA LS A N D DOG M A .

i s to mak e a man wis e I f knowledge does not m ake him so it i s

'
.
,

wasted l ike water poured on the sands To know the f or mu las o f

, .

Masonry i s o f as little value by itsel f as to know so many words

, , ,

and sentences in some barbarous A frican or Australasian dialect .

To know even the me ani ng o f the symbols is but little unless that , ,

adds to our w isdom and also to our charity which is to j ustice

, ,

like one hemisphere of the brain to the other .

Do not lose sight then o f the true ob j ect o f your studies in

, ,

Masonry It i s to add to your estate o f wisdom and not merely

.
,

to your -knowledge A man may spend a li fetime in studying a

.

single specialty of knowledge botany conchology or entomol —

, , ,

ogy for instance i n committing to memory names derived from

,
—
,

the Greek and classi fying and reclassi fying ; and yet be no wiser
,

than when he began It i s the great truths as to all that most

.

concerns a man as to his rights interests and duties that Ma

, , , ,

so mry seeks to teach her Initiates .

The wiser a man becomes the less will he be inclined to submit ,

tamely to the imposition o f fetters or a yoke on hi s conscience or ,

his person Far by increase o f wi sdom he not only better kn ow s

.
,

his rights but the more highly valu es them and i s more consciou s
, ,

o f his worth and dignity H i s pride then urges him to assert his
.

independence He becomes better a ble to assert it al so ; and better

.

able to assist others or hi s country when they or she stake all even , ,

existence u p oh the same assertion But mere knowledge makes

,
.

no one independent nor fits him to be free It o ften only makes

,
.

him a more useful slave Liberty i s a curse to the ignorant and

.

brutal .

Political science has for its obj ect to ascertain in what manner
and by means of what institutions political and personal freedom
may be secured and perpetuated : not license or the mere right ,

o f every man to vote but entire and absolute freedom o f thought

,

and opinion alike free o f the despotism of monarch and mob and
,

prelate ; freedom o f action within the limits o f the general la w

enacted for all ; the Courts o f Justice with impartial Judges and ,

j uries open to all alike ; weakness and poverty equally potent

,

in those Courts as power an d wealth ; the avenues to o ffice and

honor open alike to all the worthy ; the military powers i n w ar or ,

p e a c e
,
in strict subordination to the civil power ; arbitrary ar
rests for acts not known to the law as crimes impossible ; R omish ,

In quisitio n s Star -Chambers Military Co mmi ssions u nknown the

, , ,
 FE LL O W -
C RAFT . 27

means o f i n stru ction within reach o f the children o f all ; the right
o f Free Speech ; and accountability o f all public officers civi l and ,

military .

I f M asonry needed to be j ustified for imposing political as well

as moral duties on its Initiates it would be enough to point to the ,

sad hi story o f the world It would not even need that she should .

turn back the pages o f hi story to the ch apters written by Taci tu s :

that she should recite the incredibl e horrors o f despotism under
Caligul a and Domitian Caracalla and Commodus Vitellius and , ,

M aximin She need only point to the centuries o f calamity

.

through which the gay French nation passed ; to the long o p p re s

sion o f the feudal ages o f the selfish Bourbon kings ; to those ,

times when the peasants were robbed and sl aughtered by their o w n

lords and princes like sheep ; when the lord claimed the fir st
,
’

fruits o f the peasant s marriage bed ; when the captured city was
’
-

given up to merciless rape and massacre ; when the State pri sons -

groaned with innocent victims and the Church blessed the ban ,

ners o f pitiless murderers and sang Te D eu m s for the crowning ,

mercy o f the Eve o f St Bartholomew . .

We might turn over the pages to a later chapt er —that o f the , ,

reign o f the Fi fteenth Loui s when young gi rl s hardly more than , ,

children were kidnapped to serve hi s lu sts ; when le ttr es de ca ch e t

,

filled th e Bastile with persons accused o f no crime w ith husband s ,

‘

w ho were in the way o f the pleasu res o f lascivious wives and o f

villains wearing orders o f nobility ; when the people were ground
bet ween the upper and the nether millstone o f ta x es custom s and , ,

e x ci ses ; and when t h e Pope s N uncio and the Cardinal de l a ’ ‘

R oche Ayman devoutly kneeling o ne o n each side o f Madame

—
, ,

du Barry the king s abandoned prostitute put the slippers o n her

’
, ,

naked feet as she rose from th e adulte rous be d Then indee d

,
.
, ,

suff ering and toil were the tw o form s o f man and the people wer e
but beasts o f burden .

The true Mason i s he w h o labors strenuously to help his O rder

e ff ect its great purposes N ot that the O rder can e ff ec t them by.

itsel f ; but that it too can help It al so is one o f God s i n stru

, ,
.
’

ments It i s a Force and a Power ; and shame upon it i f it did

.
,

n ot e x ert itsel f and i f ne e d be sa c r i fic e it s children in the c aus e

, , ,

o f humanity as Abraham was ready to o ff er up Isaac o n the altar

,

o f sacrifice It will not forget that noble allegory o f Curtiu s

.

l eapi ng all i n armor i nt o th e g r eat yaw nin g gu l f th at op ened to

,
‘

,
28 M ORA L S A ND D G MA O .

sw a llow Rome I t will TRY It shall not be i ts fault i f the day

. .

nev er comes when man will no longer have to fear a conquest an ,

invasion a usurpation a rival ry of nations with the armed hand

, ,
.
,

an interruption o f civilization depending on a marriage roy a l or a

-
,

bir th in the hereditary tyrannies ; a partition o f the peoples by a

Congress a dismemberment by the down fall o f a dynasty a com
, ,

ba t o f two religions meeting head to head like two goats o f dark

, ,

ness on th e bri dge of the Infinite : w hen they will no longer hav e
to fear famine spoliation prostitution from distress m i sery from
, , ,

lack o f work and all the brigandages o f chance in the forest o f

,

events : when natio ns will gravitate about the T ruth like star s ,

a bout the light each in its o w n orbit without clashin g or colli sion ;
, ,

a nd everywhere Freedom cinctured with stars crowned wi th the , ,

celestial splendors and wi th wi sdom and j ustice on either ha n d

, ,

will reign supreme .

In your studies a s a Fellow -Cra f t you must be guided by «

RE A SON LOVE and FA I T H

,
.

We do no t now discuss the differences between R eason and

Faith and undertake to define the domain o f each But it i s
, .

necessary to say that even in the ordina ry a ff airs o f l i fe we are

,

governed far more by what we beli eve than by what we know ; by

FA I T H and AN A LOG Y than by REA SON The Age o f R eason , .
“

o f the Fr ench R evolution taught we know what a folly it i s to , ,

enthrone R ea son by itsel f as supreme R ea son i s at fault when it .

deal s wi th the Infinite There we must revere and believe N o t . .

with standing the calamities o f the virtuous the miseries o f th e ,

de serving the prosperity o f tyrants and the murder o f martyr s

, ,

we mu s t believe there i s a wi se j ust merci ful and l ovin g Go d an , , , ,

Intelligence and a Providence supreme over all and caring f o r , ,

th e m i nu te st t h i ngs and events

,
A Faith i s a necessi ty to m an . . .

Wo e to him w ho believes noth ing !

We believe that the soul o f another i s o f a certain na t ure and
po ssesses certain qual ities that he i s generous and honest o r p e , ,

nu r i ou s and knavish that she i s virtuous and amiable o r v icious

, ,

an d ill tempered
-
from the countenance alone from little more
, ,

th an a glimpse o f it without the means o f know in g We ventu re

,
.

o u r fortune o n the signature o f a man on the other side of t h e

w orl d whom we never saw upon the belief that he i s honest

, ,

and t rustworthy We believe th at o ccurrences ha ve tak en p la ce

. ,

u pon th e a s se rtion o f oth e r s We b eli eve th at one w i l l act s u po n .

 FELL OW CRAFT. -
29

anot her , and reality o f a mult itu d e o f ot he r p henomena

i n th e
that R easo n c annot ex plain .

But we ou ght n ot to believe what R eason autho ritatively denies ,

that at whi ch the sen se o f right revolts that which i s absurd or ,

sel f contradictory o r at i ssue with experi ence or science o r that

-
, ,

which degrades the character o f the Deity and woul d make Him ,

revenge ful malignant cruel o r unj ust

, , , .

'

A man s Faith i s a s much hi s o w n as h i s R eason i s H i s Free

’
.

do m con si sts as much in h i s f a i th being free a s in hi s will being

u nc on trolled by p ow e r All the Pri ests and Augurs of R ome o r
.

Gre ec e had not the right to r equi re Cicero or Socrates to be lieve in

th e absurd mythol o gy o f the vulgar All the Imaum s o f Mo
.
.

ha mme da ni sm have no t the right to requi re a Pagan to believe that

G abriel dictated the K oran to the Prophet All the B rahmins .

th at ever lived i f asse mbled in o ne concl ave like t h e Card in al s

, ,

co u ld not gain a right to c ompel a single human being to believe

i n the Hindu Cosmogony N o man o r body o f men can be i n f al
.

li ble and authori zed to decide what othe r men s hall believe as to
,
-
,

any tenet o f faith Except to those who first receive it every re

.
,
~

ligio n and the truth o f all inspired w ri tings depend o n h u man

testimony and internal evidences to be j udged o f by R easo n an d ,

the wi se anal o gies of Faith Each man must nec es sarily hav e th e
.

ri ght to j udge o f thei r tru th for himsel f b ecau se no o ne man can

ha ve any higher or b etter right to j ud g e than another o f e qual i a
formation and intelligence .

Domitian claim ed to be the Lord Go d ; and statu es and images

o f him in silver and gold were found throughou t the kno wn
, ,

w orld He claimed to be regarded as the God o f all men ; and

. ,

“
according to Suetonius began hi s letters thus : O u r L or d an d G od
,

c omman ds th a t i t s h ou ld be don e s o a n d s o and formally dle

creed that noo ne should add ress hi m otherw i se eithe r in writing ,

or by word o f mouth Pa lfu ri u s Sura the phi los opher who w a s

.
, ,

h i s chief delator accusing those w h o re fus e d to recogn ize his

,

di vinity however much h e may have bel i ev ed in that divinity had

, ,

no t the right to demand that a single Chri st ian i n R ome o r the

provinces shou ld do the same .

R eason i s far from being the only guide in morals o r in pol iti cal ,

sc ience Love or loving ki nd ness must keep it company to e x

-
.
,

e lude fanaticism intolerance ,

and persecution to all of w hich a , ,

moral ity to o asceti c and ex tr eme poli tical pri nc ip les inva ri ably
, ,
 M OR A L S A ND D G MA O .

lead We must also have faith in ourselves and in ou r fellows and

.
,

the people or we shall be easily di scouraged by reverses and o u r

, ,

ardor cooled by obstacles we must not l isten to R eason alone

. .

Force comes more from Faith and Love : and it i s by the aid o f
these that man scales the loftiest heights o f morality or become s ,

the Saviour and R edeemer o f a People R eason must hold the .

helm ; but these supply the motive power They a re the wings o f .

the soul Enthusiasm i s g ene ra lly unreasoning ; and without it

.
'

and Love and Faith there would have been no RIE N Z I or T E LL

, , ,

o r S YD N E Y or any other o f the great patriots whose names are

,

immortal I f the Deity had been merely and only All wise and
.
-

All mighty He would never have c r e ate d th e Universe

-
, . .

>k as

It i s G E N I U S that gets Power ; and its prime lieutenants are

FOR C E and W I SDO M The unruliest o f men bend be fore the
.

leader that has the sense to see and the will to do It i s Geniu s .

that rules with God like Power ; that unveils with its counsellors
-
, ,

the hid den human mysteries cuts asunder with its word the huge ,
‘

knots and builds up with its word the crumbled ruins At i ts

,
.

glance fall down the senseless idol s whose altars have been o n all ,

the high places and in all the sacred groves Dishonesty a nd i m .

b ec ili ty stand abashed before it Its single Y ea or N ay revoke s .

the wrongs o f ages and i s heard among the future generations

,
.

Its power i s immens e because its wi sdom i s immense Genius is

,
.

the Sun of the political sphere Force and Wisdom its ministers .
, ,

are the orbs that carry its light into darkness and answer it with ,

their solid reflecting Truth .

Development 1 8 symboliz e d by the use o f the Mal let and Chisel

the development o f th e energies and intellect o f the individual ,

and the people Genius may place itsel f at the head o f an unin
.

t elle c tu al uneducated unenergetic nation ; but in a free country

, , ,

to cultivate t h e intellect o f those w ho elect i s the only mode o f ,

securing intellect and genius for rulers The world i s seldom .

ruled by the great spirits except a fter dissolution and new birth
,
.

In periods of transition and convul sion the Long Parl iaments the , ,
‘

Robespierres and Marats and the semi re sp e c tab i lit i e s o f intellect

,
-
,

too often hold the reins of power T h e Cromwells and N apoleons .

come later After Marius and Sulla and Cicero the rhetorician
.
,

C E SA R The great intellect is o ften too sharp for the granite o f

.

th i s li fe Legislators may be very o rdinary men for legislation

.
 FE LLO W C RAFT - . 3l

is very ordinary work ; it i s but the final i ssue o f a million

minds .

The power o f the purse or the sword compared to that o f the ,

spirit i s poor and contemptible As to la nds you may have agra

,
.
,

rian laws and equal parti tion But a man s i ntellect i s all hi s
,
.
'

o w n held di rect from God

,
an inalienable fie f It i s the most
, .

potent o f weapon s in the hands o f a paladin I f the peopl e com .

prehend Force in the physical sense how much more do t h ey rev ,

e rence the intellectual ! Ask Hildebrand or Luther or Loyola , ,

.

They fall prostrate be fore it as be fore an idol The m a stery o f

, .

mind over mind i s the only conquest worth having The other .

in j ures both and dissolves at a breath ; rude as it i s the great

, ,

cable fall s down and snap s at last But thi s dimly re sembles the .

dominion of the Creator It does not need a subj ect like that o f
.

Peter the Hermit I f the stream be but bright and strong it will
.
,

sweep l ike a spring tide to the popular heart N ot in word only

-
.
,

but i n intellectual act lies the fascination It i s the homage to .

the Invisible Thi s power knotted with Love i s the golden Chain
.
, ,

let down into the well o f Truth o r the invisible chain that binds ,

the ranks o f mankind together .

Influence o f man over man i s a law o f nature whether it be by ,

a great e state in land or in intellect It may mean slavery a .

,

deference to the eminent human j udgment Society hangs spirit .

u ally together like the revolving spheres above

,
The free country . .

in whi ch intellect and genius govern will endure Where they , .

serve and other influences govern the national li fe is short A ll

, , .

the nation s that have tried to govern themselves by thei r smallest ,

by the incapables or merely respectables have come to nought

, ,
'

Constitutions and Law s without Genius and Intellect to govern

,
°
,

will not prevent decay In that case they have the dry rot and
.
-

the l i fe dies o u t o f them by degrees .

T 0 give a nation the franchi se o f the Intellect i s the only sure

mode o f perpetuating freedom Thi s will compel exertion and .

g enerous care for the people f rom those on the higher seats and ,

honorable and intelligent allegiance from those below Then politi .

cal public l i fe will protect all men from sel f abasement in sensual -

pursuits from vulgar acts and low greed by giving the noble am
, ,

bitio u o f j ust imperial rule To elevate the people by teaching

.

loving kindness and wisdom with power to him who teaches best :
-
,

and so to d ev el op the free State from the rough ashlar — this

32 M ORA LS A N D DOG M A .

i s th e great l abor i n whi c h M a sonry desires to le nd a help i ng

hand .

A ll of
u s should labor in bui lding up the great m on ument o f a
nation the Holy House of the Temple The cardinal vi rtues
, .

must not be partitioned among men becoming the e x clusive prop ,

e rt y o f some like the common cra f ts A LL are a pprenticed to

, .

the partners Duty and Honor , .

Masonry i s a ma rch and a struggle toward the Li g ht For the .

individual as well as the nation Light i s Virtue Manliness Inte l , , ,

lig e nce Liberty Tyranny over the soul o r body i s darkness

, .
, .

The freest people like the freest man is always in danger o f re

, ,

lapsing into servitude Wars are almost always fatal t o R epublic s . .

They create tyran ts and co nsolidate their power They spring fo r

, .
,

th e most part from evil counsel s When the smal l and the base a re
, .

intrusted with power legi slation and admini stration become but ,

two parallel series o f errors and blunders ending in war calam , ,

ity and the necess ity for a ty rant When the nation feel s its fee t
, .

sliding bac kward as i f it walked o n the ice the time ha s come for
, ,

a su p reme e ff ort The magnificent tyran ts o f the past are but the
.

types o f those o f the future Men and nations will always sel l .

themselves into slavery to grati fy their passions and obtain t e ,

,

ve nge The tyrant s plea necessity i s always available ; and th e

.
’
, ,

t yrant once in power the necessity o f providing f o r hi s sa fety ,

make s him savage R eligion i s a po w er and he must control th at

.
, .

Indep endent its sanctuaries might re bel Then it become s u n

,
.

law ful fo r the pe ople to wo rship G o d in thei r ow n way and th e ,

o ld spiritu al d e spoti sms revive Men m ust believe a s Power w ills .

,

o r die ; and even i f they may be l ieve as they will all they h ave , ,

lands houses body and soul are st amped with the royal brand
, , , ,
.

” “
I a m th e S ta te said Lou i s the Fourteenth to his peasants ; the
“

”
ver y s h i r ts on you r ba cks ar e mi n e a n d I c a n ta k e th e m i f I w ill ,
.

And dynasties so e stabli sh e d endure l ike that Of the Caes ars of ,

Ro me o f the Caes ars o f Cons tantinopl e o f the Caliphs the Stu

, , ,

a rts the S p aniards th e Go ths th e Valoi s until th e race wears o u t

, , , , ,

and ends with lu natics and i diots w ho s ti ll rul e There is no ,

.

co ncord among men to end the horrible bondage The Stat e

,
.

fa lls in wa rdly as well as by th e ou tward blow s o f the inc ohere nt

,

elemen ts The furious human pa ssions the sleeping human ind o

.
,

lenc e the stolid human ignorance th e riva lry o f human castes are
, , ,

as goo d fo r the k ing s as the swords o f the Paladi ns The w orship

’

.
34 M ORALS O
A N D D G MA .

And the ma x im i s no less true than old that eternal vigilance l s ,

'

th e price o f liberty I t I S curious to ob s erve the universal prete x t

.

by which t he tyrants o f all times take away the national liberties .

It i s stated in the statutes o f Edward I I that the j ustices and the .

,

sheri ff should no longer be elected by the people o n account o f the ,

riots and di ssensions which had arisen The same reason was given .

R ome lost h e r freedom and her indignant citi zen s declared tha t ,

tumultuous liberty i s better than disgrace ful tranquillity .

4: x
><

With the Compasses and Scale w e can trace all the figures u sed ,

in the mathematics o f planes or in what are called G EO M ET R Y

‘

and TR I G ONO M ET R Y t w o words that are themselves deficient

,
'
in meaning G EO M E TR Y whi ch the letter G in most Lodges i s
.
, .

s a i d to signi fy means m eas u r e m e n t o f la n d or the earth — o r Sur

,

ve yi ng ; and TR I G ONO M E T R Y the measurement o f triangles o r , ,

figures with three sides o r angles The latter i s by far the mo st .

appropriate name for the science intended to be expressed by the

“
word Geometry N either i s o f a meaning su fficiently wide
.

for although the vast surveys o f great spaces o f the earth s sur ’

face and of coasts by which shipwreck and calamity to m a riners

, ,

a re avoided are e ffected by means o f triangulation —though it

,

was by the same method that the French astronomers measured a

degree o f latitude and so established a scale of m easures on an
immutable basis ; though it i s by means o f the immense triangle
that has for its base a line drawn in imagination between the plac e
-

o f the earth now and its place s i x months hence in Space and for ,

its apex a planet or star that the di stance o f Jupiter or Sirius from
,

the earth i s ascertained ; and t hough there i s a triangle still more

vast its base extending either way from us with and past the
, .
,

horizon into immensity and its ape x infinitely distant above u s ;,

to which corresponds a similar infinite triangle below w h a t i s —

a b ove e u all ng
q i w h a t i s below , i mme ns i ty e q u a lli ng i mm ensi ty ;
yet the Science of N umbers to which Pythagoras attached so much ,

importance and whose mysteries are found everywhere in the

,

ancient religions and most o f all in the K ab a lah and in the B ible
, ,
”
i s not su fficiently expressed by either the word G e ome tr y or the
”
word Tr i g on ome tr y For that science includes these with Arith
“
.
,

metic and al so with Algebra Log arithms the Integral and Di ff er

, , ,
 FE LL O CRA FT
W -
. 35

ent i ai Calculu s ; and by means of it are worked out the great

problem s o f Astronomy o r the Law s o f the Stars .

Virtue i s but heroic brave ry to do the thing thought to b e t ru e ,

'

m spite o f all enemies o f fl esh o r spirit in despite o f all temp t a ,

tion s or menaces Man i s accountable for the u prightness o f hi s

.

d octrine but not for the rightness o f it

, Devout enthusiasm i s .

far easier than a good action The end o f thought i s action ; the
.

sole purpose o f R eligion i s an Ethic Theory in political science .

, ,

i s worthless except for the pu rpose o f being realized in practice

, .

In every c r e do religious or political as in the soul o f man there

, ,

are two regions the Dialectic and the Ethic ; and i t i s only when
,

the two are harmo niou sly blended that a perfect di scipline i s ,

evolved There are men who dialectically are Christians as there

.
,

are a multit ude who dialectically are Masons and yet who are ,

ethically I n fidels as these are ethically o f the Pro fane in the

, ,

strictest sense intellectual bel ievers but practical atheists

—
,

” “
men who will write you Evidences in perfect faith in their logic , ,

but cannot carry out t h e Chri stian or Masonic doctrine owing to ,

the strength or weakness o f the flesh O n the other hand there

, ,
.
,

are many dialectical skeptics but ethical believers as there are , ,

many Masons who have never undergone initiation ; and as ethics

are the end and purpose o f religion so are e thical believers the ,

m ost worthy He who do es right i s better than he w h o th i n ks right

. .

But you must not act upon the hypothesi s that all men are
hypocrites whose conduct does not square with thei r sentiments
,
.

N o vice i s more rare for no task i s more di fficult than systematic

, ,

hypocrisy When the Demagogue becomes a Usurper it does n o t

.

follow that he was all the time a hypocrite Shallow men only so .

j udge o f others .

The truth is that creed has in general very little influence on

, , ,

the conduct ; i n religion on that o f the individual ; i n politics on

, ,

that o f party As a general thing the Mahometan in the O rient

.
, , ,

is far more honest and trustworthy than th e Christian A G ospel .

o f Love in the mouth i s an Avatar o f Persecution in the heart

, .

Men who believe in eternal damnation and a literal sea o f fire and
brimstone incur the certainty o f it according to thei r creed on
, , ,

the slightest temptation o f appetite or passion Predestination .

insists on the necessity of good works In Masonry at the least .

,

flow of pass i on o ne spe aks i ll o f anoth e r behind his back ; a nd so

,
36 M ORA LS A N D DOGH A .
'
’

f ar f rom the Brotherhood of Blu e M asonry b ei ng real and the ,

” “
sol emn pledges contained in the u se o f th e word B ro th e r be i ng
c omplied wi th e x traordinary pains are taken to show that Ma
,

so u ry is a sort o f abstr ac tion which scorns to interfere in worldly ,

matters The rule may be regarded as univer sa l that where the ré

.
, ,

i s a choice to be made a Maso n will give his vote and in fl uence in

, ,

politics and business to the less qualified pro fane in preference to

,

the better qualified Mason O ne will take an oath to oppose any .

unlaw ful usurpation o f power and then become the ready and ev e n ,
” “
ea ger instrument o f a usu rper Another will call one B rother .
,

and then play toward him the part o f Judas Iscariot or strike ,

him as Joab did Abner under the fifth rib with a lie who se
, , ,

a uthorship i s not to be traced Ma sonry does not change hum an .

natu r e and cannot make honest men out of bo rn knaves

, .

While you are still engaged l n preparation and m accumulating ,

princ iples f o r future use do not forg et the words o f the Apo stle
,
“
James : For i f any be a hearer o f the word and not a do er he 1 5 , ,

like unto a man beholding his natu ral face in a glass for he be ,

holdeth himsel f and goeth away and straightway forgetteth what

, ,

manner o f man he was ; but whoso looketh into the perfect law o f
l i be rty and continueth he being not a forgetful hearer but a doe r
, , ,

o f the work thi s man shall be blessed in his work

, I f any man .

am ong you seem to be religious and bridleth no t hi s tongue but , ,

de ceiveth hi s own heart this man s religion i s vain , Faith i f ’

.
,

it ha th not works i s dead being an ab st raction A man i s j usti

, ,
.

fie d by work s and not b

, y faith only The devil
,
s believe — a nd .
,

t remble As the body withou t the heart i s dead so i s faith

‘

.
,

”
w ithout works .

t
a a: t
a

In political scie nce also free governments are erected and fr e e

, ,

c onstitutions framed upon some simple and intelli g ible theory

,
.

Upon whatever theory they are based no sound conclusion i s to ,

be reached except by carrying the theory ou t without fl inch i ng ,

bo th in argument on constitutional questions and in practice .

Shrink from the true theory through timidity or wander from it ,

through want of the logical faculty o r transg ress against i t ~

,

through passion or on the plea o f necessity or e xpediency and you ,

have denial or invasion o f rights laws that o ff end ag ainst fi rst ,

principles usur p ation o f ill ega l p o w e rs or abn ega ti on a nd abdi ca

, ,

tio n o f l egi t imate au thori ty .

 FE LLOW-CRAFT . 37

Do forget ei ther that as th e show y sup erfi ci al imp u dent

not , , , ,

an d sel f con ceited will almost always be preferred even in u t mo st

—
,

stress o f danger and calami ty o f the S ta te to the man o f solid ,

lea rn ing large intellect and catholi c sympathies be cause he i s

, , ,

nearer the common popular and legi slative level so the highes t ,

tru th i s not acceptable to the mass o f mankind .

When SO L ON was asked i f he had given his countrymen the best

l a ws he answered Th e bes t th ey ar e capa ble of r e cei vi ng This
, ,
“
.

i s o ne of the pro foundest utterances on record ; and yet like all

great truths so simpl e as to be rarely comprehended It contain s
, .

t h e whole philosophy o f H i story It utter s a truth which had it .

,

been recogni zed woul d have saved men an im men sity o f vain idle
, ,

di sputes and have led them into the clearer paths o f knowl e d g e in
,

the Past It mean s this that all truths are Tr u ths of P eri od
.
—
, ,

and not truths for eternity ; that whatever great fact has h ad
s tren gt h and vital ity enough t o make itsel f real whether o f re ,

ligi o n morals government o r o f whatever el se and to find place

, , , ,

in thi s world has been a t ruth for th e ti me an d as g o o d as m en

, ,

w e r e c apa ble of r e ce i vi ng .

So too with great men The intellect and capacity of a people

, , .

has a single measure — that o f the great men whom Providence ,

gives it and whom it r e ce ives There have always been men too
, .

great for thei r time or thei r people Every people makes s u ch men .

only its idol s as i t i s capable o f bo mp r e h e n di ng

,
.

To impose ideal truth or law upon an incapable and merely real

man must ever be a vain and empty speculation The law s o f
,
.

sympathy govern in thi s a s they do i n regard to men who are put

at th e head We do not know a s ye t what qualifications the sheep
.
, ,

insi st on in a leader With men who are too high intellectually

.
,

the mass have as little sympathy as they have with the stars When .

B U RK E the wi sest statesm an England ever had rose to spe ak the

, , ,

House o f Commons was dep opulated as upon a nagre e d sign al .

The re i s as l i ttle sympathy between the mass and the highest

TR UT H S The highest truth being incomprehensible to the man o f
.
,

r eal ities as the h ighest man is and largely above hi s level will be
, , ,

a great unreality and falsehood to an unintellectu al man The pro .

foundest doctrines o f Chri stianity and Philosophy would be mere

j argon and babbl e to a Po ta w a to m i e Indian The popular e x pla .

natio ns o f the symbol s o f M asonry are fitting for the mult itude
that have swarmed into the Temples be ing fully up to the lev el ,
—
38 M O RAL S AND D GMA O .

o f their capacity Catholicism was a vital truth in its earliest ages

.
,

but it became obsolete and Protestantism aro se flouri she d a nd

, , .

deteriorated The doctrines o f ZORO A ST E R were the best wh i ch

.

the ancient Persians were fitted to receive ; those of CON FUC I U S

were fitted for the Chinese ; those o f MO H A M M ED for the idola
trous Arabs o f hi s age Each was Truth for the time Each was
. .

a GO SP E L preached by a RE FOR M ER and i f any men are so little

,

fortunate as to remain content therewith when others have ar ,

t a i n e d a higher truth it i s thei r mi sfortune and not their fault

,
.

They are to be pitied for it and not persecuted ,

.

Do not expect easily to convince men o f the truth o r to lead ,

them to think aright The subtle human intellect can weave its
.

mi sts over even the clearest vi sion R emember that it i s e c ce ntr ic

'

enough to ask unanimity from a j ury ; but to ask it from any ,

large number o f men on any point of political faith i s amazing .

You can hardly get two men in any Congress or Convention to

agree nay you can rarely get one to agree with hi ms elf The
—
, .

political church which chances to be supreme anywhere has an

indefinite num ber o f tongues How then can we expect men t o .

agree as to matters beyond the cognizance o f the senses ? Ho w

can we compass the Infinite and the Invi sible with any chain o f
evidence ? Ask the smal l sea waves what they murmur among -

the pebbles ! How many o f those words that come from the i nvi s
ible shore are lost like the bird s in the long passage How vainly
,
?
,

do we strain the eyes across the long Infinite ! We must be con

te nt as t h e children are with the pebbles that have been stranded
, , ,

since it is forbidden u s to explore the hidden depths .

The Fellow Craft i s especially t aught by thi s not t o become

-

wi se in hi s own conceit Pride in unsound theories i s worse than

.

ignorance Humility becomes a Mason Take some quiet sober

. .
'

moment o f li fe and add together the two ideas o f Pride and M a n ;

,

behold him cr eature o f a span stalking through infinite space i n

, ,

all the grandeur o f littleness ! Perched on a speck o f the Universe ,

every wind of Heaven strikes into hi s blood the coldnes s o f death ;

his soul floats away from hi s body like the melody f rom the string .

Day and night like dust on the wheel he is rolled alon g the b eav
, ,

ens through a labyrinth o f worlds and all the creations o f God are
, ,

flaming on every side further than even his imagination can f e a ch

,
. .

Is this a creature to make for himse lf a c r o vi n of glory to deny hi s r

,

Own flesh to mock at his fellow sprung with him from that dust
, ,
 O C RA FT
FE LLW -
. 39

to which both will soon return Does the proud man not e r r ?
?

Does he not suffer Does he not die

? ? When he reasons i s he ,

never stopped short by di ficulties Wh en he acts does he never

f ?
,

succumb to the temptation s o f pleasure ? When he l ives is he ,

free from pain ? Do the di seases not claim him as their prey ?
When he dies can he escape the common grave ? Pride i s not the
,

heritage o f man Humility shoul d dwell with frailty and atone

.
,

for ignorance error and imperfection

, .

N either should the M ason be over anxious for o ffice and honor -
,

however certainly he may feel that he has the capacity to serve the
State He should neither seek nor spurn honors It i s good to
. .

enj oy the blessings o f fortune ; it i s better to submit without a

pang t o thei r los s The greatest deeds are not done i n the glare o f
.

light and be fore the eyes o f the populace He whom God has
,
.

gi fted w ith a love o f retirement possesses as it were an additional , ,

sense ; and among the vast and noble scenes o f nature we find the ,

balm for the wounds we have received am ong the piti ful shi fts o f
policy ; for the attachment to solitude i s the surest preservative
from the ill s o f l i fe .

But R esignation i s the more noble in proportion as it i s the less

passive R etirement i s only a morbid selfishness i f it pro hibit
.
,

exertions for oth ers as it i s only dign i fie d a n d noble when it i s ,

the shade whence the oracles i ssue that are to instruct mankind ;
and retirement o f thi s nature i s the sole seclusion which a good
and wise man will covet or command The very philosophy which .

makes such a man covet the q u i e t will make him eschew the i nu ,

ti li ty o f the hermitage Very l ittle praiseworthy woul d LORD

.

BO L I N G B RO K E have seemed a m ong hi s haymakers and ploughmen ,

i f among haymakers and plough men he had looked with an i ndi f

f e r e nt eye upon a p ro fl i ga t e minister and a venal Parliament .

Very l itt le interest would have attached to his beans and vetches ,

i f beans and vetches had cau sed him to forget that i f he was hap
pier on a farm he coul d be more useful i n a Senate and made him ,

forego in the sphere of a baili ff all care for r e entering that o f a

, ,
-

legislator .

R emember al so that there i s an education which quickens the

, ,

Intellect and leaves the heart hollower or harde r than before

,
.

There are ethical lessons in the laws o f the heavenly bodies in th e ,

properties o f earthly elements in geography chemistry geology , , , ,

a nd all the material sciences Things are s y mbol s o f Truths

. .
40 Hou rs A N D DooM A .

P rope rti e s are sym b o l s o f Truths Sci en ce not teach i q mo ra l .

,

an d s p i ri tua l trut h s i s dea d an d dry of l ittl e m or e rea l v alu e t ha n

, ,

to comm it to th e m e mo ry a long r o w o f u nc onnect ed dat e s o r o f ,

th e name s o f bu gs o r butter fl ies .

Ch r i sti an ity it i s sai d begin s fr om t h e burn i ng o f th e f al se go ds

, ,

by the pe op le th e m selves Edu ca tio n begin s w i th the b u rni ng o f

ou r i n t el lect u al an d mo r al i do ls mar p r e j udi ce s noti o n s con cei ts , , ,

o u r worthless o r ignoble p u r pos e s Esp ec ia lly it i s nec essary t o .

sh ak e ofi the love o f wo r ldly ga i n W it h Freedom comes th e .

han ging for w o r ldly ad vanceme n t In tha t r ace men a r e ev er f all

in g ri si ng runn in g an d fall ing aga i n
, , ,
The lust for wealth and .

th e ab j ect dread o f po ver ty d elve th e fur rows o n ma n y a no ble

br o w The ga mbl e r gr o w s o ld as h e wa t ches the cha n ce s La w f u l
. : .

h az ar d d r i ve s Y o u th away be fo re its time ; a n d thi s Y o u t h dra w s

h ea vy b i ll s o f ex cha nge o n A ge Men liv e li k e the engin e s at , ,

hi gh pr es su re a hundred year s in a hu n dred mo nt h s ; the ledger

,

be com e s the Bi ble and th e day bo ok the Book o f th e Mo r n ing

,
-

Hence flow o ve r r e ach i ng s and sharp practice hea r tles s tr a ffic i n ,

.

whi ch the c ap i tali st buys profi t w i th the l iv es o f the labor ers ,

sp ecu lat i on s tha t c oi n a nation s agon i es in t o w ealt h and all the

’
,

othe r de vi l i sh e ngi netr y o f M amm on Thi s a nd gree d for o ffic e

'

.
, ,

ar e the t w o c olum n s a t the entrance to t h e Temple o f Moloc h It .

i s doubtfu l w h e th er the l a tter blossoming in fa ls ehoo d t ric ke r y

, , ,

and f r aud i s no t e ven mor e per niciou s than the former

,
A t a ll .

e vents they a r e twin s and fit ly mated ; a n d a s ei t her ga in s con tr o l

,

o f the un f o rtun a t e s u b j ect h is soul withers awa y a n d dec a ys a n d

, ,

a t la st dies out
t
The soul s o f hal f the hum an race le ave them
.

lon g before they di e The tw o g reed s are tw i n plague s o f the lep

.
‘

ros y and make the ma n u nclean ; and whenever they b reak o u t

,

they spread u ntil the y c ov e r all the skin of h im that hath the
“ '

”
p lague from hi,
s head e v en to hi s foot Even t h e raw flesh o f t h e .

heart becomes unc lean with i t .

Alexander o f M acedon has left a saying behind him which has

”
su rvi v ed his conqu e sts : N o th i ng i s n o bler th an w or k
’
“
Work .

o nly c a n keep even kings respect able And when a k ing i s a king .

i nd eed it i s an honorable o ffice to give tone to the manne r s and

,

m o ral s o f a natio n ; to se t th e example o f vir tuous co ndu c t and ,

re store in s pi rit the o ld sc hoo l s o f chi va lry in which the young ,

 2 M ORA L S O
AND D G MA .

folded back upon themselves In the vast cosmical changes the .

universal li fe comes and goes in u nknown quantities enveloping ,

all in the invi sible mystery o f the emanations losing no dream ,

from no single s leep sowing an animalcule here crumbling a star

, ,

there oscillating and winding in cu rves ; making a force o f Light

,
,

and an element o f Thought ; disseminated and indivi sible dis ,

solving all save that point without length breadth or thickness , , ,

The M Y SE L F ; reducing everything to the Soul atom ; making -

everything blossom int o God ; entangling all activities from the ,

highest to the lowest in the obscurity o f a dizzying mechanism ;

,

hanging the flight of an insect upon the movement o f the earth ;

subordinatin g perhaps i f only by the identity o f the law the
‘

, , ,

eccentric evolutions o f the comet in the firm am e n t to the whirl ,

ings o f the i n fusoria in the drop o f water A mechani sm made o f .

mind the firs t motor o f which i s the gnat and its last wheel the
, , ,

zodiac .

A peasant boy gu iding Blucher by the right one o f two roads

-
, ,

the other being impassable for artillery enables him to reach ,

Waterloo in time to save Wellingt on from a defeat that would have

been a rout ; and so enables the kings to imprison N apoleon o n a
barren rock in mid ocean An unfaith ful smith by the slovenly
-
.
,

shoeing o f a horse causes hi s lameness and he stumbling the

, , , ,

career o f hi s world conquering rider ends and the destinies o f em

-
,

pires are changed A generous o fficer permits an impri soned mon

.

arch to end hi s game o f chess before leading him to the block ; and
meanwhile the usurper dies and the prisoner reascends the throne
,
.

A n unskill ful workman repairs the compass Or malice or stupidity ,

disarranges it the ship mistakes her course the waves swallow a

, ,

C aesar and a new chapter is written in the hi story o f a world

, .

What we call accident i s but the adamantine chain o f indissolubl e

connection between all created things The locust hatched in the .
,

Arabian sands the small worm that destroys the cotton boll one
,
—
,

making famine in the O rient ,the other closing the mill s and stary
ing the workmen and their children in the O ccident with riots and ,

massacres are as much the ministers o f God as the earthquake ;

,

and the fate o f nations depends more on them than on the intel .

lect o f its kings and legi slators A civil war in America will end .

in shaking the world ; and that war m a y be caused by the vote o f

some ignora nt prize fig h t e r o r crazed fanatic in a city or in a Con
-
‘

g ress,
or o f some stupid boor i n an obscure country parish The .
 FE LL O W C RA FT ~ . 43

electricity o f universal sympathy o f action an d reaction perv ades , ,

everything the planets and the motes in the sunbeam FA U ST

,
.
,

with hi s types or L UT H E R with hi s sermons worked gr eater r e

, , ,

su lt s than Alexander or Hannibal A single thought sometimes . ,

su ffices to overturn a dynasty A silly song did more to unseat .

J ames the Second than the acquittal of the B i shops Voltaire

‘

.
,

Condorcet and R ousseau uttered words that will ri ng in change

, ,

and revolutions throughout al l the ages , .

R emember that though li fe i s short Thought and the influences

, ,

o f what we do or say are immortal ; and that no calculus has yet

pretended to a scertain th e law o f proport ion between cause and

effect The hammer o f an English blacksmith smiting down an
.
,

insolent o fficial led to a rebellion which came near being a revo

,

lu t i o n The word well spoken the deed fitly done even by the
.
, ,

feeblest or humblest cannot help but have their e ff ect More o r

, .

less the e ff ect i s inevitabl e and eternal The echoes o f the great
, .

est deeds may die away like th e echoes o f a cry among the cli ff s ,

and what has been done seem to the human j udgm ent to have
been without result The unconsi dered act of the poorest o f
.

men may fire the train that leads to the subterranean mine and ,

an empire be rent by the explosion .

The power o f a free people i s o ften at the disposal o f a single

and seemingly an unimportant individual a terrible an d truth —

f u l power ; for such a people feel with one heart and there fore can ,

li ft up their myriad arm s for a single blow And again there i s .

, ,

u i) g raduated scale for the measurement of the influences of di ff er

ent intelle cts upon the popular mind Peter the Hermit held no .

o ffice yet what a work he w rought !

,

From the political point o f view there i s but a single pr i nciple ,

’
the sovereignty of man over himsel f This sovereignty o f one s .

sel f over one s sel f i s called L I B E RTY Where t w o or several o f

’
.

these sovereignties associate the State begins But in thi s associa ,

.

tion there i s n o abdication Each sovereignty parts with a certain

.

portion o f itsel f to form the common right That portion is the .

same for all There i s equal Contribution by all to the j oint sov
.

e r e i gnty Thi s identity o f concession which each makes to all is

. . ,

E Q U A L I TY The common right i s nothing more or less than the

.

protection o f all pouring its rays o n each This protection of

,
.

each by all is FRA T E RN I TY

,
.
44 M ORA LS A N D D G MA . O

Li b er ty i s th e summi t Equal ity the base Equality i s not all

, .

v egeta tio n o n a level a society o f big spears o f g rass and stunte d

, .

o ak s a ne i ghbo rhood o f j ea lou si e s e m a scu 1a t i ng each other

,
It i s ,
. .
,

ci villy a ll ap ti tu de s h a vi ng equal oppo rtunity ; politically all vote s

, ,

hav ing equal w ei ght ; r eligiously all cons ci ences havi ng equ al ,

rights .

E qual ity has an organ —

gratuitous and obligatory instruc t ion .

We must begin with the right to the alphab et The p ri ma ry .

school o bli g a tor y upon al l ; the hi gher school offe r e d to all Such .

i s the law From the same school for all springs equal soci ety
. .

Instruction ! Li ght ! all comes f rom Ligh t and all return s to it

,
, .

We mu st learn the thoug hts o f th e common people i f we w o uld ,

be wi se an d do any good work We must look at men not so .

,

much for what Fortune has given to them with her bli nd old eyes ,

a s for the gi fts N ature has brought in her lap and for the use tha t ,

has been made o f them We p ro fess to b e equ al in a Chu rch a nd

.

i n the Lodge : we shall be equal in th e si ght o f God when H e

j udges the earth We may well sit on the pavement together here
.
,

in comm u nion and con ference fo r the few bri e f momen t s tha t ,

c onstitute l i fe .

A Democratic Government undoubtedly has its de fects be cau se ,

it is m a de a n d admini st ered by men and not by the Wi se Go ds , .

It cannot b e c onci se and sharp like the despotic N hen its i re i s

‘
, .

a roused i t develops its latent strength and the s turdiest rebe l ,

t rembles But i ts h abi tual domestic rule i s tolerant p a tient and

.
, ,

i ndeci sive M en ar e brough t together first to di ffer and t hen fo

.
, ,

agree . Affirm ation negation di scussion solution : these are the

, , ,

means o f attaining truth O ften th e en emy will be at the gates

.

before the babble o f the dist urbers i s drowned in the choru s o f

c o nsen t In the Legi slative ofli ce del ibera t ion will o ften defeat
.

deci sion Liberty can play th e fool l ike the Tyrants

. .

R efined s o ciety re q uires greater minutene ss o f re gulati o n ; and

the step s of all advanci ng Sta t es a r e more and more to be picked
among the old rubbi sh and the new material s The di fficulty li es .

in discov ering the right pa th through th e chao s o f con fusion The .

ad j us tment o f mutual righ ts and wrong s is al so more d ifficult i n

democ racies We do not se e and es tim ate the relati ve import a nce
.

of ob j ects so eas ily and clearly from the level or th e w avi ng la n d

a s from the elevat i on of a l o ne p eak toweri ng ab o ve the plain ; for ,

e ach lo o ks through his o w n mist .

 r m ow -cn mn 45

A bj ect de p e ndence ons t it uent s al so i s t oo c ommo n It is

on c , , .

as mi serable a thing as ab j e ct dependence on a minister o r t he

'

f avo ri te o f a Tyr an t It is rar e to find a m an w h o can sp ea k o u t

.

t he si m p le truth that is i n hi m ho nes tly a nd f r ankly with ou t fe ar , , ,

fa vo r or affe c tio n e it h er to Emp er o r or Peop le

, , .

Mor eover in a ss embl ie s o f men faith i n each ot h er is a l most

. ,

al ways w ant i ng unles s a t e r r ible pres su re of calam it d n

, y o r a g er
f rom wi thout produ ces c ohesi on H e nce t he cons tr u c ti ve p o wer .

o f su ch a ssem blies is gener all y defi cie nt The chi ef tri u m ph s o f .

m oder n days in Eu r ope have bee n in pulling do wn a nd oblite rar

, ,

ing ; not i n bu ildi ng up B ut Re pea l is not R e f o rm Ti m e mu st .

br ing wi th him the R estor er an d Rebui ld er .

Spee c h al so i s grossly a bu se d in Re pu bli cs ; an d if t h e us e o f

, ,

speech be glorious its abuse i s the most vill a in ou s o f vices Rh et

, .

o ri e , Pla to says i s the art o f rul i ng the m i n ds o f men But in

, .

de m oc raci es i t i s to o common to hi de thought in words to ove rlay ,

i t to babble non sense

,
The gle am s and g l itte r o f int ellec tual
.

s oap and wate r bubble s a re m i st aken for the r ai nbow glor ies o f
- - -

g enius The w o.rthle ss pyrites i s c on tin u ally mi staken for gol d .

Even intel lect co ndescend s to intell ectual j ugglery bal ancing

°

thoughts as a j uggle r bala nce s pipes o n hi s c hin In al l Co ngres ses .

we have the inexhaustibl e flow o f ba bb le an d Fa ction s cl amorous ,

’

knaver y in di scuss io n until t h e d ivi ne power o f speec h that pr iv

, ,

il ege o f man and great gi ft o f G o d i s no be tter tha n the scree ch ,

o f pa r ro t s o r the mimic ry o f monkeys The mere ta lker ho wever .

,

flu ent i s bar r en o f deeds in the day o f tr i al

,
.

There are men voluble as women and as well skilled in fencing ,

wi th the tongu e : pr o dig ies o f speech m i sers in de eds Too much ,

.

t alki ng like to o muc h thinking des troys the powe r o f acti on

,
In ,
.

hu man natu re the thought i s only made p e rfe ct by de ed

,
Silence .

is the mother o f both The trumpeter i s not the bravest of the .

brave Stee l a nd no t brass wins the da y The great do er o f great

. .

de ed s i s mostly slow and sloven ly o f speech Ther e are some men .

born and bred t o be tray Patriotism is t h eir tra de and their cap .
,

i tal i s speech But no noble spi ri t can plead like Pa u l and be fal se
.

to itself as Juda s .

Impo sture too com monly rule s in re publi cs ; they s ee m to be

eve r in the i r minority ; their guardi ans are sel f appointed ; a nd -

t h e un j u st t hrive be tter th a n the j ust The Despot like the .

,

night lio n ro aring dr owns all the cla mo r o f tongues at once a nd

-
, ,
46 M ORA L S A ND D G M AO .

speech th e bi rt hright o f the fr e e man becomes the bauble o f the

, ,

e nslaved .

It i S q u ite true that republics only occasionally and as it were

'

a ccidentally select thei r wi sest o r even the less incapable among

, ,

th e incap ables to govern them and le g i slate for them

, I f genius .
,

a rmed with learning and knowledge will grasp the reins the people , ,

will reverence it ; i f it only modestly o ff ers itsel f for o ffice it w ill ,

be smitten on the face even when in the straits o f di stress and

, ,

t h e agonies of calamity it i s indispensable to the salvation o f the

,

S tate Put it upon the track with the showy and superficial th e
.
,

conceited the ignorant and i mpudent the trickster and charlatan

, , , ,

an d the result shall not be a moment doubtful The verdicts o f .

Legi slatures and the People are like the verdicts o f j uries — some ,

times right by accident .

O ffices it i s true are showered like the rains o f Heaven upon

, , , ,

the j ust and the un j ust The R om an Augurs that used to laugh
.

in each other s faces at the simplicity o f the vulgar were al so

’

,
‘

tickled with thei r own guile but no A ugur i s needed to lead the
people astray They readily deceive themselves Let a R epublic
. .

begin as it may it w ill not be out o f its minority before imbecility

,

w ill be promoted to high places ; and shallow pretence getting ,

itsel f pu ff ed into notice will inv ade all the sanctuaries The most
,
.

unscrupulous partisanship will prev ail even in respect to j udicial ,

tru sts ; and the most unj ust appointments constantly be made ,

although every improper promotion not merely con fers o ne unde

served favor but may make a hundred honest cheeks smart with
,

inj ustice .

The country i s stabbed in the front when those are brou g ht into
the stalled seats who should slink into the dim gallery Every .

stamp o f Honor ill clutched i s stolen from the Treasury o f

,
-
,

Merit .

Y et the entrance int o the public service and th e promotio n in ,

i t a ff ect bot h the rights o f individual s and those o f the nation

, .

Inj ustice in bestowing or withholding o ffice ou g ht to be so i nto le r

able i n democratic communities that the least trace o f it should be
like the scent of Treason It is not universally tru e that all citi
.

zens o f equal character have an equal claim to knock at the door

o f every publ ic o ffice and demand admittance \Vhen any man . .

presents himsel f for service he has a ri g ht to aspi re to the highest

body at once i f he can show hi s fitness for such a beginning that
, ,
—
 E LL O W CRA FT
F -
. 47

he i s fitter than the rest who offer themselves for the same post .

The entry into i t can only j ustly be made through the door o f
merit And whenever any one aspires to and at tains such high
.

post especially i f by unfai r and di sreputable and indecent means

, ,

and i s a fterward found to be a signal failure he should at once be ,

behead ed He i s the worst among the public enemies

. .

When a man su fficiently reveal s himsel f all others should be ,

proud to give him due precedence When the power o f prom otion .

i s abused in th e grand passages o f l i fe whether by People Legi s ,

la tu r e or Executive the unj ust decision recoil s on the j udge a t

, ,

once That i s not only a gross but a will ful sho rtness o f sight
.
, ,

that cannot discover the deserving I f o ne will look hard long .

, ,

and honestly he will not fail to discern merit genius and q u alifi
, , ,

cation ; and the eyes and voice o f the Press and Public should con
demu and denounce inj ustice wherever she rears her horrid head .

“ ”
Th e to ols to th e w or kfn e n l no other principl e will save a Re
public from destruction either by civi l war or the dry rot They
,
-
.

tend to decay do all we can to prevent it l ike human bodies I f

, ,
.

they try the experiment o f governi n g themselves by thei r smallest ,

they slide d ownward to the unavoidable abyss w ith ten fol d ve

lo c i ty ; an d there never has been a R epublic that has not followed
that fatal course .

But however palpabl e and gross the inherent de fects o f dem o

crati c governments and fatal as the results finally and inevitably
,

are we need only glance at the reigns o f Tiberius N ero and Ca

, , ,

ligula o f Heliogabalu s and Caracalla o f Domitian and Com

, ,

modus to recognize that th e di fference between freedom and des

,

p o t i sm i s as wide as that between Heaven and Hell The cruelty .

,

baseness and insanity o f tyrants are incredible Let him who com
,
.

plains o f th e fick le humors and inconstancy o f a free people read ,

Pliny s character o f Domitian I f the great man in a R epubli c

’
.

cannot win o ffice without descending to lo w arts and whining beg

gary and the j udiciou s use of sneaking lies let him remain in r e ,

tirement and u se the pen Tacitus and Juvenal held no o ffice

,
. .

Let Hi story and Sati re punish the pretender as they cruci fy the
despot The revenges o f the intellect are t e rrible and j ust
. .

Let Masonry use the pen and the printing press in the free -

State against the Demagogue ; in th e Despotism against the

Tyrant Hi story o ff ers examples and encouragement All hi story
. .
,

for four thou sand years being filled with violated rights and the
,
48 M ORA LS MA
A N D DOG- .

snfi eri n s o f th e pe op le, eac h p eri od of hi st o ry bri ng s w it h it su ch

g
t
p o est a s
r is po ss ible to it Under the Ca sa rs ther e was no in sa r
.

rec tio n bu t t her e was a J uvenal

, The arou sing of ind igna .

tio n r ep la ce s th e Gr ac chi Under the Caesa rs there i s the e xile o f

.

Syen e ; there is al so the author o f the An nal s As the N eros .

reign darkly they should be p ic tu r ed so Wor k with the grave r

'

o nl y would be pale ; int o the groov es shou ld be p o ured a c on c e n

tra te d pr os e that bi tes .

D e spo ts an aid to think ers Spee ch e nchained i s spee ch ter

are .

rib le Th e w ri te r doubles and t rip les h is styl e w h e n sil ence i s

.
,

i mpo sed by a master up on the peop le The r e springs from thi s .

si le nc e a c er ta in mysteriou s fullness whi ch fil t ers and f r e eze s in to

,

b ra ss in th e thou ght s Co mpre ssi on in t he h is tor y prod u ces co n

.

c i senes s in t h e histor ian The gran it ic sol idity of some cei eb rated
.

p ro se i s on ly a c on den sa ti o n pr odu ced by th e Tyrant Tyra nny .

c ons tr ains th e w ri te r to short en i n gs o f di am e ter wh i ch are i n

cr ea ses o f strength The Ci ceronian p e ri od hardly su fficient up on
'

.
,

V erres w o u ld los e it s edge u p on Caligula

, .

Th e D emagogue is the predecessor of the Despot O ne spring s .

from the other s loins He who will basely fawn on those w ho

’
.

have office to bestow will betray li ke Iscariot and prove a mise r

, ,

able and pitiable failure Let the new Junius lash such men a s .

they deserve and History make them immorta l in i nfamy ; si nce

,

th ei r influenc e s cu lminate in ruin Th e R epub li c that em p lo ys .

a nd honors the shallow the su perfi cial the b a se , , ,

w ho c r ou ch
”
Unt o th e o ff al o f an o f ce fi ;
p r o mi s e d,

l
at a st weep s t ea r s o f blo od fo r i t s fata l error O f su ch s upreme .

f olly the sur e f ruit i s damna ti o n Let th e nobili ty o f e ver y gr ea t

, .
,

heart condens e d into j u stic e and t ruth st ri k e s u c h cr e atures li k e

, ,

a thu n derb olt ! I f you can do no more you ca n a t least co nde mn ,

by yo u r v o t e an d o straci s e by denu nc i a t i on
,
.

It i s tr ue tha t as the Czars a re absolute they have it in their

, ,

power to select the be st fo r the public se rvi c e It is true that the .

beginne r o f a dyna st y generally doe s so ; and tha t w h en m onarch

‘

hes a re in thei r pri me prete nce a nd shall o wness do no t thrive and

,

p r ospe r a n d get powe r a s the y do in R ep,

ublic s All do no t gabb le .

in th e P arli a m en t o f a K ingd om as in the Co ng ress o f a De me o

. .
,

racy .The inc ap abl e s do not go un de t e cte d th er e all th e ir li v es , .

50 M ORA L S AND D GMA O .

'

w ords Equality and Liberty leaving it for every honest and re

’

ligi ou s Mason to explain them a s would best suit hi s principles ;

.

but retained the privilege o f unveiling in the higher De grees the

meaning o f those words as interpreted by the French R evolution
, .

A nd he also excepts English Masons from hi s anathemas because ,

in E ngland a Mason i s a peaceabl e subj ect o f the civil authorities ,

no ma t ter where he resides enga gi ng in no plots or conspi racies

,

a gainst even the worst government England he says disgu sted .

, ,

with an Equality and a Liberty the c onsequences of which she ,

h a d felt in the struggles o f her Lollards Anabaptists and Pres by , ,

-

“ ”
t e r i an s had purged her Masonry from all expl anations tending
,

t o overturn empires ; but there stil l remained adepts whom di so r

g a n i zin
g principles bound to the Ancient Mysteries .

Because true Masonry unemasculated bore the banners o f Free

, ,

dom and Equal R ights and was in rebellion against temporal and
,

spiritual tyranny its Lodges were proscribed in 1 7 35 by an edict

, ,

o f the States of Holland In 1 7 37 Louis X V forbade them in

.
,
.

France In 1 7 38 Pope Clement X II issued against them hi s

.
, .

famous Bull o f Excommunicati on which was renewed by Bene ,

di ct X IV ; and in 1 74 3 the Council o f Berne also proscribed them

. .

The title o f the Bull o f Clement i s The Condemnation of the ,

“

Societ y o f Conventicles de Li be r i M u r a tor i or o f the Free ,

masons under the penalty o f i ps o fa c to excommunication the ab

, ,

solution from which i s reserved to the Pope alone except at th e ,

”
point o f death And by it al l bi sh ops ordinaries and inqui sitors
.
, ,

“
were empowered to puni sh Freemasons as v ehemently sus ,

p e c t e d o f heresy and to
,
call in i f necessary the help o f the , ,

secular arm ; that i s to cause the civil authority to put them to

,

death .

k
> > k

false and slavi sh political theories end in brutalizing t h é

A l so ,
State For example adopt the theory that offices and employ
.
,

ments in it are to be given as rewards for services rendered to

party and they soon become the prey and spoil o f faction the
, ,

booty of th e victory o f faction and leprosy i s in the flesh of the

—

State The body o f the commonwealth beco m es a ma ss o f corrup

.

tion like a living carcass rotten with Syphili s A ll unsound theories

,
.

in the end develop themselves in one foul and loathsome disease

o r other o f the body politic The State like the man must use
.
, ,
‘

oon stant e ff ort to s ta y in the paths o f virtue and manliness The .

 FE W
LL O C RA FT
-
.
51

habit o f electioneering and begging for o ffi ce culminates i n bribery

w i th o ffice and corruption i n o ffice
, .

A chosen man has a vi sibl e tru st from God as plainly as i f th e ,

commis s ion were engrossed by th e notary A nation cannot r e .

nounce the executorship o f the Divine decrees As little can .

tru st Hatred Conspiracy Treason and Un faith fulness Even in

, , , , .

assailing Tyranny we mu st have T ru th a n d R eason as our chie f ,

weapons We must march into that fi g ht like the old Puritans

.

o r into the battle with the abuses that spring up in free govern

ment with the flaming sword i n o ne hand and the O racles o f God
, ,

in the other
'

The citizen who cannot accomplish well the smaller purposes o f

public li fe cannot compass the larger The vast power o f e u
, .

durance forbearance patience and performance o f a free people

, , , , ,

i s acquired only by continual exercise o f all the functions like the ,

health ful physical human vigor I f the individual citizen s have .

it not the State must equally be without it It i s o f the essence

, .

o f a free government that the people should not only be concerned ,

i n making the laws but also i n their execution N 0 man ought to

, .

be more ready to obey and admini ster the law than he who has
helped to make it The business o f government i s carried o n for
.

the benefit o f all and every co partner should give counsel and c o
,
-

operation .

R emember also as another shoal o n which States are wrecked

, ,

that free States always tend toward the depositing o f the citizens
i n strata the creation o f castes the perpetuation o f the j u s di mnu m
’

, ,

t o o ffice in families The more democratic the State the more .

,

sure thi s result For as free States advance in power there i s a

.
, ,

strong tendency t o ward centralization not from deliberate evil ,

intention but from the course o f events and the indolence o f h u

,

man nature Th e executive powers swell and enlarge to inordinat e

.

dimensions ; and the Executive is always aggress ive with respect

to the nation O ffi ces o f all kinds are multiplied to reward parti
.

sans ; the brute force o f the sewerage and lower strata o f the mob
obtains large r e presentation first in the lower o ffices and at last , ,

in Senates ; and Bureaucracy raises its bald head bristling with ,

pens girded with spectacles and bunched with ribbo n Th e ar t

, , .
52 M ORA LS AND D G MA O .

of Go ve rn ment beco me s l ik e 3 Cra ft and its guilds tend to bec ome ,

ex clusive as tho se o f t h e M iddle Ages

, .

Politi cal s ci en ce may be much improved as a subj ect o f sp ecu

lation ; but it should never be divor ced from the actual national
n e cessity The science o f governing men must always be p r a cti
.

cal rather than philosophical There i s not the same amount of

, .

po sitive or universal truth here as i n the abstract sciences ; what

'

i s true in o ne country may be very fal se in another ; what i s untru e ’

to day may bec om

-
e tru e in another generation and the tru th o f ,

t o day be reversed by the j udgment o f to morro w

-
To distinguish -
.

th e casual from the enduring to separate the unsu itable from the ,

s uitable an d to make progress even possib le are the proper ends

, ,

o f policy But without actual knowledge and experience and

.
,

c ommunion o f la bor the dreams of the pol it ical doctors may be

,

n o better than those o f the doctors o f divinity The reign o f such .

a caste with its myste ries its myrmidons and its corruptin g i nfl u
, , ,

e nce may be as fatal as that of the despo ts

, Thi rty tyrants a re .

th irty times w orse than one .

Moreover there i s a strong temptation for the governing people

,

to become a s much sloth ful and sluggards as the weakest of ab so

lu t e kings O nly give them the power to g et rid when caprice
.
,

prompts them o f the great and wise men and elect the little and
, , ,

as to al l the rest they w il l relapse into indolence and indi ff erence .

The cen t ral power creation o f the people organized and cunning
, ,

i f not enl ightened is the p e rp e tu al tribunal set up by them for the

,

redress o f wrong and the rule of j ustice It soon supplies itsel f .

with all the requisite machinery and i s ready and apt for all kind s ,

o f int e r ference The people may be a ch i l d all i t s li fe The cen

. .

t ral power may not be able to suggest the best scientific solution
o f a problem ; but it has the easiest means o f carrying an ide a

i nto e ff ect I f the purpo se to be atta i ned i s a large o ne it require s

.
,

a large comprehension ; it is proper f o r the act i on o f the central

p ower I f.it be a small one it may be thwarted by disagreement

,
.

The central power must step in as an arbitrator and prevent this .

Th e people may be to o averse to change too sloth ful in their o w n ,

bu sine ss unj ust to a minority o r a maj ority The central power

, .

must take the reins when the people drop them .

Franc e became centralized in its government more by the apathy

and igno rance of its peo ple than by the tyranny o f its kings .

Whe n the inmost parish l i fe is given up to the d irect guardia n

-
 m -c m r . 53

shi p o f th e S tate, and the rep ai r o f the bel fry of a count ry chu rch
re q uires a writ ten orde r from the centra l po wer a p eopl e is i n i t s ,

do ta ge M en are thu s nurtur e d in i m beci l ity from th e da wn o f

.
,

so cia l li fe When the central go vernme nt feeds part o f the pe opl e

.

it pr epar e s a ll to be slaves When i t di rec ts pa ri sh and cou n ty .

affa i rs they a re s la ve s a lready The n ex t st ep is to r eg u late labor

, .

and its wage s .

N evert heless wh atever f ollies the fr ee people may comm it even

, ,

to th e putting o f th e p owers o f le gi sla tion in th e h ands o f t h e

little com p e t e nt and le ss ho ne st de spair no t o f the final result ,
.

The te rrible te acher E X P ER IE N C E writing his less o ns o n he a rt s

, ,

de so la te d with c al am i ty a nd w ru ng by ago ny will m ake the m w i se r ,

in time Prete nce and g rimace and so rd id begg ar y for votes will
.

so me day cea se to avail

'
Have FA I T H a nd strug gle on again st all
.
, ,

e vil i nfiu e nc e s a nd di scouragemen ts ! FA I T H i s the Saviour and

R edeemer o f nations When Chri stianity had grown w e ak p ro fit
.
,

less and powerl es s the Arab R esto rer an d Iconocl as t came like a
, , ,

c lea nsing hurricane Whe n the battle of D ama scu s w as about to

.

be fought th e Ch r i st ia n b i sh op at the early dawn in hi s robe s a t

, , , ,

the head o f his clergy with the Cro ss on ce so t riump h ant ra ised ,

in the a ir c ame do wn to the gates o f the ci ty a nd l ai d op en be

, ,

fo re the army the T esta men t o f Christ The Ch ri sti an gener al .

,

“
T H O M A S l ai d hi s h and on the book and said Oh G od ! I F o u r
, , ,

r u e a id u s a n d de l iv e r u s no t i nto th e ha n ds of i ts e ne
f a i t h b e t , ,

” ”
mi es ! But K H A LED th e S w o r d of G od w ho had marc hed , ,

“
f ro m victo ry to victory exclaimed to his wear ied so ld ier s Le t n o , ,

m a n s leep ! Th er e w il l be re s t e no u g h i n th e bowe rs of P a ra dise ;

”
sw e e t w ill b e th e r e pos e n ev er mo r e to b e fo llo w e d by lab or The .

f ai th o f the Ar ab had bec ome stronger than tha t o f the Ch ri stian ,

and he conq uered .

The Sword i s a l so in the Bibl e an em blem o f SP EEC H o r o f the

, , ,

utterance o f thought Thus i n t hat vi sio n or ap o ca lyp se o f the

.
,

sublime exil e o f Pa tmos a p rotest i n the n ame o f th e idea l o ver , ,

whe lming the r eal world a tremend ous satire ut t ered i n the n ame ,

o f R eligion and Liberty and with its fiery r everberations smiti ng ,

the throne o f the Caesa rs a s a p h r t w o —edge d s word comes out o f

,

the mouth o f th e S emblance o f the Son o f M an encirc led h y the , _

se ven golden c a ndlest i cks and holding i n hi s right hand sev

,
en

s ta rs .
The Lo rd says I sa i ah ha th made my mouth lik e a
“ ”
, ,
“

”
s harp s w ord I have
. s lain “
th e m say s H o sea by t h e w o r d s
, ,
54 M ORA L S A ND D OG M A .

of my mouth The word o f G o d says th e writ er o f the ap os

.
,

tolic letter to the Hebrews is quick and powerful and sharper , ,

than any two edged sw ord piercing even to the dividing asunder
-
,

o f soul and spirit

”
The sword o f the Spirit Which i s the Word
.
“
,
”
o f G o d says Paul writing to the Christians at Ephesus
, , I will .
“

fight against them with the sword o f my mouth it i s said i n the ,

Apocalypse to the angel o f the church at Pergamos

, .

a:

The spoken discourse may roll on strongly as the great t i dal

wave but like the wave it dies at last feebly o n th e sands It i s
, , .

heard by few remem bere d by still fewer and fades away like an
, , ,

echo in the mountains leaving no token o f power It i s nothing , .

to the living and coming generations o f men It was the w r i tten .

human speec h that gave power and permanence to human

,

thought It i s this that makes the whole human history but o ne

.

individual li fe .

To write on the rock i s to wri te on a solid parchment ; but it

requi res a pilgrimage to see it There i s but one copy and Time .
,

wears even that T 0 write on skins o r p apyrus was to give as i t

.
,

were but one tardy edition and the ric h only coul d proc u re it
, ,
.

The Chinese stereotyped not only the unchanging wi sdom o f old

sages but al so the passing events The process tended to su ff ocate
, .

thought and to hinder progress ; for there i s continual wandering

,

in the wi sest minds and Truth writes her last word s not on clean
, ,

t ablets but on the scrawl that Error has made and o ften mended
,
.

Printi ng made the movable letters prolific Thenceforth the .

orator spoke almost vi sibly to listening nations ; and the author

wrote like the Pope hi s oecumenic decrees u r bi e t or bi and o r
, , , ,

dered them to be posted up in all the market places ; remaining -

,

i f he chose i mperviou s to human sight The doom o f tyrannies

,
.

was thenceforth sealed Satire and invective became potent as .

armies The unseen hands o f the J u n i u se s could launch the thun

.

de rbo lt s and make the mini sters tremble

,
O ne whi sper from thi s .

giant fill s the earth as easily as D e mo sth en e S fille d the Agora It c .

w ill soon be heard a t t h e antipodes as easily as in the next street .

It travel s with the lightning under the oceans It makes the .

mass one man speaks to it in the same common language and

, ,

elicits a sure and single response Speech passes into thought and
‘

.
,

thence promptly into act A nation becomes truly one with one .
,

large heart and a single throbbing pulse Men are invi sibly pres .
 FE LLO W C RA FT -
.

e nt t o each other as i f already spiritual beings ; a nd the thinker

,

w ho sits in an Alpine solitude unknown to or forgotten by all the ,

world among the silent herds and hills may flash hi s words to all
, ,

the cities and ove r all the seas .

Select the thinkers to be Le gislators ; and avoid the gabblers .

Wi sdom i s rarely loquacious Weight and depth o f though t are .

un favorable to volubil ity The shallow and superficial are gen .

e r a lly voluble and o ften pass for eloquent M ore words less .
,

thought is the general rule The man who endeavors to say

—

something worth remembering in every sentence beco m

, .

es fastidi ,

ous a nd condenses like Tacitus The vulgar love a more di ff use

, .

stream The ornamentation that does not cover strength is the

.

gewgaws o f babble .

N either i s dialectic subtlety valuable to public men The Chris .

tian faith has it had it formerly more than now ; a subtlety that
,

might have entangled Plato and which has rivalled in a fruitl e ss ,

fashion the mystic lore o f Jewi sh R abbi s and Indian Sages It i s .

not thi s which converts the heathen It i s a vain task to balance .

the great thoughts o f the earth like hollow straw s on the finge r , ,

tips o f di sputation It i s no t thi s kind o f war fare which makes

.

the Cross triumphant i n the hearts o f the unbel ievers ; but th e

actual power that lives in the Faith .

So there I S a political scholastici sm that 1 5 merely usel e

ss The .

dexterities o f subtle logic rarely stir the hearts o f the people or ,

convince them The true apo stle o f Libe rty Fraternity and Equal
.
,

ity makes it a matter o f l i fe and death H is combats are like .

those o f Bossuet — combats to the death The true apostolic fire

,
.

i s like the lightning : it flashes conviction into the soul The tru e .

word i s verily a two edged sword Matters o f government and -

.

political science can be fairly deal t with only by sound reason and ,

the logi c o f common sense : not the common sense of the igno
rant but o f the wi se The acutest thinkers rarely succeed in b e
, .

coming leaders o f men A watchword or a catchword i s more .

potent with the people than logic especially i f this be the least ,

metaphysical When a political prophet arises to stir the dream

. ,

ing stagnant nation and hold back its feet from the irretrievable
, ,

descent to heave the land as with an earthquake and shake the

, ,

s illy shallow idols from their seats hi s words will come straight
-
,

from God s own mouth and be thu ndered into the conscience He
’
, .

will reason teach warn and rule The real Sword o f the Spirit ” .
“
, , ,
 56 moa n s A ND D G M A O .

is k eene r th an the brig htest blad e o f Da m a sc us Such me n rul e .

a la nd i n the stren g th o f j us tice w i t h w i sdo m and with po wer

, , .

St ill the me n o f di alecti c su btle ty o ften ru le wel l be ca use in pra e

,
,

tice they forget their finely spun t heories an d u s e the trenchant

-
,

lo gi c o f comm on sen se Bu t when the grea t heart a n d large intel

.

lec t are left to the rust i n p riv ate li fe an d sm a ll att o rneys br a wlers , ,

in pol itics an d those wh o in the citi es w ou ld be only the c l e rks o f

,

not a r i es o r practitioners i n the di sr e pu ta bl e c ou rt s ar e mad e

,
,

na tion al Legi slat ors t h e country is in her do t age even i f the

, .

boa rd h a s not yet grown u p o n h er c h in .

In a free count ry human speech must nee ds be free ; and t he

,

St a te mu s t lis ten to t h e mau nderin gs o f fo lly a n d the sc r ee chin gs ,

of its geese and the b r ayings o f its asses as well a s to the go lden
, ,

oracles o f i ts wise and great men Even t he desp otic old kings .

allowed th ei r w i se fool s to say w h at t hey l iked The tru e alc hem .

i st will e xt ract the l esson s o f wi sdom f rom the b abb l ing s of folly .

He will hea r what a man h as to say o n an y g iven s ub j ect e ve n i f ,

the speaker end only in pr oving h imsel f pri nce o f fools Even a .

fool will s ome times h i t the mark The re i s some t ru th in all men .

w h o a re n o t compelle d t o su ppre s s th ei r so ul s an d sp eak other

m en s tho ughts Th e finger even o f the idio t ma y poi nt t o th e
’
.

great highway .

A p e op le a s w ell as the sa ge s must lea rn t o fo r get ; I f it n ei th er

, ,

le arns t h e new nor fo rget s the o ld it i s fat e d eve n i f it ha s be en , ,

r oya l f o r thi rty gene r atio ns To unlea r n is to l ea rn ; and also i t is

.

s om et im es nee dful to learn agai n the for gotte n The an ti cs o f .

f ools m ake the c urrent fo ll ies more palpable as f a shio n s a re ,

sho wn to be a bs urd b y car i catures whic h so lead t o the i r e x ,

tir p at i on Th e buff oon and the zany ar e u se ful in t he i r pl ac es

. .

Th e ingeni o u s a rt i fice r an d cra ftsma n l ik e So l om on s ear ches the , ,

ea rth for his mat e rial s and trans fo rms the mis shapen matt er i nto
,

glo rious wo rkma nship The wo rld i s co nq uered by t h e head even

.

more than by the hands No r w il l any as sembly t alk for ev er

. .

Af t er a t ime wh e n it has li ste ne d lo ng enou gh it qui etly puts t he

, ,

si lly the sh allow and th e super fi ci al to o ne s ide -i t thi nks and

, , , ,

sets t o work .

The human thou gh t e specially in p opu la r a ssem bli es ru ns in

, ,

th e m os t sin gularly c ro ok ed ch an ne ls ha rd e r to t ra ce an d follo w ,

t han the b lind curren ts o f the ocean N o no t ion is s o absu r d th at .

i t m ay n o t fi n d a p ace the e
l r T h e m a s ter -
wo rk man mu s t t ra i n
.
58 M ORA L S A ND D GMA O .

figure O ut O f the symbol ic Garden Of Eden fl owed a river divid

.
,

ing into f o u r streams P I SON which flows around the land o f

—
, ,

gold o r light ; G I H ON which flows around the land O f Ethiopia

, ,

o r Darkness ; H I DD E K E L running eastward to Assyria ; and the ,

E U P H RA T E S Zechariah saw f ou r chariots coming Ou t from b e

.

tween tw o mountains O i bronze in the first O f which were r e d ,

hors es ; i n the second bla ck ; i n the third w h i te ; and in the

, ,
“
fourth g r izzle d : and these were the four winds o f the heavens
, ,

”
that go forth from standing before the Lord O f all the earth .

Ezeki el saw the fo u r living creatures each with f o u r faces and ,

f o u r wings the faces O f a m an and a li on an ox and an e agle ;

, ,

and the f ou r wheel s going upon their f ou r sides ; and S aint John
beheld the f o u r beasts full O f eyes before and behind the L I ON
, , ,

the young O x the MA N and the flying E A G L E F ou r was the

, , .

si gnature O f the Earth Therefore i n the 14 8 th Psalm o f those

.
, ,

who must prai se the Lo rd on the land there are fou r times fou r , ,

and fou r in partic ular O f l iving creatures Vi sible nature is de .

scribed as the f ou r quarters O f the world and the fou r corners o f ,

” “
the earth There are f ou r says the O ld Jewi sh saying which
.
, ,
“

take the first place in thi s world : man among the creatures ; ,

the e agle among birds ; the ox among cattle ; and the li o n

among wild beasts Daniel saw fou r great beasts come up from
.

th e sea .

F I VE i s the Duad added to the Triad It i s expres sed by the .

five pointed or blazing star the mysterious Pentalpha O f Pyth ago :

-
,

ras It i s indi ssolubly connected with the number s even Christ

. .

f ed Hi s disciples and the multitude with five loaves and tw o fishes ,

a n d Of the fragments there remained tw elve that i s five and , ,

s eve n baskets full

,
Again He fed them with s even loaves and a
.

few little fishes and there remained s even baskets full The five
,
.

apparently small planets Mercury Venus Mars Jupiter and , , , , ,

Saturn with the tw o gr e ater ones the Sun and Moon c onstituted
, , ,

the s even celestial spheres .

SEV E N was the p eculiarly sacred number There were s ev e n .

planets and spheres presided over by s even archangels There were .

s eve n colors in the rainb ow ; and the Ph oenician Deity w as called

the HEPTA K I S o r G o d o f seven rays ; seven days o f the week ;

and s even and five made the nu mber o f m onths tribes and a o os , ,

tles Zechariah saw a golden candlestick with s eve n lamps and

. ,

s e ve n pipes to the lamps and an Olive tree o n each side S ince - .

,
 FE LL O W C RA FT
-
. 59

he sa ys the seven eyes o f the Lo rd shall rej oice and shall see t h e
, ,

p lu mmet in the hand O f Zerubbabel John in the Apocalypse .

, ,

writes s even epi stles to the s eve n churches In the s even epistl es .

there are tw elve promi ses What i s said o f the chu rches in prai se
.

“
o r blame i s completed in the number th r ee The refrain w h o
, .
,

”
h as ea rs to h e ar etc ha s ten words divided by th r e e and s even
,
.
, , ,

and the s even by th r e e and f ou r ; and the s eve n epistles are al so so

'

divided In the seal s trumpe ts and vials al so O f thi s symbolic

.
, , , ,

vi sion the seven are divided by f ou r and th r e e He who sends hi s

, .

“
message to Ephesus holds the s even stars i n hi s right hand and
, ,

”
walks amid the s ev e n golden lamps .

In s ix days o r periods God created th e Universe and paused o n

, , ,

the s even th day O f c le an beasts N oah was di rected to t ake by

.
,

s evens int o the ark ; and O f f owl s by s eve ns ; because in s eve n days

the rain was to commence O n the s eventeenth day o f the month .

the rain began ; on the s eventeenth day O f the s even th month th e ,

ark rested on Ararat When the dove return ed N oah waited

.
,

s eve n days be for e he sent her f orth again ; and again s e ve n afte r ,

she returned with the Ol ive lea f Enoch was the s eve nth patriarch -
.
,

Adam included and Lamech l ived 7 77 years

, .

There were s ev e n lamps i n the great candlestick O f the Taber

n ac le and Temple representing the s ev en planets
, S eve n times .

M oses sprinkled the anointing Oil upon the altar The days Of .

consecration O f Aaron and hi s sons were s even in number A

‘

woman w a s unclean s even days a fter child birth o ne in fected with -

leprosy was shut up s even days ; s even times the leper was
sprinkled with the blood O f a slain bi rd ; and s even days a fter
wards he must remain abroad o u t O f hi s tent S eve n times in .
,

puri fying the leper th e priest was to sprinkle the consecrated O i l ;

,

and s eve n times to spri nkle with the b lood O f the sacrificed bird
the house to be purified S even times the blood O f the slain bullock
.

was spri nkled on the mercy seat ; and s eve n times o n the altar -
.

The s eventh year was a Sabb ath o f rest ; and at the end o f seven
times s even years came the great year of j ubilee S ev en days the .

people ate unleavened bread in the month O f Abib S even weeks ,

.

were counted from the time O f fi rst putting the sickle to the wheat .

The Feast Of the Tabernacles lasted s ev en days .

I srael was in the hand o f Midian s even years be fore Gideon de

livered them The bullock sacrificed by him was s ev en years O ld
. .

Samson told Delilah to bind him w i th seven green withes ; and

60 M ORA L S A N D DOG M A .

she wo ve th e locks o f hi s head and a fterwards sha v ed t hem

s ev en ,

o ff . Bal a am told Barak to build for him s ev e n altars Jaco b .

served s e ve n years for Leah and s e ve n for R achel Job had s even .

so ns and th r e e daughters m aking the per fect number t en , He .

ha d also s eve n thousand s hee p and th r e e thou sa nd camels His .

fri ends sat down wi th him s even days and s even nights Hi s .

friends we re ordered to sac rifice s even bullocks and s even rams ;

and again at the end he had s ev en sons and th r e e daughters a nd
, , ,

twice s even thousan d sh eep and l ived an hundred a nd forty o r , ,

t wice seve n times ten years Pharaoh saw in h is dream se ven f at

.

and s even lean kine s even good ears and s even blasted ear s o f
,

wheat ; and there w er e s eve n years of plenty and s even O f famine , .

J er i c h o fell wh en s e ve
, n priests with se v e n t ru mp e t s made t h e
,
‘

ci rcuit o f the c ity on s even successive day s; once each day for si x
“
day s and seven time s o n the seventh
,
The s even eyes O f t h e .

” “
Lo rd says Z echa riah run to and f ro through the whole earth
, ,
.
"

Solomon w a s s eve n years in building th e Temple S even angel s .

,

i n th e Apoc alyp se pour ou t seven plagues from s e ven vi al s of

, ,

wrath The sca rlet -c olored bea s t o n which the woman sits in t he
. ,

wilderness has s even head s and ten horns SO also has the beast
,
.

that ri se s up o u t o f the sea S e ve n thunders uttered thei r voices

. .

S even angel s so u nd e d s e ven trumpets S even lamps O f fire t h e .

,

seven spirits o f God burned before the throne ; an d th e La mb

,

t hat w as slain h ad seven horn s and s even eye s .

E I G H T i s th e first cube that o f tw o NI N E i s th e sq u are o r

,
.

t hr e e a nd represented by the triple triangle

,
.

TEN includes all the o ther numbers It i s especi ally s even and .

t h r e e ; and is called the n umber o f pe rfection

“
Pythagoras r ep .

resent ed it by th e T ET RA CTYS which had m any mystic meanings , .

This symbo l i s som e times compo sed o f dots o r po ints sometimes ,

o f co mma s o r y od s a nd i n th e Kaba lah o f the letter s O f the n ame

, ,

o f De ity I t i s th u s arrange d
.
 F E LL O W -C RA FT . 61

The P atri arch s from Adam to N oah i nclu sive are ten i n num
, ,

ber and the same number i s that o f the Commandments .

,
i

T W E LV E i s the nu mbe r o f the lines o f equal length th at form a

cu be It i s the number o f the mont h s th e tribes and the apo s
.
, ,

tles ; o f the oxen under the Brazen Sea o f the st one s o n th e

,

br east plate o f the high prie st

-
.

a: t
 THE MA STER .

> k

To understand literally the symbols and allegories o f O riental

boo ks as to ante histor ical matters i s will fully to close our eyes
-
,

against th e Lig h t To translate the symbols into the trivial and

’

commonplace i s the blundering o f mediocrity

, .

A ll religious expression i s symbolism ; since we can des cr i be only

what we s e e and the true obj ects o f rel igion are T H E S EE N
, The .

earliest instru ments o f education were symbol s ; and they and al l

other religiou s form s di ffered and still di ff er accordin g t o external
circumstances and imagery and according to di ff erences o f knowl
,

edge and mental cultivation Al l language i s symbo lic so far a s

.
,

it i s appl ied to mental and spiritual phenomena and action All .

w or ds have primarily a m a te r i al sense however they may after

, , ,

” “
ward get for the ignorant a spiritual n on sense
, ,
To retract -
.
,

for example i s to dr aw ba ck and when applied to a s ta te me n t i s

, , ,

symbolic as much so as a picture o f an arm drawn back to ex

, ,

” “
press the same thing would be The very word s pi r i t means
, .

”
br e a th
, from the Latin verb spi r o br e a th e ,
.

To pr esent a visible symbol t o the eye o f another i s not n ece s

sa r i ly to in form him of the meanin g which that symbol has to you .

Hence the philosopher soon superadded to the symbol s explana

tions addressed to the ear susceptible of more preci sion but less
, ,

e ff ective and impressive than the p ainted or sculptured forms

which he endeavored to explain O ut o f these explanations grew .

by degrees a variety of narrations whose true ob j ect and meaning

were gradually forgotten or lost i n contradictions and incongrui
,

ties And when these were abandoned and Philosophy resorted

.
,

to definitions and formulas its language was but a more compli

,

c a te d symbolism attempting in the dark to grapple with and pic

,

ture ideas impossible to be expressed For as with the visible .

symbol so with the word : to utter it to you does not in form you
,

o f the exac t meaning which it has to m e ; and thus reli g ion and
philosophy became to a great extent disputes as to the meaning
62
 TH E M A S TE R .

of words The most ab stract expression for D EI TY which lan

.
,

guage can supply i s but a s ig n o r symbol for an obj ect beyond our
'

comprehension and not more truth ful and adequate than the
,

images o f O SI R I S and V I SH N U or thei r names except as being less , ,

se n suou s an d e x plicit We avoid sensuousness only by resorting .

to simpl e negation We come at last to define Spirit by saying

.

that it i s n o t m atte r Spirit i s— spi rit

‘

. .

A single example o f the sym boli sm o f w or ds w ill indicate to you

o n e branch o f M asonic study We find in the English R ite thi s .

“
phra se : I will always h a i l ever conceal and never reveal and , ,

i n the Catechi sm these ,

“”
I h i l
’

Q. a .

I c o n c e al ,

and ign orance mi sunderstanding the word h a i l has i nte rp o

, ,
“ ”
lated the phrase From whence do you h a il ? ,

” “
But the word i s really h ele from the Anglo Saxon verb Delan ,
-
,

h e la n to c ove r h i de o r c o n c e a l
, ,
And thi s word is rendered by
,
.

“
the Latin verb teg e r e to cove r or r o of ove r That ye fro me no
, .

” ” “
t h yng e woll hele says Gower They h ele fro me no p r i u yte
,
.
,

”
says the R omaunt o f the R ose To h e al a house i s a common .
,

phrase in Sussex ; and in the west o f England he that covers a ,

”
house with slates i s called a H e a le r Where fore to h e al mean s .
,
“

“
t h e same thing as to ti le itsel f symb o lic as meani ng pri ,
—
, ,

marily to c over a house with ti les and means to c ove r h i de or

,
—
, , ,

c on c e al Thu s langu age too i s symbolism and words are as much

.
,

misunderstood and mi sused as more material symbols are .

Symbolism tended continually to become more complicated ; and

all the powers o f Heaven were reproduced on earth until a web o f ,

fiction and allegory was woven partly by art and partly by the ,

ign orance o f error which the wit o f man with his limited mean s
, ,

o f explanation will never unravel ,

Even the Hebrew Theism b e .

came involved in symbolism and image worship borrowed prob -

,

ably from an older creed and remote regions o f Asia the wor ,
—

ship of the Great Semitic N ature God A L or ELS and its symbol -

ical representations o f J E H OVA H Himsel f were not even confined

t o p oe tical or illustrative language The priests were mo no th e .

i st s : the people idolaters .

There are dangers inseparable from symboli sm which a ff ord ,

an impressive lesson in regard to the similar ri sks attendant on

th e u se o f language The imaginat i on called in to assist the rea
.
,
64 M ORA LS A N D DOG M A .

so n, us u rps i ts
pl ace o r leaves i ts al ly hel pl es sly ent a ngle d in i t s
web Na m es which sta nd fo r thi ngs are co n founded w i th the m ;
.

the means ar e mi st aken for the e nd ; the instrument o f i nterp reta

ti on for the o bj ect ; an d th u s symbo ls come to u su rp an i ndep en d

e nt c harac ter as truths and per sons Though per ha ps a nec es sa ry .

p h they were a d ang e r o u s o ne by which to approa ch th e Deity ;

a t
,

“
in which many says P LUTARC H mis taking the si gn for th e th ing
, ,

sign ifi e d fell into a r i dic ulous supe r s tition

, whi le o thers in avoid ,

i ng one extrem e p lu nged i nto the no le ss hi de o u s gul f o f i r rel igio n

,

It i s through the Mysteries C I C ERO says t ha t we have l ea rned

, ,
”
the first principles o f li fe ; wherefore the term ini t i a ti on i s us ed “

w ith good reason ; and they not only teach us to li ve m ore happ ily
a n d agreeably bu t they so fte n the pai ns o f death by th e hop e o f a
,

better li fe herea ft er .

The Myster ies we re a Sacr ed Drama e x h ibit i ng some l egend ,

si gni fica n t o f nature s c han g es of the vis i b le Univer se in w h ich

’
,

the Divi n ity 1 8 r e vealed and whos e impo rt was i n m any r espects
,

as ope n to the Pagan as to the Chri s tian N ature i s th e gr e at .

Teac he r o f man ; fo r i t i s the R evelation o f Go d It neither dog

,
.

mati ze s nor attempts to tyrannize by com pelling to a parti cula r

’

creed or spec i al interpretat ion It pres en ts its sym bols to u s and

.
,

a dd s nothi ng by way o f expl an a ti o n It is the tex t without t he .

c o mm en t a ry ; a n d as w e well know it i s c hie fly the co m

,
m en tary ,

a nd g l oss that lead to e rro r and he re s y and p ers ecution The .

earliest instruc tors of mankind n ot on ly a dopte d t h e l e s sons o f

N at ur e but as far a s p o s s i bl e ad he red to he r meth o d o f i m p ar ti ng
,

t he m In the Myste ri e s be yond the cur ren t tradition s or s acre d

.
,

a nd en igm a ti c recit als o f the T em ples few ex pl a nations w e re ,

gi ven to the s p ect ators w ho were left as i n the scho ol o f na tu re

, , ,

t o m ake infere nces for the ni s elv e s N 0 othe r method could ha ve .

s ui t ed eve ry deg re e o f cu lbi va ti on and c ap ac i ty To e mplo y na .

tu re s universal s ymbol ism i nste ad o f the te ch nic a lities o f lan

’

gu ag e rewar ds the hum b le st i nqui r er a nd di scloses its secr e ts t o

, ,

ever y o n e in pro p ortion to hi s prepar ato ry tra ini ng and his po we r

to c ompr e hend them I f th eir p hilo s op hi cal mean ing w as abo ve
.

the comprehension o f s ome their moral and po liti ca l mea ni ng s

,

a re w i thi n the re ach o f all .

The se my stic s ho ws and per for mances we r e not the read ing o f
a l ec ture b u t the open i ng o f a pr obl e m
,
R equi r i ng re s ear ch t hey .
, ,

w ere calculated to arouse the dormant intellect The y im p lied no .

66 M OR A L S AND D G MA O .

falsehood and deceit Under a Despotism men are f alse treacher

°
.
, ,

ous and deceitful through fear like slaves dreadi ng the lash
, ,
.

Under a Democracy they are so as a means o f attaining popularity

and o ffice and because o f the greed for wealth Experience wil l
,
.

pro bably prove that these odious and detestable vices will grow “

most rankly and spread most rapidly in a R epublic When o ffice .

and wealt h become the gods o f a people and the most unwor th y ,

and unfit most aspire to the former and fraud becomes the high ,

way to the latter the land will re ek with fal sehood and sweat lies
,

and chicane When the o ffices are open to all merit an d stern i n
.
,

t e g r i ty and the dignity o f unsullied honor will attain them only

rarely and by accident To be able to serve the country well will

.
,

ce ase to be a reason why t h e great and wise and learned should be

selected to render service O ther qualification s less honorable .
, ,

will be more available To adapt one s opinions to the popul ar

.
’

humor ; to de fend apologize for and j usti fy the popular follies ; to

, ,

advocate the expedient and the plausible ; to caress caj ol e and fl at , ,

ter the elector ; to beg like a spaniel for hi s vote even i f he be a ,

ne gro three removes from barbarism ; to pro fess friendship for a

competitor and stab him by innuendo ; to set on foot that which at
third hand shall become a lie being cousin german to i t when u t ,
-

t e r e d and yet capable o f being explained away

, w h o i s there that —
,

has not seen these low arts and base appliances put into practice ,

and becoming general until success cannot be surely had by any

,

more honorable means the result being a State ruled and ruined
—

by ignor ant and shall o w mediocrity pert sel f conceit the green ,
-
,

ness of unripe intellect vain o f a school boy s smattering o f

-
,
’

kno wledge .

The faithless and the false in public and in political li fe will be ,

faithless and false in priva te The j ockey in politics like the .

,

j ockey on the race course i s rotten from skin to core Every

-
,
.

where he will see first to hi s own interests and whoso leans o n ,

him will be pierced with a broken reed Hi s ambition is ignoble .

,

like himsel f and therefore he will seek to attain o ffice by ignobl e

“

means as he will seek to attain any other coveted obj ect land
,
—
, ,

money or reputation
, .

At lg ngth o ffice and honor a re divorced The place that the

, .

small and shallow the knave o r the trickster is deemed competent

, ,

and fit to fill ceases to be worthy the amb ition o f the great and
,

capable ; o r i f not these shrink from a contest the weapons to be

, ,

used wherein are unfit for a gentleman to h andle Then the habit s
'

.
 TH E M AS TER . 67

of unprincipled advocates in law courts are natural ized in Senates ,

and petti foggers wrangle there when the fate o f the nation and ,

the lives o f million s are at stake States are even be g otten by vil .

la i ny and brought forth by fraud and rascalities are j u st i fie d b y

'

legi slators claiming to be honorable Then contested elections are .

decided by perj ured votes or party considerations ; and all the

practices o f the worst times of corruption are revived and e x ag
gerated in R epublics .

It i s strange that reve r ence for truth that manl iness and gen ,

uiu c loyalty and scorn o f littleness and un fair advantage and

, ,

genuine faith and godliness a n d large heartedness should diminish -

,

among st atesmen and people as civ i li zation advances and freedom , ,

becomes more general and universal su ff rage implies universal ,

worth and fitness ! In the age o f Elizabeth w ithout universal ,

su ff rage or Societies for the Di ff usion o f Use ful K nowledge or

, ,

popular lecturers or Lycaea the statesman the merchant the

, , , ,

burgher th e sailor were all al ike heroic fearing God onl y a n d

, , , , .

man not at all Let but a hundred or two years elapse and i n a
.
,

Monarchy or R epublic o f the same race nothing i s less heroic than ,

the merchant the shrewd speculator the o ffic e seeker fearing

, ,
-
,

man only and God not at all R eve rence for greatness dies out
,
.
,

and i s succeeded by ba se envy o f greatness Every man i s in the .

way o f many either in the path to popularity or wealth There

,
.

i s a general feeling o f sati s faction when a g reat statesman i s dis

placed or a general who has been for hi s brie f ho ur the popular
, ,

idol i s un fortunate and sinks from his hi g h estate It becomes a

,
.

mi sfortune i f not a crime to be above the popular level

, ,
.

We should naturally suppo se that a nation in distress would

take counsel with the wi sest o f its sons But on the contrary .
, ,

great men seem never so scarce as when they are most n eeded and ,

small men never so bold to insist on in festin g pl a ce as when ,

mediocrity and incapable pretence and S ophomoric greenness and ,

showy a nd sprightly incomp etency are most dangerous When .

France was in the extremity o f revolutionary agony she was gov ,

erned by an assembly o f provincial petti fogger s and R obespierre , ,

Marat and Co u th o n ruled in the place o f M irabeau V e rg n ia u d

, , ,

and Carnot England w a s governed by the R ump Parliament

.
,

a fter she had beheaded her king Cromwell extinguished one .

body and N apoleon the other

,
.

Frau d f al seh oo d trick ery and d ec e i t i n na tional a ff airs are th e

, , ,
68 M ORA LS AND D G MA O .

sign s o f decadence i n S tates and precede convulsion s or pa raly si s .

To bully the we ak and crou c h to the st rong i s th e po li cy of na ,

tion s governed by small medi ocrity The tricks o f the canvass for .

o ffice are r e enacted i n Senates The Executive becomes t h e di s

-
.

pe nser o f patronage chiefly to the most unw orthy ; an d men are ,

bribed wi t h o ffi ces instead o f m oney to the greater ruin of the ,

Comm onwealth The Divine in human n a ture di sappears and i n

.
,

t e r e st greed and selfishness takes it place

, , That i s a sad and true .

allegory which represents the compa nions o f Ulysses changed by

the enchantments of Circe into swine .

t
a n
a:

Y e cannot said the Great Teacher serve G o d and M am

, ,
”
mon . When the thirst for wealth bec omes general it will -be ,

sought for as well di shdn e st ly as honestly ; by frauds and o ve r

re a c hi ng s by the knaveri es o f trade the heartlessness o f gree dy

, ,

spec ulation by gambling in stocks an d commodities that soon de i

-
,

moralizes a whole community Men will speculate upo n the n e ed s .

o f their neighbors and the distresses o f their c ount ry Bubbles .

t hat bursting impoveri sh multitu des will be blown up by cu n

, , ,

ning knavery with stupi d credulity as its assistants and i n stru

,

ment Huge bank ruptcies that startle a country like the earth
quakes a nd are more fatal fraudulent assign ments engul f m
.
,

,
ent o f, ,

the savings o f the poo r e xp ansions and collap ses o f the currency, ,

the crash o f banks the depreciation o f Go vernment securities

, ,
'

prey o n the savings o f sel f denial and trouble w ith t h e i r de p reda

'

-
,

tions the first nouri shment o f infancy and the la s t sands o f li fe ,

and fill with inmates the churchyards and lunati c asylums But .

the sharpe r and speculator thrives and fatt ens I f hi s country i s .

fighting by a levy en masse for her very existence he aids her by ,

d epreciating her paper so that he may accumulate fabulous ,

amounts with little outlay I f his neighbor i s distressed he buys .

,

hi s property for a song I f he admini sters upon an estate it turns .

,

out insolvent and the orphans are p aupers I f hi s bank explodes

,
.
,

he is found to have taken care o f himsel f in time Society Wo r .

ships its paper and credit kings as the old Hind as and Egyptian s
- -
,

worshipped their worthless idol s and o ften the most o bsequiously ,

when i n actual solid wealth they are the veriest paupers N o .

wonder men think there ought to be another world in which the ,

i n j ustices o f this may be atoned for when they see the friends of ,

ru in e d f amili e s b eggi ng the w ea l thy sh arp ers to g iv e ai ms to p re

 TH E M As m . 69

ve nt th e or pha ned vi c tim s fro m t rvin g until th e y m ay

s a , find
w a ys o f su pp or ti ng themsel ves .

Sta te s are chie fly avaric i o u s of c ommerce a nd o f te r ritory The .

la tt er lead s to the violati on o f tr eaties encroach ments up on fe eb le ,

nei ghb or s a nd ra p ac i ty to w ard thei r wa r d s whose land s are cov

,

e t ed R epublic s a r e i n th i s a s ra pacio u s and unp ri n ci p led as

.
, ,

D e spot s never learni ng fro m h i stor y that in or dinat e expans io n by

,

rapine and f r aud has i ts in e vi ta ble c ons equ enc es i n d i smembe r

m en t or su bj ugati o n Wh en a R ep u bl ic b egi ns to plun der i t s
.

ne ighb o rs the w or d s o f do om a re alr eady w rit ten o n i t s wall s

, .

There i s a ju dgm en t al ready prono un c ed o f G o d upon whateve r i s

u n righteou s in t h e c ond uct o f nat i onal a ff a i rs When c i vil w a r .

te ar s the V ita ls o f a R e p ublic let it l o ok back and see i f it has not

,

been gu i lty o f inj u st ices ; a nd i f it ha s l et it humbl e i tsel f in th e ,

dus t !
Wh en a natio n becom es p os ses sed w i th a sp irit o f c omme rci a l
g r eed b,e yond tho s e j u st an d fa i r l i mits set by a due re g ard t o a
moderate and reasonable degree o f general and i ndivid ual pr o s p er
i ty i t i s a nati on pos se ssed by th e devi l o f commerci a l a va ri ce a
,.
,

p a ssion as ign oble and d e mo r ali z i n g as avar i c e i n th e i ndiv i dua l ;

a n d as th i s sordid passi on i s baser a nd mo r e u n scrupulous tha n

ambiti o n so it i s mor e h ate fu l and at l a s t mak es the in fect ed na

, ,

tio n to be regar ded as the enemy o f the huma n race To g r a sp at .

the li o n s share o f co m merce has always at last pro ven the ru i n of

’
,

Stat e s because it in variably l ea ds to inj ustices that mak e a St ate

,

de tes table ; to a sel fis hn e s s and crooked poli c y tha t forb id ot h er

na ti ons to be the friends o f a Stat e that cares only for itse lf ,

Commercial ava rice in Ind i a was the parent o f m o re a troc ities

and greater rapacity and cost mo r e hu m an l ive s than the nobl e r
, ,

ambition for extended empire o f Cons ula r R ome Th e n at i on .

t hat grasps at the commerce o f the world c ann ot but be c am e

selfish calculating dead to the noblest impulses and sy mp a th ies
, ,

which ought to actuate State d It wi ll submit to in su lts that . .

wound its honor rather than en danger its com mercial interests by
,

war ; while to subse rve those int eres ts i t will wa ge un j ust war
, , ,

o n fal se oi fri volous prete x t s i t s free people cheerf ully allyi ng

,

themselves with desp o ts to cru sh a commerci al riv al that h a s

da red to exile its king s and elect its o w n ruler .

Th us the c old c alc u l at ion s o f a so r did s el f interes t i n natio ns -

,
 M ORA L S AND D G MA O .

c o mmercially avaricious always at last di splace the sentiments and,

lo fty impulses o f Honor and Generosity by which they rose to

greatnes s ; which made Elizabeth and Cromwell alike the pro
te c to r s o f Protestants beyond the four seas o f England again s t ,

crowned Tyranny and mitred Persecution ; and i f they had ,

lasted would have forbidden alliances with Czars and Autocrat s

,

and Bourbons to r e enthro ne the Tyrannies o f I ncapacit y and

-
,

arm the Inquisition anew with its instruments o f torture The .

soul o f the avaricious nation p e tr ifie s like the soul o f the individ ,

ual who makes gold hi s god The Despot will occasionally act .

upon n o ble and generous impul ses and help the weak against the ,

strong the right against the wrong But commerc ial avar i ce i s
, .

essentially egotistic grasping faithless overreaching crafty cold

, , , , , ,

u ngenerous selfish and calcul ating controlled by considerations

, , ,

o f sel f interest alone

-
Heartless and merciless it has no senti
.
,

ments o f pity sympathy or honor to make it pause in its remorse

, , ,

less c a r e e r ; an d it crushes down all that i s o f impediment in its

,

way a s its k e els o f commerce crush under the m the murmuring

,
e

and unheeded waves .

A w a r for a great pri ncipl e ennobles a nation

'
A war for com .

m e r c i al supremacy upon some shallow pretext i s despicable and

, , ,

m ore than aught el se demonstrates to what i m measurable depths

o f baseness men and nations can descend Co zn hi e r c i al greed val .

ues the lives o f men no more than it values the li ves o f ants The .

slave trade i s as acceptable to a people enthralled by that greed a s

-
,

the trade in ivory or spices i f the profits are as large It will by ,

.

and by endeavor to compound with God and quiet its own con
-

science by compelling those t o whom i t sold the slaves it bought

,

o r stole to set them free and slaughtering them by hecatombs i f

, ,
.

they re fuse to obey the edicts o f its philanthropy .

Justice in no w ise consists in meting out to another that e x act

m easure o f reward or puni shment which we think and decree hi s
merit or what we call his crime which is more o ften m erely his
, ,
‘

error deserves The j ustice o f the father i s not incompatible

, .

with forgiveness by him of the errors and o ffences o f hi s child .

The Infinite Justice o f God does not consist in m eting out exact ,

measures of punishment for human frailties and sins We are too .

apt to erect our own l ittle and narrow n otions o f what i s right and
j ust into the law o f j ustice and to insi st that God shall adopt ,

that as Hi s law ; to measure o ff something w i th o u r own little ‘

 T
TH E M A S ER . 71

t ape-line ,and ca ll it God s love o f j ustice Continually we seek to

’
.

ennoble o u r o w n ignoble love o f revenge and retaliation by mi s ,

naming it j ustice .

N or does j ustice consist i n strictly governing o u r conduct to

ward other men by the rigid rul es o f legal right I f there were a .

community anywhere i n which all stood upon the strictness o f thi s

,

rul e there should be written over its gates as a warning to the

, ,

un fortunates desiring admi ssion to that i nhospitable realm the ,

words which D A N T E says are written over the great gate o f Hell
“ ”
LET T H O SE W H O E N T E R H E RE LEA vE H O P E B E H I N D ! It i s not
j ust to pay the laborer in fiel d or factory o r work shop his current
wages and no more the lowest market value o f hi s labor for so
,
-
,

long only as we need that labor and he i s able to work ; for when
sickness o r old age overtake s him that i s to leave him and his
,

family to starve ; and God will curse w ith ca lamity the people in
which the chi ldren of the laborer out o f work e at th e boiled grass '

o f the field and mothers strangl e their children that they may buy
, ,

food for themselves with the charitable pittance given for buri al
e x penses The rules o f what i s ordinarily termed J u s ti ce may
.
“
,

be punctiliou sly observed among the fallen spi rits that are th e
a ri stocracy o f Hell .

j ustice divorced
,
from sympathy i s selfish indi ff erence
,
n o t i n ,

the least more laudable than mi santhropic isolation There i s .

sympathy even among the hair like oscil latorias a tribe o f simple
-
,

plants armies o f which may be di scovered with the aid of the

, ,

microscope in the tiniest bit o f scum from a stagnant pool For

,
.

these will place themselves a s i f it were by agreement in separate

, ,

co mpanies on the side of a ves sel containing them and seem

, ,

marching upward in rows ; and when a swarm grows weary o f its

situation and has a mind to change its quarters each army holds
, ,

o n its way without con fusion o r intermixture proceeding with ,

great regularity and order as i f under the di rection s o f wi se lead

,

ers The ants and bees give each other mutual a ssistance beyond
.
,

w hat i s required by that which human creatures are apt to regard

as the strict law o f j ustice .

Surely we need but reflect a little to be convinced that the i ndi

,

vidual man is but a fraction o f the uni t o f society and that he i s ,

indissolubly connected with the rest o f hi s race N ot o nly the .

a ctions but the will and thought s o f other men make o r mar h i s
,
72 M ORA L S O
A ND D G M A .

fo r tunes contr ol his destinies are unt o h i m l i f e o r death dish ono r

'

, , ,

o r honor . The epidemics physical and moral contagiou s and i n

, ,

f e cti o u s publi c Opinion popular delusions enthusiasms and th e

, , , ,

other great electric phenomena and currents moral and i ntellec ,

tu al prove the universal sympathy The vote o f a single and ob

, .

scure man the utterance o f sel f-will ignorance conceit o r spite

, , , , ,

deciding an election and placing Folly o r Incapacity o r Baseness i n

a Senate involves the country in war sweeps away our fortune s
, , ,

s l aughter s o u r sons renders the labors o f a li fe unavailing and

'

, ,

p ushes on helpless with all o u r intellect to resist into the grave

, , ,
.

These considerations ought to teach u s that j ustice t o others

a nd to ourselves 1 3 the same ; that we cannot define o u r duties by

mathematical lines r uled by the square but must fill with them ,

t h e great circl e traced by the compasses ; that the circle o f h u

manity i s the limit and we are but the point in its centre th e
, ,

drops in the gr eat Atlantic the atom o r particle bound by a mys

, ,

t e r i ou s law o f attraction whi c h we term sympathy to every othe r

a tom in the m as s ; that the physical and moral wel fare o f o thers

c annot be indi ff erent to u s ; that we have a direct and immediate

in terest i n the publi c morality and popular intelligence in the

-
,

well being and physical comfort o f the people at larg e The igno
-
.

r ance o f the people their pauperi sm and destitution and c onse

, ,

q u ent degradation their

,
brutalization and demoralization are all ,

diseases ; and w e cannot rise high enough above the peopl e no r ,

shut ourselves up from the m enough to escape the miasmati c co n ,

t agi on and the great magn etic currents .

J ustice i s peculiarly indispensable to nations The unjust Stat e .

i s doomed o f God to calamity and ru in This is the teaching o f .

“
th e Etern al Wisdom and o f history R ighteousness exaltet h a
.

” “
nation ; but wrong i s a reproach to nations The Throne i s .

e stablished by R ighteousness Let the lips o f the R uler pronounc e

.

t h e sentence that i s Divine ; and hi s mouth do no wron g in j udg

”
ment ! The nation that adds province to prov i nce by fraud and
violence that encroaches o n the weak and plunder s its w ards and
, ,

v iolates its treaties and the obligation o f its contracts and for t h e ,

law o f honor and fair dealing substitute s the exigencies o f greed

-

and the base precepts o f policy and craft and the ign oble tenets
o f expediency i s predestined to destruction ; for here as with t h e
, ,

i ndividual the consequences of w rong are inevitable and eternal

, .

A sentence is writte n against all that i s u nj u st w ri tt en by God ,

 4 M ORA L S AND D G MA O .

e mp ty fraudulent titles The Empi re founded by a successful

,
a nd .

soldier claims its ancient or natural boundaries and makes n ece s

, ,

s i ty and its sa fet the plea for open robbery The reat Merchant
y g .

N ation gaining foothold in the O rient finds a continual necess ity

, ,

for extending its dominion by arms and subj u g ates India The ,
.

great R oyalties and Despotisms without a plea partition among , ,

themselves a K ingdom di smember Poland and prepare to wrangle

, ,

over the dominions o f the Crescent To maintain the balance o f .

power i s a plea for the obliteration o f States Carthage Genoa .

, ,

and Venice commercial Cities only must acquire territory by

, ,

force or fraud and become States Alexander marches to the

,
.

Indus ; Tamerlane seeks universal empi re ; the Saracens conquer

Spain and threaten Vienna .

The thirst for power i s never sa ti sfied It 1 5 m sat i able N either . .

men nor nations ever have power enough When R ome was th e .

mi stress o f the worl d the Emperors cau sed themselves to be wor

,

s hipped as gods The Church o i R ome claimed despotism over

.

the soul and over the whole li fe from the cradle to the grave I t
,
.

gave and sold absolutions for past and future sins It claimed to .

be in fallible in matters o f faith It decimated Europe to purge i t.

o f heretics It decimated Americ a to convert the Mexicans and

.

Peruvians It gave and took away thrones ; and b y e x commu ni

.

cation and interdict closed the gates o f Paradi se against N ations .

Spain haughty with its dominion over the Indies endeavored to

, ,

crush out Protestanti sm in the N etherlands while Ph ilip the ,

Second married the Queen o f England and the pai r sought to win ,

that kingdom back to its allegiance to the Papal throne After .

”
ward Spain attempted to conquer it with her invincible Ar
mada N apoleon set his relatives and captains on thrones and
.
,

parcelled among them hal f o f Europe The Czar rules over an .

empire more gigantic than R ome The history o f all i s or will be .

the same acquisition di smemberment ruin There i s a j udg

,
—
, ,
.

ment o f God against all that i s un j ust .

To seek to su bj ugate the w i ll of others and take the s ou l cap

tive becau se it i s the exerci se of the highest power seems to be the
, ,

highe st ob j ect o f human ambition It i s at the bottom o f all pros .

e lyti ng and prop agandi sm from that o f Mesmer to that o f the

,

Church o f Rome and the French R epublic That was the aposto .

late alike of Joshua and o f Mahomet Masonry alone preach es .

Toleration the right o f man to abide by his o w n faith the righ t

, ,
 TH E M A ST E R
. 75

of all S tates to govern themselves It rebukes alike the monarch

.

who seeks to ex tend his dominions by conq u est the Church

.

that claims the right to repress heresy by fire and steel and the ,

con federation o f States that insi st on maintaining a union by

force and restoring brotherhood by slaughter and sub j ugation .

It i s natural when we are w ronged to desire revenge ; and to

, ,

persuade ourselves that we desi re i t less for our o w n sati sfaction

than to prevent a repetition o f the w rong to which the doer would ,

be encouraged by immunity coupled with the profit o f the wrong .

To submit to be cheated i s to encourage the cheater to continue

and we are quite apt to regard ourselves as God s chosen i n st ru ’

ments to inflict H i s vengeance and for H im and in His stead to

,

di scourage wrong by making it f ru itless and its punishment sure .

R evenge has been said to be a kind o f wil d j ustice but it i s

always taken in anger and therefore i s unworthy o f a great soul
, ,

which ought not to su ffer its equanimity to be di sturbed by i n

gratitude or villainy The inj uries done u s by the base are as
.

much unworthy o f our angry notice as those done us by the insect s

and the beasts ; and when we cru sh the adder or slay the wol f or ,

hyena we should do it without being moved to anger and with n o

, ,

more feeling o f revenge than we have i n rooting up a noxious weed .

An d i f it be not in human nature not to take revenge by way o f

punishment let the Mason truly consider that in doing so h e is
,

God s agent and so let his revenge be measured by j ustice and

’
,

tempered by mercy The law o f God i s that the consequences o f

.
,

wrong and cruel ty and crime shall be their punishment ; and the
inj ured and the wronged and the indignant are as much Hi s i n stru
ments to en force that law as the diseases and public detestation
, ,

and the verdict o f history and the execration o f posterity are N o .

o ne will say that the Inqui sitor who has racked and burned the

innocent ; the Spaniard who hewed Indian in fants living into , ,

pieces with hi s sword and fed the mangled limbs to his blood
,

hounds ; the military tyrant who has s h ot men without trial the ,

knave who has robbed or betrayed his State the fraudulent b anker ,

o r bankrupt who has beggared orphans the public o fficer who has
,

violated his o a th th e j udge who has sold in j ustice the legislator

,
‘

who has enabled Incapacity to work the ruin o f the State ought ,

not to be punished Let them be so ; and let the in j ured or the

.

sympathizing be the instruments o f God s j ust vengeance ; but ’

alway s out of a higher feeling than mere personal reveng a

76 M ORA LS A N D DOG M A .

R emember that every moral ch ara cteri st ic o f man find s its p ro

to typ e among creatures o f lower int elligence ; that the cruel fo u l
n ess of the hyena the savage rapacity o f the wol f the merciles s
, ,

rage o f the tiger the cra fty treachery o f the panther are foun d
, ,

among mankind and ou ght to excite no other emotion whe n

, ,

found in the man than when found in the beast Why should the
, .

t rue man be angry with the geese that hiss the peacoc ks tha t ,

strut th e asses that bray and the apes that imitate and chatter
, , ,

al though they wear the hum an form ? Always also it remain s , ,

true that it i s more noble to forgive than to take revenge ; and

,

that in general we ought too much to despi se those who wron g

, ,

u s to feel the emotion o f anger o r to de sire revenge

, , .

At the sphere o f the S u n you are in the region o f L I G H T , .

The Hebrew word for g old Z A H A B also means Ligh t o f , , ,

which the Sun i s to the Earth the great source So in the great .
,

O riental allegory o f the Hebrews the R iver P I SON compasses th e ,

land o f G ol d o r L igh t ; and the R iver G I H ON the land o f Eth i opia

or D ar kness .

What light is we no more know than the ancients did Accord

,
.

i ng to the modern hypothesi s it i s n o t composed o f luminou s ,

p articles shot out from the sun with immense velocity ; but that
bo dy only impresses on the ether which fills all space a powerful
, ,

vi bratory movement that extends in the form o f luminous wave s , ,

beyond the most di stant planets supplying them with li g ht and ,

heat To the ancients it was an ou tfl ow i ng f ro m the Deity To

'

. .
,

u s as to them it i s the apt symbol o f truth and knowledge T 0 u s

, ,
.
,

also the upward j ourney o f the soul throug h the Spheres i s sym
,

bo li ca l ; but we are as little in formed a s they whence the soul

comes where it has its origin and whither it goes a fter death Th ey
, ,
.

en deavored to have s ome b elief and faith s ome creed upon those , ,

points At the present day men are satisfi e d to think nothing in

.
,

regard to all that and only to believe that the soul i s a s o me thi ng
,

separate from the body and ou t living it but whether existing b e -

,

fore i t neither to inquire nor care N o one asks whether it ema

, .

nates from the Deity or i s created out o f nothing or is generated

, ,

like the body and the i ssue o f the soul s o f the father and the
'

mother Let u s not smile therefore at the ideas o f the ancients

.
, , ,

until we have a better belie f ; but accept their symbo l s as meaning

that the soul i s of a Divine nature originating in a sphere nearer ,

the Deity and returning to that when freed from the enthrallment
,
 TH E M AST ER . 77

of the body ; and that i t can onl y retu rn th ere wh en pur ified O f
all the sor didnes s and sin which have as it were become p art of , ,

it s subst an ce by its connection wi th the body

, .

It i s not strange that thousan ds O f years ago men worshipped , ,

th e Sun and that to-day that worship continues among th e Par

,

sees O riginally they looked beyond the o rb tO the invisible G od

.
°

O f whom the Sun s light seemingly identical wit h generation and

’

li fe was the mani festation and o u tflow i ng Long before th e

, .

Chald aean shepherds watched it on thei r plains it came up regu ,

la rly as it now does i n the morn ing l ike a god and again sank
, , , , ,

l ike a king retiring i n th e w est to return again in due time in the

, ,

same array O f maj esty We worship Immutability It wa s that

,
. .

stead fast immutable character O f th e Sun that the men o f Ba alb ec

,

worshipped Hi s light giving and li fe giving po wers were second

.
- -

a ry attributes The one grand idea that compelled worship w as

.

th e characteri sti c O f G O d which they saw reflected i n his light ,

and fancied they saw in its original ity th e changelessness O f Deity .

He had seen thrones crumble earthquakes shake the worl d and ,

hurl down mountains B eyond O lympu s beyond the Pillars O f .

,

Hercules he had gone daily to hi s abode and had come daily again
, ,

in the morning to behold the temples they built to hi s worship .

They personified him a s B RA H M A A M U N O SI R I S BEL ADON I S , , , , ,

MA LK A RTH M I T H R A S and A P O LL O ; and the nation s that did so

, ,

grew Old and died Moss grew o n the capital s O f the great co l
.

um u s O f hi s temples and he shone on the moss Grain by grain

,
.

the du st O f hi s temples crumbled and fell and was born e O ff on ,

the wind and still he shone on crumbl ing column and architrave
,
.

'
The roo f fell cra shing on the pavement and h e shone in on the ,

Holy O f Holies with unchanging rays It was not strange tha t .

men worshipped the Sun .

There i s a water plant o n whose broad leaves the drops O f

-
,

water roll about without uniti ng like drop s O f mercury 8 0 argu ,

.

ments on points O f faith i n politics or religion roll over th e sur , ,

face O f the mind An argument that convinces one mind has n o

.

e ff ect on another Few intellects or soul s that are the negations O f

.
,

intellect have any logical power o r capacity There i s a singular

,
.

obliquity in the human mind that makes the false logic m ore e f
f ective than the true with nine ten ths O f those w h o are regarded as -

men o f intellect Even among the j udges not one in ten can argue
.
,

-
logica lly Each mind sees the t ruth dis to rted through its o w n
.
,
78 M O RAL S A ND D G MA O .

me diu m Tru th to most men i s like matter in the Spheroid al

.
, ,

sta te Like a drop O f c o ld water on the surface O f a red ho t me tal

.
-

plate i f d a nces trembles and spins and never comes into contact
, , , ,

with it ; and the mind may be plunged into truth as the hand ,

m O 1 st e ne d with sulphurous acid may into melted metal and be n ot ,

even warmed by th e i mme r si o n

'

>< 1

The word K h ai r nm or K lznr i l m i s a compound one G e sen iu s

‘

rend ers K h zzr nm by the word n o ble or fr e e b or n : K h i i r meaning

‘
‘

It also mean s the opening o f a window the socket

“

w h i t e n o ble,
.
,

O f the eye K hr i al so means w h i te or an ope n i ng ; and K h r is the

.
, ,

o r b o f the Sun i n J o b viii 1 3 and x 7 K r i s h n a i s the Hindu

, . . .

Sun God K h u r the Parsi word is the literal name O f the Sun
-
.
, ,
.

From K u r or K h n r the Sun comes K hora a name O f Lower , , ,

Egypt The Sun B ryant says i n hi s M ythology was called K nr

.
, ,

and Plutarch says that the Persi an s called the Sun K nr os K a r i os .

,

L or d in Greek like A don ai L o r d in Ph oenician and Hebrew

, , , , ,

was a pplied to the Sun Many places were sacred to the Sun and .
,

called K a r a K nr i a K n r opolis K u r e n e K nr es ch a ta K nr es ta and

, , , , , ,

Cor u s i a in Scythia .

The Egyptian Deity called by th e Greeks H or u s was e H r —R

a ,
.

o r H ar o er i s H o r or H or the Sun
-
H a r i i s a Hindu name O f t h e
, , .

Sun A r i a] A r es A r A r y a ma n A r e i m on i os the A R meaning

.
-
,
-
, , , ,

Fi r e o r Flame are O f the same kindred , H er m es or H ar m es -

.
,

( A r a m R e m u s, H a r a m H ar a me i as ) was Ka dmo s the D ivin e

, , , ,

Ligh t o r Wi sdom M ar ku r i says Movers i s M a r the Sun

-
.
, , ,
.

In the Hebrew “ A OOR i s L igh t Fi r e or the S u n , , , .

Cyr u s said Ctesias was SO named from K n r os the Sun K u r i s

, , , . ,

H e sych i u s says was Adonis Apollo the Sun god was called
, .
,
-
,

K nr r a i os from K nr r a a ci ty in Phocis
,
The people O f K nr ene , .
,

originally Ethiopians or Cu th i te s worshipped the Sun under the ,

ti tle O f - A ch o or and A ch or
’

We kno w through a preci se testimony in the ancient annal s O f

,

Tsfzr that the principal festivity O f M a l k a r th the incarnation O f

,
-
,

the Sun at the Winter Sol stice held at Ts ur was called hi s r e , ,

bi r th o r hi s a w a ke n i ng and that it was celebrated by means O f a ,

pyre on which the god was supposed to rega in throu g h the aid O f
, ,

fire a new li fe This fe stival was celebrated in th e month P e r i ti ns

, .

( B a r i th ) the second day O f

, which correspo n ded to the 2 5t h O f
December K H UR -U M K ing of Tyre M o ve r s says first perform ed
.
, , ,
 T HE MAS T ER . 79

t hi sceremony These facts we learn from J oseph u s S ervi u s on

.
,

the i Ene id and the D i onys ia cs O f N onn ns and through a co nci

, .

dence that cannot be fortuito us the same day was at RO 1 e the ,

Di es N a ta li s S olis I nvi c ti the festal day O f the invincible S un

'

.
,

Under thi s title H ERCULE S HA R a cles was worshipped at Tsfl r

, ,
-
, .

Thus while the temple was being erected the death and r e su r rec
, ,

tion O f a Sun God was annually represented at T s ur by Solomon s

-
,
’

ally at the winter sol stice by the pyre Of MA L KA RT H the Tsfi ri an

, ,
-
,

H a r a cle s .

A RO ERI S or H
the elder HOR U S i s from the same Old
A R-o er i s, ,

r oot that i n the Hebrew has the form A zi r or with the definit e
’

, ,

articl e prefixed H a nr Light o r th e Light splendor flame the Sun

, , , , , ,

and hi s rays The hieroglyphic O f the younger HOR U S was the

.

point i n a circle ; o f the Elder a pair o f eyes ; and the festival Of ,

the thirtieth day O f the month Epiph i when the sun and moon ,

w ere supposed to be in the same right line with the earth w a s ,

”
Th e bir th day of th e eyes of H or u s
“
c alled -
.

In a papyru s publi shed by Champollion thi s god i s styled H ar ,

o eri ,Lord o f the Solar Spi rits the b e ne fic ent eye O f the Sun ,
.
"

”
Plutarch call s him H ar pocr a tes but there i s no trace O f th e “
-
,

latter part O f the name in the hieroglyphic le g ends He i s the son .

o f O SI R I S and 1 3 1 3 ; and i s represented sittin g o n a throne sup

ported by li ons ; the same word in Egyptian meaning Li on and , ,

S u n SO Solomon made a great throne o f ivory plated with gold

.
, ,

w ith si x steps at each arm O f which was a l ion and o ne o n each

, ,

si de to each step m aki ng seven o n e ach side ,

.

”
Again the H ebrew word an, K h i means li vi ng and am
, ,
“
,
”
r dm w as o r s h all be r ai s ed o r li fte d u p The latter i s the same
"
.
, , ,

r a m for S ria
m m m m h n m whence A
’

oa b
y
a s D“ D fi h
'
r a r o
‘ a r , , , , ,
,
K h ai r nm there f ore woul d mean w as
“
o r A r a moea H i gh land ,
-
.
, ,
”
r ai s e d u p t o life or li vi ng ,
.

” “
SO i n Arabic hr m an unused root meant w as high
, , ,
ma de , , ,

t
”
x l
“
t d ” and H i m mean s an o x t h e symbol O f the Sun
g r e a ,e a e r , ,

i n Taurus at the Vernal Equino x, .

K H U R U M there fore improperly called Hi r a m i s K H U R O M t h e

, , ,
-
,

same as H e r r d H er me s and H er a cles the H er a cles Tyr i ns

“
- - -
, , ,

”
I nvi cta s the personification O f Light and the S on the Mediator
, , ,

R edeemer and Saviour From the E gy ptian word Ra came the

,
.

Coptic O fi r o and the Hebrew A nr Light Ha r oer i is H or o r

, , .
‘

-
,

H a r ,
the chief o r m as te r H o r i s a l so h e at ; and h o r a seaso n or
. ,
80 MORALS A N D D G M A. O

ho u r ; hence in several A frican dialects a s name s o f th e Su n

an d , ,

A i r o A ye r o e er u i r o gh u r r ah and the like

, , , ,
The royal name , .

r endered P h a r a oh was P H R A that is P a i r a the Sun

'

-
, , , ,

The legend Of the contest between H ar r a and S e t o r S et nu bi

- -
,
-
,

the same as B a r or B al i s Older than that Of the stri fe betwee n

,

Osi r is and Typh on ; as O ld at least as the nineteenth dynasty

,
It ,
.

i s called i n th e B ook O f the Dead The day O f the battle betwee n

“
,

Horn s and Set The later myth connects itsel f with Ph oenici a
.

a nd Syria The body Of O SI R I S went ashore at G e bal o r Byblos

.
,

si x ty mile s above Ts ur You will not fail to notice that in t he

.

n ame O f each murdere r O f K h urum that o f th e Evil G o d B al i s ,

f ou nd .

0 t e t

H -
ar o eri was the go d O f T I M E a s well a s O f Li fe The Egyp t ian
, .

leg end wa s that th e King o f Byblos cu t dow n the tamari sk -tree

c ontaining th e body O f O sI RI s and made O f it a column for h is ,

p alace I
. sis employed in
,
the pal ace Obtained possession o f t h e ,

c olumn too k the body o u t O f it and carried i t away

,
Apuleiu s , .

“
describes her as a beauti ful female over whose divine neck h er ,

lo ng thick hair hung in grace ful ringlets and in the processio n

f emale attendants with ivory combs seemed to dress and orna
, ,

m ent the royal hair o f the goddess The palm tree an d the lamp .
-
,

in the shape O f a boat appeared i n the procession I f the symb ol

, .

w e a r e speaking O f i s no t a mer e moder n i nvention i t i s t o the se ,

th ing s i t a llud es .

The identity O f the legends i s also co nfirmed by this hie roglyph ic

p icture copied from
, an ancient Egyptian m onument which may ,

also e nlighten you as to t h e Li on s grip an d th e Ma ster s gav el

’ ’
.
 M ORA LS A N D D G M A. O

own, K H U R M means consecrated devoted ; in E thiopi c A, L a ,

.

It i s the name O f a city [ J os h x i x 38 ] and O f a man [ Ezr i i 32

, .
, . .
,

x 3 1 ; N e h ii i
. . .

h mm ,
K h i r ah means nobility a noble r ace
, ,
.

Buddha i s declared to c omprehend in hi s own person th e

es sence O f the Hindu T rimurti ; and h enCe the tri l iteral mono -

syllable O m o r A nm i s applied to him a s being essentially the

same as B rahma Vishnu S iva He i s the same as Hermes Thoth
- -
. , ,

Taut and Teu tate s O ne O f hi s names i s Heri maya o r Her

, .
-

maya which are evidently the same name as Hermes and K h i rm

,

o r Kh fi rm Heri in Sanscrit means L ord

.
, , .

A learned B rother places over the two symbolic pillars f ro m ,

right to left the two words 2 3 3 1 and zzv g ms and $ 3 I HU

,
9 ,
and BA L : followed by the hieroglyphic equivalent O f th e ,

Sun God Amun ra I s it an accidental coincidence

-
,
-
. that i n ,

the name O f each murderer are the two name s O f the Good and
Evil Deities O f the Hebrew s ; for Yn bel is but Yeh u B al or Yeh o
- -

B al ? and that the three final syllables O f the names a 0 u m mak e , , , ,

the sacred word O f the Hindoos meaning the Triun e ,

G o d Li fe giving Li fe preserving Li fe destroying : represented by

,
-
,
-
,
-

th e mystic character
Y
The genuine A ca ci a also i s the thorny tamarisk the same tre e
, , ,

which grew up around the body O f O siri s It was a sacred tre e .

among the Arab s who made O f it the idol A l Uzza which Mo

,
-
,

hammed destroyed It i s abundant as a bush in the Desert o f

.

”
Thur : and O f it the crown O f thorns was composed which w as ,

set on the forehead O f Jesus Of N azareth It i s a fit type O f i m .

mortality Ou account O f its tenacity o f l i fe ; for it has been known ,

when planted as a door post to take root agai n and shoot ou t

’
-
,

budding bough s over the threshold .

t
a a: a:

Every commonwealth must have its periods O f trial and transi

t ion especially i f it engages in war
, It i s certain at some time t o .

b e wholly governed by agitators appealing to all the baser ele

ments O f the popular nature ; by moneyed corporations ; by thos e
enriched by the depreciation O f government securities or paper ; by
small attorneys schemers money j Obb e r s speculators and adven
, ,
-
,

tu re s a n ignob le oligarchy enriched by the distresses Of the

r —
,

State and fattened on the mi series o f the people Then all the de
,
.

ce i t f u l vi sio ns Of e q u al ity and th e r i g ht s o f man e nd ; an d th e

 TH E M A ST ER . 83

wronged and plundered State can regain a real liberty only by

passing through great varieties O f untried being purified in its
“
,

transmigration by fire and blood .

In a R epublic it soon comes to pass that parties gather round

,

the negative and positive poles O f some opinion or notion and ,

that the intol erant spirit Of a triumphant maj ority will allow no
deviation from the standard Of orthodox ywhich it has set up for
itsel f Freedom O f opinion will be pro fessed and pretended to
.
,

but every one will e x erci se it at the peri l Of being bani shed fro m
political communion with those who hold the reins and prescribe
the pol icy to be pursued Slavi shness to party and Obsequiousness
.

to the popular whim s gO hand in hand Pol itical independence .

only occurs in a fossil state ; and men s opinions grow o u t O f th e ’

acts they have been constrained to do or sanction Flattery .

,

either O f individual or people corrupts both the receiver and the ,

giver ; and adulation i s n ot O f more service to the people than to

kings A Cw sa r securely seated in power cares less for it than a
.
, ,

free democracy ; nor will hi s appetite for it grow to exorbitance ,

as that O f a people will until it becomes insatiate The e ff ect

,
.

O f liberty to individual s i s that they may do what they please ;

,

to a people it i s to a great extent the same I f accessible to flat

, .

t e ry as this i s always interested and resorted to o n low and base

, ,

motives and for evil purposes either individual or people i s sure

, , ,

in doing what it pleases to do what in honor and con science

,

should have been le ft undone O ne ought not even to risk con .

gratulation s which may soon be turned into complaints ; and as

,

both individual s and peoples are prone to make a bad use O f

power to flatter them which i s a sure way to mislead them well
, , ,

deserves to be called a crime .

The first p rinciple in a R epublic ought to be that no man o r ,

set O f m e n is entitled to exclusive or separate emoluments o r p ri vi .

leges from th e community but i n consideration O f publ ic ser

,

vices ; which not being descendible neither ought the O ffices O f ,

”
magi strate le gi slature no r j udge to be hereditary It is a volume
, , , .

O f Truth and Wi sdo m a lesson for the study Of nations em

, ,

bodied i n a single sentence and expressed in langu age which ,

every man can understand I f a deluge O f despoti sm were .

to overthrow the world and destroy all institutions u nder which

,

freedom i s pr o tected so that they shoul d no longer be re

,

membered among men this se ntence preserved would be su ffi

, , ,
84 MORALS A N D DOGM A.
'

ci en t to r ek i n dle the fir e s O f l iberty and re vive th e race o f f ree

men .

But to pr es erve liberty another must be added : that a fre e

, ,

State does not con fer O ffice as a reward especially for questionable ,

services unless she seeks her own ruin ; but all o ffi cers are e m
,

p yl o e d by her in consideration,
solely O f their will and a bili t y t o

r ender service in the futu re ; and therefore that the best and m ost
”
c ompetent are always to be pre ferred .

Fo r i f there i s to be any other rule that O f hereditary success i o n

, ,

i s perhap s a s good as any By no other rule i s it possible to p re

.

serve the liberties O f the State B y no other to intrust the power o f .

making the laws to thos e only who have that keen instinct i ve sens e
O f inj ustice and w rong which enables them to detect baseness a nd
_

corruption in thei r most secret hiding places and that moral -

,

courage and generou s manliness and gallant independence tha t

make them fearless i n dragging out the perpetrators to the ligh t
O f day and calling down upon them the scorn and indignation o f
,

th e world The fl a tte r e r s O f the people are never such men O n

. .

the contr ary a time always comes to a R epublic wh en it i s not

, ,

con t ent l ike Tiberius with a single Se j anus but must have a
, , ,

host ; and when those most prominent i n the lead O f a ff airs a r e

men without reputation statesmanship ability or information, , , ,

the mere hacks O f party owing their places to trickery and w an t

,

Of qualification with none O f the qualities O f head or heart that

,

make great and wi se men and at the same time filled with al l , , ,

the narrow conceptions and bitter intolerance O f political bigot ry .

These die ; and the world i s none the wiser for what they hav e
said and done Their names sink in the bottomless pit O f Oblivion ;
.

but thei r acts O f folly o r knavery curse the body politic and at
last prove its ruin .

Politicians in a free State are generally hollow heartless and

, , , ,

selfish Their own aggrandisement i s the end O f their patriotism ;

.

and they always loo k with secret satis faction on the disappoint

ment or fall O f one whose loftier genius and superior talents over
shadow their O w n sel f importance or whose integrity and incor
-
,

r u p t i ble honor are in the way O f their selfish ends The influence .

o f the small aspi rants i s always against the great man H is .

accession to power may be almost for a li fetime O ne O f them .

s elves will be more easily displaced and each hopes to succeed ,

hi m ; and so it at len gt h comes to pass that men impuden tly

 THE M A STER . 85

asp i re to a nd a
c tually w in th e hi ghest stations w ho are unfit for ,

th e lowest clerkship s ; and incapacity and medio crity become the

surest passports to o ffice .

The consequence i s that those w ho feel themselves competent

,

and qualified to serve th e peo ple refuse w ith digu st to enter into ,

th e stru ggle for o ffice where th e wicked and j esuitical doctrin e

,

t hat all i s fair in politics i s an excu se for every species o f low

villainy and those who seek even the highest places o f the State
do not rely upon the power o f a magnanimous spirit o n the sym ,

p a t h i z in
g impul ses o f a great soul to stir and move the people to ,

generous noble and heroic resolves and to wise and manly action ;
, , ,

but like spaniel s erect on their hind legs with fore paw s o b se q u i
, ,
-

o u sly suppl iant fawn flatter and actu ally beg for votes
, ,
R ather
,
.

than descend to th is they stand contemptuously aloo f disdain

, ,

fully re fusing to cou rt the people and acting on the ma x im that , ,

“
mankind ha s no titl e to demand that we shall serve them i n
”
spite o f themselves .

It i s lamentable to see a country split int o faction s each fol ,

low ing thi s o r that great or brazen fronted leader with a blind -
,

unreasoning unquestioning hero worship ; it i s contemptible to

,
-

see it divided into parties whose sole end i s the spoil s o f victory
, ,

and their chie fs the l ow the base the venal and the small Such
, ,
.

a country i s in the last stages o f decay and near its end no matter , ,

how prosperous it may seem to be It w rangles over the volcano .

and the earthquake But it i s certain that no government can be

.

conducted by the men o f the people and for the people w ithout a , ,

rigid adherence to those principles which our reason commends

a s fixed and sound These must be the tests o f parties men and
.
, ,

measures O nce determined they must be inexorable in their

.
,

application and all must either come up to the standard or de

,

clare against it Men may betray : principles never can O pp re s

. . a

sion i s one invariabl e consequence of mi splaced confidence in

treacherou s man it i s never the result o f the working or appl ica

,

tion o f a sound j ust well tried principle Compromises which

, ,
-
.

bring fundamental principles into doubt in order to unite in o ne ,

party men o f antagonistic creeds a r e frauds and end i n ruin the , , ,

j ust and natural consequence o f fraud Whenever you have set .

t le d upon your theory and creed sanction no departure from it in ,

p ractice ,
on any ground o f expediency It i s the Master s word .
’
.
86 M ORA L S AN D D GMA O .

Y ield it up neither flattery nor force ! Let no de feat or per se

to
c u t i o n rob you o f it ! Believe that he who once blundered in
statesmanship will blunder again ; that such blunders are as fatal
a s crimes ; and that political near sightedness does not improve
by age There are always more i zmpostors than seers among pub
.

lic men more fal se prophets than true ones more prophets o f
, ,

Baal than o f Jehovah ; and Jerusalem i s always in danger from

the Assyrians .

Sallust said that a fter a State has been corrupted by lu x ury and
idleness i t may by its mere greatness bear up under the burden o f
,

its vices But even while he w rote R ome o f which he spoke had
.
, , ,

played out her masquerade of freedom O ther causes than luxury .

and sloth destroy R epublics I f small their larger neighbors ex

.
,

t i ngu i sh them by absorption I f o f great extent the cohesive

.
,

force i s too feeble to hold them together and they fall to pieces by ,

their own weight The paltry ambition o f small men disintegrates

.
,

them The want o f wisdom in their council s creates exasperating

.

issues Usurpation o f power plays -its part incapaci ty seconds

.
,

corruption the storm ri ses and the fragments o f the incoherent

, ,

raft strew the sandy shores reading to mankind another le sso n

,

for it to disregard .

The Forty seventh Proposition i s older than Pythagoras It i s

- .
‘

this : In every right angled tria ngle the sum o f the squares o f the
“
-
,
”
base and perpendicu lar i s e qual to the sq uare o f the hypo thenuse .
 TH E M A ST E R . 87

The square o f a number i s the product o f that number mul ti ,

plied by itsel f Thus 4 i s the square o f 2 and 9 o f 3

.
, , .

The first ten numbers are : 1 2 3 4 5 6 7 8 9 1 0 , , , , , , , , ,

thei r squares are 1 4 9 1 6 2 5 36 49 64 8 1 1 00 ; , , , , , , , , ,

and 3 5 7 19 , , ,

are the di fferences between each square and that which precede s
it ; giving u s the sacred numbers 3 5 7 and 9 , , , ,

O f these nu mbers the square o f 3 and 4 added together gi ve s

, , ,

th e square o f 5 ; and those o f 6 and 8 the square o f 1 0 ; and i f a ,

right angled triangle be formed the base measuring 3 or 6 parts

-
, ,

and the perpendicular 4 or 8 parts the hypothenuse will be 5 o r 1 0 ,

parts ; a n d i f a square i s erected on each side these s q uares being ,

subdivided into squares each side o f which i s one part in length ,

there will be as many o f these in the square erected on the h y

p o t h e n u se a s in the other t w o squares together .

N ow the E gyp tian s arranged their deities i n Tr i a ds— th e

FA T H E R or the Spirit or Active Principl e or G e ner a ti ve Power ;
th e MOT H E R o r Matter or the Pa ssive Principle o r the Co n cep
, , ,

t i ve Power ; and the SO N I s su e or P r o du c t the Universe proceed , , ,

ing from the two p rinciples These were O SI R I S I SI S and HOR U S .

, ,
.

In the same way P L A T O gives us Th ou gh t the Fa th er ; Primitive

,

M a tter the M o th er ; and K os m os the World the S on the Univers e , ,

animated by a soul Triads o f th e sam e kind are found i n the

.

K ab alah .

P LUT A R C H says in hi s book D e [ si de e t Os i r zde But the

'

, ,

better and diviner nature consists o f three that which e x ist s

—
,

within the Intellect only and Matter and that which proceed s , ,

from these which the Greeks call K os m os ; o f which three Plat o

, ,

’
i s wont to call the Intelligible the Idea Exemplar and Father ;
‘
, , ,

Matter the Mother the N urse and the place and receptacle o f
,
‘
, ,

generation ; and the issue o f these two the O ff spring and Gen
’
,
‘

“
esis,
’
the K O SM O S a word sign i fying equally B e au ty and Or der
, ,

”
o r the Universe itsel f Y ou will not fail to notice that Beauty i s
.

symbolized by the Junior Warden in the South Plutarch con .

ti nu e s to say that the Egyptians compared the universal nature t o

what they called the most beauti ful and perfect trian gl e as Pla co ,

does in that nuptial diagram as it i s te rmed which he has intro

, , ,

du c e d into hi s Commonwealth Then h e a dds that this triangle .

is right angled and its sides respectively as 3 4 and 5 and h e

-
, , ,

says ,
We must suppose that the perpendicular is designed by th
“
88 M ORA LS A ND D OG M A .

to repr esent th e mas culine natu re th e base the feminine and that , ,

the hyp o thenuse i s to be looked upon as the o ffspring o f both

and accordingly the first o f t hem wil l aptly enoug h represent
O SI R I S or the prime cause ; the second 1 5 1 5 or the receptive ca
, , ,

p a c i ty; the last HOR U S or the

,
common effect of
, the other two .

Fo r 3 i s the first number which i s compo sed o f even and odd ; and
4 i s a square whose side i s equal to the even number 2 ; but 5 ,

being generated a s it were ou t o f the preceding numbers 2 and

, , ,

3 may b e s aid to have an e q ual relation to both o f t hem as to i t s

'

, ,

c ommon parents .

The claspe d h ands i s another symbol which was used by

P YT H A GORA S It represented the number 1 0 the sacred number in
.
,

which all the preceding numbers were contained ; the number ex

pressed by the mysterious T ET RA CTY S a figu re borrowed by him ,

and the Hebrew priests alike from the E gy ptian sacred science ,

and which ought to be replaced among the symbol s o f the Mas

te r s Degree where it o f right belongs The Hebrew s formed it
’
,
.

t hu s w ith the letters o f th e D ivine name

,

O O O O O O O O O O O O O O

The Te tr actys thus leads you not only to the study o f th e ,

P ythagorean philosophy as to numbers but also to the K ab alah , ,

an d will aid you i n di scovering the T rue Word and understanding ,

”
“
what was mea nt by The Music o f the Spheres Modern science .

strikingly confirm s the ideas o f Pyt hagoras in re g ard to th e prop .

e rt i e s of numbers and that they gov ern in the Universe

,
Long .

be fore his time nature had e x tracted her cube roots and h er
’
-
,

squares .

a: 1:
’
All the FOR C E S at man s disposal o r under man s control o r
’
,

su bj e ct to man s influence are hi s w o r ki ng t ools The friendship

’
.
,

an d s ympa t hy that knit heart to hea rt are a force l i ke th e attr a e ~

90 M ORA L S A N D D G M A. O

their mummies by the o ld Egyptians ; the forces o f e xp ans i on a nd

contraction developed in the ear thquake and the tornado and
,
,

giving birth to the wonderful achievements o f steam have thei r ,

parallel isms i n the moral wor ld in individuals and nations , ,

.

Growth is a necessity for nations as for men Its cessation is the .

beginning o f decay In the nation as well as the plant i t i s mys

.

f erio n s and it i s irresistible

,
The earthquakes that rend nations
.

a sunder overturn thrones and engul f monarchies and republics

, , ,

have been long prepared for like the volcanic eruption Revolu
,
.

tions have long roots in the past The force exerted i s i n direct .

proportion to the previou s restraint and compression The true .

statesman ought to see in progress the causes that are i n due time
to produce them ; and he who does not i s but a blind leader o f the
blind .

The great changes in nations like the geological cha nges o f th e ,

earth are slowly and continuously wrought The waters falling

'

, .
,

from Heaven as rain and dews slowly disintegrate the granite ,

mountains ; abrade the plains leaving hills and ridges o f denuda

,

tion as their monuments ; scoop out the valleys fill up the seas , ,

narrow the rivers and a fter the lapse o f thousands on thousands

,

o f silent centuries prepare the great alluvia for the growth of that
,

plant the snowy envelope o f whose se eds i s to employ the loom s

,

o f the world and the abundance or penury o f whose crops shal l

,

determine whether the weavers and spinners o f other realms shal l

have work to do o r starve .

So Public O pinion i s an immense force ; and its currents are as

inconstant and incomprehen sible as those o f the atmosphere .

N everthele s s in free governments it is omnipotent ; and the busi

, ,

n ess of the statesman i s to find the means to shape control and , ,

direct it Accordi ng as that is done it i s beneficial and conserva

.
,

tive o r destructive and ruinous The Public O pinion o f the civi

, .

li ze d world i s International Law ; and it i s so great a force though ,

with no certain and fixed boundaries that it can even constrain ,

the victoriou s despot to be ge nerous and aid an oppressed people ,

in its struggle fo r i ndep ende nce

‘
.

Habit is a great force ; it i s second nature even in trees It i s ,

.

a s strong in nations as in men So al so are Pre j udices which are

.
,

given to men and nation s as the passions are a s forces valuable

'

—
, , ,

i f properly and skill fully av a iled o f ; destructiv e i f u nsk ill fu lly ,

h andled .
 TH E M A ST ER . 1

Abo ve all th e Love o f Country State Pride the Lov e o f H o me

, , , ,

are forces o f immense power Encourage them all Insist upo n . .

them i n your publ ic men Permanency o f home i s necessary to .

patriotism A migratory race will have little love o f country

. .

State pride i s a mere theory and chimera where men remove fro m ,

State to State with indi ff erence l ike the Arabs w ho camp her e , ,

t o day and there to morrow

- -
.

I f yo u have Eloquence i t i s a mighty force See th at you u se , .

i t fo r good purposes to teach exhort ennoble the people and not

—
, , ,

t o mislead and corrupt them Corrupt and venal orators a r e th e ‘

assassin s o f the public l iberties and o f public moral s .

The Wil l i s a force ; its l imits a s yet unknown It i s in the .

power o f the will that we chiefly see the spiritual and divine i n
'

man There i s a seeming identi ty between hi s will that moves

.

o ther men and the Creative Will whose action seems so i nco m
,

p rehensible It i s th e men o f w i ll and a cti on not the men o f pur e

’

.
,

intellect that govern the world

, .

Final ly th e three greatest moral forces are FA I T H which i s th e

, ,

o nly tru e W I SDO M and the very foundation o f al l government ;

,

HO P E which i s S TR E N G T H and insures success ; and C H A R I TY

, , ,

which i s B EA UTY and alone makes animated united e ff ort possi

, ,
~

bl e Theseforces are within the reach o f all men ; and an associa

.

tion o f men actuated by them ought to exercise an i mmense

, ,

power i n the world I f Mason ry does not i t i s becaus e sh e h a s

.
,

ceased to possess them .

Wi sdom i n the man o r statesman in king o r priest largely , ,

consists in the due appreciation o f these forces ; and upon the

general n on appreciation o f some O f them the fate o f nations o ften
-

depends What hecatombs o f lives o ften hang upon the not

.

weighing o r not sufficiently weighing the force o f an idea such a s , ,

f o r example the reverence for a flag o r the blind attachment to a

, ,

form or constitution of governm ent !

What errors in political economy and statesmanship are com
mi tte d in consequence o f the over esti mation or under estimation - -

of particular values or the non estimation of some among

,
them ! -

Everything it i s asserted i s the product o f human labor ; but the

, ,

gold o r the diamond whi ch one accidentally finds without labor

i s not so What i s the value o f the labor bestowed by the husband
.

ma n upon hi s crops compared w ith the value Of the sunshine ,

and rain without which h

,
i s labor avail s n o thin g ? Co mmer c e
92 M ORA LS A ND D GMA. O

ca rri ed by the labo r o f man adds to the value o f th e p r oduct s

on ,

o f th e field the mine or th e workshop by their tran sportation to

, , ,

di ff erent markets ; but how much o f thi s increase 1 5 due to th e

ri ver s down which these products float to the winds that urge the ,

ke el s o f co mmerce over the ocean !

Who can estimate the value o f morality and manliness in a
State o f moral worth and intellectual knowledge ? These a re the
,

su n shine and rain o f the Stat e The winds with their change .
,

able ; fickle fluctuating currents are apt emblems o f the fickl e

, ,

hu mors O f the populace its passions its heroic impul ses its e n
, , ,

th u si a sm s Woe to the state sm an w ho does not estimate the se a s

.

value s !

Even music and so ng are sometimes f ound to have an i ncalcnla v

bl e value Every nation has some so ng o f a proven value mo re

.
,

ea sily counted in lives than dollars The Marseillaise was worth to .

r evolutionary France who shall say h o w many thousand men ?

,

Peace al so i s a great element o f prosperity and wealth a valu e

“

no t to be calculated Social i ntercourse and association o f men in

.

b ene ficent O rders have a value not to be estimated in coin Th e .

illustrious examples o f the Past Of a nation the memories and im ,

mo rtal thoughts o f her great and wi se thinkers statesmen and , ,

heroe s are the invaluable legacy o f that Past to the Present and
,

Future And all these have not only the values o f the loftier and
.

more excellent and priceless kind but al so an actual money value ,

-
,

since it i s only when co operating w ith or aided o r enabled by

-

the se that human labor creates wealth

,
.
They are o f the chie f .

e lements o f m ate r i al wealth

'

as they are o f national manline ss , ,

heroism glory prosperity and immortal renown

, , ,
.

> k n
a: 1
=< >1<

P rovidence has appointed the three great disciplines o f War the ,

M onar chy and the P r i es th o o d all that the C A M P the P A L A C E and , , ,

the T E M P LE may symbolize to train the multitudes forward to i n ,

t e lli ge n t and premeditated combinations for all the great purposes

o f so ciety The result will at length be free governments among
.

men when virtu e and intelligence become qualities o f the mult i

,

tudes ; but f or ignorance such governments are impossible Man .

advance s only by degrees The removal o f one pressing calamity

.

giv es courage to att empt the r emoval Of the remaining evils rend ,

ering me n more s e n sitive to the m or p e rhaps sensitive for the first ,

ti me; Se r fs that writhe under the whip are not di squieted abou t
thei r p olitic a l r ight s ; manu mitt ed f r om p ersonal sl av ery they be ,
94 M ORAL S A ND D G M A O .

terrible and uncontrollable fate increased by the refinement s o f ,

civilization Woman i s the veritable syren or goddess o f the

.

young But society can b e improved ; and free government is

.

possible for States ; and freedom o f thought and conscience i s no

longer w h olly utopian Already we see that Emperors prefer tob e
.

elected by universal su ffrage ; that States are conveyed to Empires

by vote ; and that Empires are administered with something of the
spirit o f a R epublic being little else than democracies with a single
,

head ruling through one man one representative instead o f an

, , ,
.

assembly o f representatives And i f Priesthoods still g overn they

.
,

no w come before the laity to prove by stress o f argument that , ,

they ou gh t to govern They are obliged to evoke the very reason

.

which they are bent o n supplanting .

Accordingly men become daily more free because the freedom

, ,

o f the man l ies in hi s reason He can reflect upon hi s o w n future

.

conduct and summon up its consequences ; he can take wide view s

,

o f human l i f e and lay down rules for constant guidance Thus

'

.
,

he i s relieved o f the tyranny o f sense and passion and enabled at ,

any time to live according to the whole light o f the k nowledge

that i s withi n him instead o f being driven like a dry leaf o n the
, ,
.

wings o f the wind by every present impul se Herein lies the free
, .

dom o f the man as regarded in connection with the necessity i m

posed by the omnipotence and fore knowledge o f God So much -
.

light so much liberty When emperor and church appeal to rea

,
. -

so n there i s natural ly u n l ve r sal su ff rage .

There fore n o o ne need lose courage nor believe that labor i n ,

th e cause o f Progress will be labor wasted There i s no waste i n .

nature either of Matter Force Act o r Thought A Thoug ht is a s

, , , , .

much the end o f li fe as an Action ; and a single Thought some

.

times works greater results than a R evolution even R evolution s ,

themselves Still there should not be divorce between Thought and

.

Action The true Thought i s that i n which li fe culminates But

. .

all wise and true Thought produces Action It i s g e ne r at ive lik e .

,
~

.
the light ; and light and the deep shadow o f the passing cloud are
the gi fts o f the prophets o f the race K nowledge laboriously .
,

acquired and inducing habits o f sound Thought the reflective

,
i
,
—

character must necessarily be rare The multitude o f laborers

—
,
.

cannot acquire it Most men attain to a very low standard of it

. .

It i s incompatible with the ordinary and indispensable avocations

O f li fe A whol e world o f error a s w ell a s o f l abor go to mak e ,
 TH E M A S T ER . 95

on e re flect iv e man I n the most advanced nation o f Eu rope th er e

.

are more ignorant than wi se more poor than ri ch more automatic , ,

laborers the mere creatures o f habit than reasoning and reflective

, ,

men The proportion i s at least a thousand to one Unanimity

. .

o f o pinion i s so obtained It only exists among the multitude .

w h o do not think and the political or spiritual priesthood w h o

,

think for that multitude w h o think how to guide and gov ern ,

t hem Wh en men begin to reflect they begin to di ff er The

.
, .

great problem i s to find gu ides who will not seek to be tyrants .

Thi s is needed even more in respect to the heart than the head .

N ow every man earns his special share o f the produce o f human

,

labor by an incessant scra mble by trickery and deceit Usef ul

, , .

knowledge honorably acquired i s too o ften used after a fashion

, ,

not honest o r reasonable so that the studies o f youth are far more
,

noble than the practices of manhood The labor o f the farmer in .

hi s fields the generous return s o f the earth the benignant and

, ,

f avoring skies tend to make him earn est provident and grate ful ;
, , ,

th e education o f the mark et place makes him q uerulous cra fty -

, ,

envious and an intolerable niggard

, .

M asonry seek s to be this be ne ficent unambitious di sinterested , ,

guide ; and it i s the very co ndition o f all great structures that the
sound o f the hammer and the clink of the trowel should be alway s
heard in some part O f the building With faith in man hope for .
,

the future o f humanity loving ki n dne ss fo r our fellows Masonry

,
-
‘
,

and the Ma son must always work and teach Let each do that for
'
‘

which he i s best fitted The teacher also i s a workman Praise

. .

wo rthy as the ac tive navigator i s w h o comes and goes and make s ,

o ne clime partake o f the treasures of th e other and one to share ,

t h e treasures o f all he who keeps the beacon ligh t upon the hill is
,
-

also at his post .

Masonry has al ready helped cast down some idols from thei r
pedestals and grind to imp alp able dust som e o f the links o f the
,
-

chains that held men s soul s in bondage That there has been
’
.

progress needs no other demonstration than that you may now

reason with men and urge upon them without danger o f the
, ,

r ack o r stake that no doctrines can be apprehended as truths

,

i f they contradict each other or contradict other truth s g iven us ,

by God Lon g be fore the R e formation a monk w ho had found

.
, ,

h i s way to heresy without t h e help o f Martin Luther not ventur ,

i ng to brea the al o ud i nto any living ear his anti papal and tre a -
 M ORALS AN D DOG M A .

so na ble doctrin es wrot e them on pa rchment and sealing u p th e

, ,

perilous record hid it in the massive walls o f hi s monaste ry

,
.

There was no friend or brother to whom he could int rust h i s

secr e t o r pour forth his soul It was some consolati on to imagine
. .

that in a future age some o ne might find the parchment and the ,

seed be found not to have been sown in vain What i f the tru th .

sho uld have to l ie dormant as long be fore germinating as the whea t

i n the Eg yptian mummy ? Speak it nevertheless again and a gai n , , ,

and let it take its chance !

The rose o f Jeri cho grows i n the sandy deserts o f Arabia and
o n the Syrian housetop s Scarcely si x inche s high it loses i ts
.
,

l eaves a fter the flowering season and dries up into the form o f a ,

ball. Then it i s uprooted by the Winds and carried blown o r , , ,

t ossed across the desert into the sea There feeling the conta ct
, .
,

o f the water it un folds itsel f expand s its branches and e x pel s i ts

, , ,

s eed s from thei r seed vessels These when saturated with w ater
—
.
, ,

a re carried by the tide and laid o n the sea shore Many are lost -
.
,

a s many individual lives o f men are useless But many are throw n .

b ack a gain from the sea shore into the dese rt where by the
-
, ,

vi rtu e o f the sea water that they have imbibed

-
the roots and ,

leaves sprout and they grow int o fruitful plants which will in , ,

t hei r tu rn s like thei r ances tors be whirled into the sea

,
God will
, .

not be les s care ful t o pr ovide for the germination o f the truth s
“ “
y ou may boldly utter forth C a rt He has said
. th y brea d u pon , ,
”
th e w a ters and af ter many days i t s h all r e tu r n t o th e e agai n
‘

.
,
'

I nit i ati o n does not change : w e find it again and again and ,

always th e same through all the ages

,
The last disciples o f Pas .

cali s Martinez are still the children o f O rpheus ; but they ador e
the reali zer o f th e an ti que philosophy the Incarn at e Word o f the ,

Chri stians .

Pythagor as the great divulg er o f th e philosop hy o f number s

, ,

vi sited all the sanctuaries o f the world He went into J u dma .

,

where he procu red himsel f to be ci rcumcised that he might be ,

a dmitted to the secrets o f the Ka b alah which the prophets Ezekiel ,

and Daniel not without some reservations communicated to him

, , .

Then no t without some di fficulty he succeeded in being admitted

, ,

t o the Egyptian initiation upon th e recommendation o f K ing

,

A masi s The power o f his genius supplied the deficiencies o f th e

.

i mper fect communications o f th e Hierop hant s and h e him self ,

became a M as ter and a R eveale r .

98 M ORA L S AND D OG M A .

cause that cause would necessarily Be ; that is the cause and

, ,

e ffect would be identical .

R eason and science demonstrate to u s that the modes o f Exi st

ence and Being balance each other in equilibrium according to
harmonious and hierarchic law s But a hierarchy i s synthetized .
,

in ascending and becomes ever more and more monarchial Y et

,
.

the reason cannot pau se at a single chief w ithout being alarmed ,

at the abysses which it seems to leav e above thi s Supreme Mon

arch There fore i t i s silent and gives p lace to the Faith it adores
.
,
‘

What is certain even for science and the reaso n i s that the
, , ,

idea o f God i s the grandest the most holy and the most u seful o f
, ,

all the aspirations o f man ; that upon thi s belief morality re p oses ,

with its eternal sanction Thi s belief then i s in humanity the

.
, , ,

most real o f the phenomena o f being ; and i f it were fal se nature

would a ffirm the absurd ; nothingness would gi ve form to l i fe and ,

God would at the same time be and not be .

It i s to thi s philos o phic and incontestable reality which i s ,

termed The Idea of God that the K abal i sts give a name In ,
.

thi s name all others are contained Its cyphers contain all the .

numbers and the hieroglyphics o f its letters express all the l aw s

and all the things o f nature .

B EI N G I S B EI N G : the reason o f Being i s in Being : in the Be

'

ginning i s the Word and the Word in logic formulated Spee ch

, ,

the spoken R eason ; the Word i s in G od and i s God H imsel f , ,

mani fested to the Intelligence Here i s what i s above all the phi .

lo so p h i e s Thi s we must believe under the penalty o f never truly

.
,

knowing anything and relapsing into the absurd skeptici sm o f

,

Pyrrho The Priesthood custodian o f Faith wholly rests upon

.
, ,

this basis o f knowledge and it i s in its teachings we must recog

,

nize the D ivine Principle o f the Eternal Word .

Light is not Spirit as the Indian Hieropha nts believed it to be

,

but only the instrument o f the Spirit It i s not the body o f the .

P ro t Op la ste s as the T h eu rg i sts o f the sch o ol of Alexandria taught

, ,

but the first physical mani festation of the Divine a ffl a tu s God .

eternally creates it and man in the image o f God modifies and

, , ,

seems to multiply it .

The high m agic i s styled The Sacerdotal Art and The ,

R oyal Art In Egypt Greece and R ome it could not but share
.
, , ,

the greatnesses and decadences o f th e Priesthood and o f R oyalty .

Every philosop hy hostile to the national worship and to its mys

 TH E M A S TER . 99

t eri e s,was O f necessity hostile to the great political powers wh ich ,

lose thei r grandeur i f the y cease i n the eyes o f the multitudes to

, , ,

be the images o f the Divine Power Every Crown i s shattered .

,

when it clash e s against the Tiara .

Plato w riting to Dionysius the Y ounger i n regard to the nature

, ,

“
O f the Fi rst Principle says : I mu st write to you in enigmas so
, ,

that i f my letter be intercepted by land or sea he who shall r ead ,

”
it may in no degree comprehend it And then he says All .
,
“

things surround thei r K ing ; they are on account o f Him and H e , ,

alone i s the cau se o f good t hings Second for the Seconds and ,

Third for the Third s .

There i s in these few words a complete summary o f the T h e

”
ology o f the Sephiroth “
The K i ng i s A I N SO P H Being Supreme
.
,

and Absolute From thi s centre w hi ch i s eve ryw h er e all things

.
, ,

ray forth but we especially conceive o f i t in three manners and

in three di ff erent spheres In the D i vi ne worl d ( A Z I LU TH ) which
.
,

i s that o f the Fi rst Cause and wherein the whol e Eternity o f ,

Things in th e beginning exi sted a s Unity to be a fterward during , ,

Eternity uttered forth clothed with form and the attributes that
, ,

constitute them matter the Fi rst Principle i s S ingle and Fi rst

, ,

and yet not the VE R Y Illimitable Deity incomprehensible u n de fin , ,

able but H imsel f in so far as mani fested by the Creative Thought .

To compare littleness with i nfin i ty — Arkwright as inventor o f , ,

th e spinning j enny a nd not t h e man Arkwright o th e r w is e and

-
,

beyon d th a t Al l we can know Of the Very God i s compared to

.
,

Hi s Wholeness only as an infinitesimal fraction o f a unit com

,
‘

pared w ith an infinity o f Units .

In the Worl d of Creation which i s that o f Second Causes [ th e ,

Kabalistic World BR I A H ] the Autocracy o f the First Principle i s ,

complete but we conceive o f it only as the Cause o f the Second

,

Causes Here it i s mani fested by the Binary and is the Creative

.
,

Principle passive Finally : in the third world YEZ I RA H or o f

.
, ,

Formation it i s revealed in the perfect Form the Form O f Forms

, , ,

the World the Supreme Beauty and Excellence the Created Per
, ,

f e cti o n Thu s the Principle i s at once the First the S e cond and
.
, ,

the Third since i t i s All in All the Centre and Cause o f all It
, , .

i s not th e geni u s of Pla to that we here admire We recognize only .

t h e ex a ct k n ow le dg e of th e I n i ti a te .

The great Apostle Saint John did not borrow from t h e p h i lo so

h f Opening f h i Gospel Plato the co ar
'

’
p y O Pla to th e o s o n n tr y
'

.
, ,
1 00 M ORALS A ND DOGM A .

drank at th e same springs with Saint J ohn and P hil o ; and J ohn
in th e Opening verses o f his par aphrase states the fir st pri nciple s ,

o f a dogm a common to many schools but i n language especiall y

-

belonging to Philo whom i t i s evident he had read The p h ilo so

,
.

phy o f Plato the greates t o f h u man R ev ealers could yearn tow ar d

, ,

the Word made man ; the Gospel alone could give him to the world .

Doubt in presence of Being and its harmonies ; skepticism i n

, ,

th e face o f the eternal mathematics and the i mmutable laws o f

Li fe which make the Divinity present and visible everywhere a s ,

th e Human i s known and vi sible by its utterances o f word a nd

act i s this not the most foolish o f supersti tions and the mo st
,
—
,

ine x cusable a s well as the most dangerous o f all credulities ?

Thought we know is not a resul t or consequence o f the organi za
, ,

ti on o f matter o f the chemical o r other action o r reaction o f it s

,

parti cl es like e ff ervescence and gaseous ex plosions O n the co n

, .

t r a ry the fact that Thought i s mani fested and realized i n act

,

human or act divine proves the e x istence of an Entity o r Uni ty

, , ,

that thinks And the Universe i s the Infinite Utterance o f one o f

.

an infinite number o f Infinite Thoughts which cannot b u t ema ,

nate from an Infinite and Thinking Sourc e The cause i s alway s .

equal at least to the e ff ect ; and matte r cannot think nor coul d i t
, , ,

ca use itsel f or exi st without cause

, no r could nothing pr odu ce ,

either forces or things ; for in void nothingness no Forces can,

inhere Admit a sel f e x istent Force and i t s Intelligence o r an

.
-
, ,

Intelligent cause o f i t i s admitted and at once GODI S , ,

.

The Hebrew allegory o f the Fall o f Ma n which i s bu t a sp ecial ,

variation o f a universal legend symbolizes o ne o f th e grande st ,

and most universal allegories o f science .

Moral Evil i s Fal s ehood i n actions ; a s Fal sehood i s Cri m e i n

word s .

I nj u st1 ce 1 5 th e essenc e o f Fal s e hood ; and every false word i s

'

an in j ustice .

Inj ustice i s the death o f the Mor al Being a s Falsehood i s th e ,

poison o f the Intelligence .

The perception of the Light i s the daw n o f th e Eternal Li fe i n ,

Being The Word o f God which creates the Light seem s to b e

.
, ,
‘

uttered by every Intelligence that can take cognizance o f Fo rms

an d will loo k Let the Ligh t BE ! The Light i n fact e x i st s i n
.
, , ,

i ts condition o f splendor for th os e eyes alon e that g aze at i t ; and

,

th e Sou l amo rou s o f th e sp ectacl e o f th e beau ti es o f th e Uni verse

, ,
 02 M ORAL S A N D Do o M A .

as the li fe o f a dog Go d has arranged all t h ings by weight nu m

.
,

ber and measure says the B ible ; and this luminous d octrine was
, ,

also that of Plato .

Humanity has never really had bu t o ne religion and one w o r

ship This universal light has had its uncertain mirages its de
.
,

c e i t fu l reflections and its shadows ; but always after the nights o f

.

, ,

Error we see it reappear one and pure like t h e Sun

, ,
.

The m ag nific e nc e s o f worship are the li fe o f religion and i f ,

Christ wishes poor mini sters Hi s Sovereign Divinity does not wi sh ,

paltry altars Some Protestants have not comprehended that wor

.

ship i s a teaching and that we must not create in the imagination

,

o f the multitude a mean or mi serable God Those oratories that . ;

resemble poorly furni shed o ffices or inns and those worthy m i nl s

-
,

ters clad like notaries or lawyer s clerks do they not necessarily ’

,

cause religion to be regarded as a mere puritanic formality and ,

God as a Justice o f the Peace ?

We sco ff at the Augurs It i s so easy to scoff and so di fficult .
,

well to comprehend Did the Deity leave the whole world with.

out Light for two score centuries to illuminate only a little corner ,

O f Palestine and a brutal ignorant and ungrateful people ? Why , ,

always calumniate G o d and the Sanctuary Were there never any

?

others than rogues among the priests Could no honest and sin
?

cere men be found among the Hierophants o f Ceres or Diana o f ,

D io nu so s or Apollo o f Hermes or Mithras Were these then all

?
, , ,

deceived like the rest ? Who then constantly deceived them

, , , ,

without betraying themselves during a series o f centuries for ,

—

the cheats are not immortal ! Arago said that O utside o f the pure ,

”
mathematics he who utters the word impossible i s w anting in
,
“
,

prudence and good sense .

The true name o f Satan the K abalists say I S that o f Yahveh , ,

reversed ; for S atan i s not a bl ack god but the negation o f God ,
.

The Devil is the personificatio n o f Athei sm or Idolatry .

For the Initiates th i s i s not a P ers on but a For ce created for

, , ,

good but which may serve for evil I t i s th e i ns tr u men t of Li ber ty

,
.

o r Fr e e Wi ll They represent thi s Force which presides over the

.
,

physical generation under the mythologic and horn ed form o f the

,

God PA N ; thence came the h e goat o f the Sabbat brother o f the -

,

Ancient Serpent and the Light bearer or P h osph or o f which the

,
-
,

po ets have made the fal se Luci fer o f the legend .

Gold to the eyes o f the Initiates is Light conde nsed Th ey

, , .
 TH E M A ST ER .

s tyl e the sacre d nu mb e rs o f the K abalah golden numb ers and ,

”
Fo r th e
“
the moral teachings o f Pythagoras his golden verses .

sa me reason a mysteriou s book o f Apuleiu s in whi ch an a ss

, ,

figures largely was called The Golden Ass

,
.

The Pagans a ccu sed the Chri stians of worshipping an ass and ,

they did not invent this reproach but it came from the S am a ritan
.

J ew s who figuring the data O f th e K aba lah in regard to the Di

, ,

vinity by Egyptian symbol s also represented the Intell igence by

,

th e figu re o f the M agical S tar adored under the name o f Rem

p h an
, Science u nder the e mblem o f Anubis whose name the y ,

changed to N i bbas and the vulgar faith o r credulity under the

,

fi gu re o f Th ar ta c a go d represented with a book a cloak and the

, , ,

head o f an ass According to th e Samaritan Doctors Chri stianity

.
,

was the reign o f Th ar tac blind Faith and vulgar credulity erected
,

into a universal oracle and preferred to Intell igence and Scienc e

, .

Syne si u s Bi shop o f Ptolemai s a great K abal ist but o f doubt

, , ,

fu l o rth odo x y wrote ,

The people will always mock at things easy to be mi su nder

”
stood ; i t must needs have i mpostures .

“ ” “
A Spirit he said that loves wisdom and contemplates the
, ,

Tru th close at hand i s forced to dI Sgu l se i t to induce the multi

, ,

tu des to accept it Fictions are necessary to the people and

.
,

th e Truth becomes deadly to those w h oare not strong enough to

c ontemplate it i n all its brilliance ; I f the sacerdotal laws allowed
th e reservation o f j udgments and the allegory o f words I would ,

a ccept the proposed dignity on condition that I might be a p h ilo so

pher at home and abroad a narrator o f apologu es and parables

,

I n fact, what can there be i n common between the v i le multitude

an d sublime wi sdom ? The truth must be kept secret and the ,
”
ma sses need a teaching proportioned to thei r imperfect reason .

Moral disorders produce physical ugliness and in some so rt ,

r ealize thos e frigh t ful faces whi c h tradition as signs to the demons .

The first Druids were the true children o f the Magi and their ,

initiation came from Egypt and Chaldaea that i s to say from the , ,

pure sources o f the primitive K ab alah They adored the T rinity .

u nder the names o f f si s or H esu s the Supreme Harmony ; o f ,

B elen o r B el which in Assyrian means Lo rd a name correspond

, ,

i ng to that o f ADON A I ; and o f Gamu l o r Camoel a name that in

'’ '’

th e K aba la h p e r so ni fie s the Divine Justice Below thi s triangle O f .

Li ght th e y su ppo se d a div i ne refl e ctio n also compos ed o f th ree per ,

104 M ORA L S A ND D G M A . O
“

son i fied ra ys : first Teu tates or Tenth the sa me as the Thoth o f

, ,

the Egyptians the Word o r the Intelligence formula ted ; th en

, ,

Force an d Beauty whose names varied like their embl em s

,
.

Finally they completed the sacred Septenary by a mysterious

,

im age that represented the progres s O f the dogma and its futur e
real i za tio ns Thi s was a young girl veiled holding a child in her
.
,

a rm s ; and the y dedicated t hi s image to The Virgin w h o will “

”
bec o me a mother ;— Vi rgi n i par i tu r ce .

Hertha o r We t tha the you ng I sis o f Gaul Queen o f H eave n th e

, , ,

Vi rgin w h o was to bear a child held th e spindle o f the Fates fi ll ed , ,

w ith wool hal f white and h al f black ; beca use she presides ov e r
a ll forms and al l symbol s and weaves the garment o f the Idea s ,
.

O ne o f the most myster i ous p a nta cle s o f th e K ab alah contai ne d ,

in the Enchiridion o f Leo II I repr es en t s an equilateral t r iangl e .

,

r eversed i nscribed in a double ci r c le

, O n the trian gle are w ri t .

ten in such manner as to form the prophetic Tau the tw o Hebrew

, ,

words so o ften found appended to the Ine ff able N ame b ass and ,

11 13 3 3 A L O,
H A YI M o r th e Powers, and T SAB A OT H o r th e s ta r r y , ,

Armies and their guiding spi ri ts ; words al so which symbo l ize th e

Equilibrium o f the Forces o f N ature and th e Harmony o f Nu m
be rs To the three s ides of the triangle belong the three great
.

N ame s mm and 8 338 I A DON A I and A G LA

’ '

» 631 3 A H A VEH , ,
.

, , ,
Above the first i s w r itten in Latin For ma ti o abo ve the secon d , ,

Ref or mati o and above th e third Tr ans for ma ti o

, So Creation i s , .

a scribed to the F A T H E R R edemption o r R e formation to the SON

, ,

and Sanct ificati on o r Transformation t o the HO LY S PI R I T answ er ,

ing unto the mathem atical laws o f Action R ea c ti on and Equ ilib , ,

r iu m I A H AVEH i s al so in eff ect th e Genesi s o r Formati o n o f

.
, ,

dogma by the elem entary signifi ca tion o f the four lett ers o f the
,

Sacred Tetragram ; ADON A I i s the real izatio n o f this dogm a i n the

’ ’

Hum an Form in the Visible LORD w ho i s the Son o f God o r the

, ,

perfect Man ; and A G LA ( formed o f the initial s o f the four word s

A th G e bu r La u lai m A don ai ) expresses th e syn thesis o f the whole
’ '

dogma and th e totality o f the K abalistic science cl early i ndi cat ,

i ng by the hieroglyphics o f which this admi rable name i s forme d

the Triple Secret o f the Great Work .

Masonry like all the R eli gi on s al l the Mysteri es Herm etici sm

, , ,

and Alchemy con ceals i ts sec rets from all except the Adep ts and
,

Sa ge s or the Elect and u se s false e x plan ations a nd m i sinterp r eta

, ,

tions o f i ts symbols to mi slead tho se w ho deserve only to be mi s

 S EC R E T M A S T E R .

MA SONRY i s a succession o f allegories the mere vehicles o f gr e at

,

le ssons in morality and philosophy Yo u will more fully appreciate

.

i t s spirit its Obj ect its purposes as you advance in the di ff erent
, , ,

Degrees which you will find to constitute a great complete and

, , ,

harmonious system .

If you have been di sappointed in the first three Degrees as you ,

h ave r e cei ve d th e m and i f it has seemed to you that the perform

,

ance has not come up to the promi se that the lessons o f morality
,

are not ne w and the scientific instruction i s but rudimentary and

, ,

th e symbols are imperfectly explained remember that the cere ,

monies and les sons o f those Degrees have been for ages more and
more accommodating themselves by curtailment and sinking into
,

commonplace to the o ften limited memory and capacity of the

,

Master and Instructor and to the intellect and needs o f the Pupil
,

and Initiate ; that they have come to u s from af1 age when symbol s
were used not to r eveal but to c on ceal ; when the commonest learn
,

ing was confined to a select few and the simplest principles o f

,

moral ity seemed newly di scovered truths ; and that these antique
and simple Degrees now stand like the broken columns o f a roof
less Druidic temple in their rude and mutilated greatness ; in
,

many parts al so corrupted by time and di sfigured by modern ad

, , ,

di ti ons and absurd interpretations They are bu t the entrance to

.

the great Masonic Temple the triple columns o f the portico

, .

You have taken th e first step over its threshold the first st ep ,

t ow a rd the inner sanctuary and heart of the temple You are i n .

th e p a th th at l eads u p the sl ope o f th e mou ntai n o f T ru th ; and

106
.
 SECRE T M A ST ER. 107

it depe nds upon your secrecy ob edience and fidelity whethe r you , , ,

will advanc e o r remain stationary .

Imagine not that you will become indeed a M a so n by learn ing

” “
what i s commonly called th e work o r even by becoming familiar ,

with ou r traditions M asonry has a hi story a literature a p h ilo so

.
, ,

phy Its allegories and traditions will teach you much ; but much
.

i s to be sought el sewhere The streams o f learning that now fl ow .

ful l and broad must be followed to thei r heads in the springs that
well up in the remote past and you will there find the origin and ,

me aning o f M a sonry .

A few ru dimentary lessons in architecture a few universall y ,

admitted maxims o f morali ty a few u nimportant traditions who se , ,

real meaning is u nknown o r mi sunderstood will no longer sati sfy ,

the earnest inqui rer a fter M asonic tru th Let whoso i s conten t .

with these seek to climb no higher He who desires to understand

, .

the harmoniou s and beauti ful proportion s o f Freemasonry must

read stu dy refl ect digest and di scriminate The true Maso n i s an
, , , , .

ardent seeker a fter knowledge ; and he know s that both books and
i

the antique symbols o f Mason ry are vessel s which come down to

us full freighted with the intellectual riches o f the Past ; and that
-

in the lading o f these argosies i s much that sheds light o n th e

history o f Mason ry and proves its claim to be acknowledged th e
,

bene factor o f mankind born in the very cradle of the race ,

.

K nowledge i s the most genui ne and real o f human treasures ;

fo r it i s Light as Ignorance i s Darkness It i s the developme nt o f
,
.

the human soul and its acqui sition the gr ow th o f the soul which
, ,

at the birth o f man know s nothing and there fore in one sense , , ,

may be said to be nothing It i s the seed which has in it the .

,

pow er to grow to acquire and by acquiring to be developed as the

, , ,

“
seed i s developed into the shoot the plant the tree We need not , , .

pause at the common argument that by learni ng man excelleth

man in that wherein man excelleth beasts ; that by learning man
‘

asce ndeth to the heavens and thei r motions where in body he can ,

not come and the like Let u s rather regard the dignity and
, .

e x cellency o f knowl edge and learning in that whereunto man s ’

nature doth most aspire which i s im m ortality o r continuance , .

Fo r to thi s tendeth generation and rai sing o f Houses and Fami

lies ; to thi s buildings foundat i ons and monuments ; to thi s tend
, ,

a h th e desire o f memory fame and celebration and in e ff ect the , , ,

”
st rength o f all ot he r hum an de si re s Th a t ou r i nfl u e nce s shall .
1 08 M ORA LS AN D DOG M A.

s urvive u s and be l iving forces when we are in ou r graves ; and not

,

merely that our names shall be remembered ; but rather that o u r

works shall be read our acts spoken o f our names recollected and , ,

mentioned when we are dead as evidences that those influences live ,

and rule sway and control some portion o f mankind and o f the
,
“
world th is i s the aspiration o f the human soul We see then how
'
— .
,

far the monuments of genius and learning are more durable th an

monuments o f power o r o f the hands Fo r have not th e verses o f .

Homer continued twenty five hundred years o r more without th e -

,

loss O f a syllable or letter during which time infi nit e palaces t em , ,

ples castles cities have decayed and been demolished ? It i s not

,
-
, ,

pos sible to have the true pictures o r statues o f Cyru s Ale x ander , ,

Cwsar no nor o f the K ings or great personages o f much later

, ,

years ; for the o riginal s cannot last and the copies cannot but lose ,

of the li fe and tru th But the images o f men s genius and knowl .
’

edge remain in books exempted from th e wrong o f time and , ,

capable o f perpetual renovation N either are th ey fitly to be called .

images because they generate sti ll a n d ca st thei r seeds in the

, ,

minds o f others provoking and causing infinite actions and opi n

,

ions i n succeeding ages ; so that i f the invention o f the ship w a s

thought so noble which carrieth riches and commodities from place
,

to place and co nso c i a te th the most remote regions in parti cip a

,

tion o f their fruits how much more are letters to be magnified , ,

which as ships pass t hrough the vast seas o f ti me and make ages
, , ,

so distant to participate o f the wi sdom ill u mination and i nven , ,

tions the one o f the other

, .

To learn to attain knowledge to be wise i s a necessity for every

, , ,

truly noble soul ; to teach to c ommunicate that knowledge to , ,

share that wisdom with others and not churlishly to lock up his ,

exchequer and place a sentinel at th e door to drive away the

,

needy i s equally an impul se o f a noble natu re and the worthiest

, ,

w ork o f man .

“
There w as a little ci ty says the Prea cher the so n o f David , , ,

and few men within it ; and there c a me a great K ing against it

and besieged it and built great bulwarks against it N ow there

-
, .

w as f ound in it a poor wise man and he by his wisdom delivered ,

the city ; yet no man remembered that sam e poor man Then .
,

said I wisdom is better than strength nevertheless the poor man s

, ,
’

w isdom i s de s pi sed and his words are not heard I f it sh oul d

, .

ch an ce to yo u my brother to do mankind good se rvi c e and be

, , ,
 URA L S A D! 1) UU U M A .

of man violative o f the right o f f ree thought fre e spee ch f ree

, , ,

conscience i t i s law ful to rebel against and strive to abrogate

, .

Fo r obedience to the Law does not mean submission to tyranny ;

nor that by a p ro fl igate sacrifice o f every noble feeling we should
, ,

off er to despoti sm the homage of adulation As every new victim .

fall s we may l i ft ou r voice in still louder flattery We may fall at

,
.

the proud feet we may beg as a boon the honor o f kissing that
, , ,

b loody hand whi ch ha s been li fted against the helpless We may .

do more : we may b ring the altar and the sacrifice and implore ,

th e G o d no t to ascend too soon to Heaven This we may do f o r

‘

. ,

t hi s we have the sad remembrance that beings o f a human form

and soul have done But thi s i s all we can do We can constrain
. .

o u r tongues to be f alse o u r features to bend themselves to the

,

semblance o f that passionate adoration which we wish to e x press ,

o u r knees to fall prostrate ; but our heart we cannot constrain .

There virtue must still have a voi ce which i s not to be drowned

by hymn s and acclamations ; there the crimes which we laud as
v irtues are crimes still and he whom we have made a God i s the
, ,

most contemptible o f mankind ; i f indeed we do not f ee l per , , ,

haps that we are ourselves still more contemptible

, .

But that law whi ch i s the fai r expression o f the will and judg
ment o f the people i s the enactment o f the whole and o f every
,

individual Consi stent with the law of God and the great law o f
.

n ature consistent with pure and abstract right as t emper ed by

,

necessity and the general interest as contra distingu i shed from ,

-

th e private interest o f individual s i t i s obligatory u pon all because , ,

i t is the work o f all the will o f all the solemn j udgment o f all
, , ,

f rom which there i s no appeal .

In this Degree my brother you are especially to learn the duty

, ,

o f obedience to that law There i s o ne true and original law

.
,

con formable to reason and to nature di ff used over all invariable , , ,

etern al which call s to the fulfillment of duty and to abstinence

, ,

from inj ustice and call s with that irresistible voice which i s felt
,

in al l its authority wherever it i s heard Thi s law cannot be .

abrogated or dimini shed o r its sa nction s a ffected by any law o f

, ,

man A whole senate a whole people cannot diss ent from its
’

.
, ,

paramount obligation It requ i res no commentator to render i t

.

distinctly intelligible : no r i s it one thing at R ome another at ,

Athens ; one thing now and another in the ages to come ; but in
,

all ti m es and in all nations it is and has been and will be o n e

, , , ,
 SE CRET M A S TER . 111

and ev erlasting —o ne as that God its great Author and Promu l ,

ga tor who i s the Common Sovereign o f all mankind is H imsel f

, ,

O ne N 0 man can di sobey it without flying as it were from hi s

.
, ,

o w n bosom and repudiating hi s nature ; and in this very act he

'

w il l inflict o n himsel f the severest o f retributions even though he ,

esca pe wha t i s regarded as puni shment .

It i s our duty to obey the laws o f our country and to be careful ,

that pre j udice or passion fancy or a ff ection error and i llusion be

, , ,

not mistaken for conscience N othing i s more usual than to pre

.

tend con science i n all the actions o f man which are public and
'

a nnot be concealed The di sobedient refuse t o submit to the

c .

laws and they also in many cases pretend conscience ; and so di s

,

o bedience and rebellion become conscience in which there i s ,

neither knowledge nor revelation nor truth nor charity no r , ,

reaso n nor religion Conscience i s tied to laws R ight or sure

. .

conscience i s right reason reduced to practice and conducting ,

moral actions while perverse conscience i s seated in the fancy o r

,

f
a fections a heap o f irregular principles and i rregular defects
—

and i s the s ame in conscience as deformity i s in the bo dy o r .

peevi shness in the a ff ections It i s not enough that the conscience

.

be taught by nature ; but i t must be taught by God conducted ,

by reason made operative by discourse assisted by choice i n

, , ,

structed by law s and sober principles ; and then it is right and it ,

may be sure Al l the general measures o f j ustice are the laws o f

.
,

God and therefore they c onstitute the general rules o f government

,

for the consci ence ; but necessity al so hath a large voice in the
arrangement of human aff ai rs and the di sposal o f human rela
,

tions and the disposition s of human laws ; and these general

,

measures like a great river into l ittle streams are deduced into
, ,

little rivulets and particularities by the laws and customs by the

, ,

sentences and agreements o f men and by the absolute despotism ,

o f necessity that w ill not allow perfect and abstract j ustice and
,

equity to be the sole rule o f civil government in an imperfect

world ; and that must needs be law which is for the greatest good
o f the greatest number .

When thou vowest a vow unto God de fer not to pay it It i s , .

better thou shouldest not vow than thou shouldest vow and
not pay B e not rash with thy mouth and let not thine heart be
. ,

hasty to utter anything before God : for God i s in Heaven and .

,

t hou art upon earth ; therefore let thy words be few Weigh well .
1 12 M ORA LS AN D D GM A O .

w hat it i s you promise ; but once the promise and pledge are given
remember that he who i s fal se to hi s obligation will be fal se to h i s
family hi s friends hi s country and hi s G o d
, , ,
.

Fi des s er van da es t : Faith plighted i s ever to be kept was a ,

maxim and an axiom even among pag ans The virt uous R oman .

said either let not that which seems expedient be base or i f it be

, ,

base let it not seem expedient What is there which that so called
,
—
.

e x pediency can b r ing so valuable as that which it takes away i f

, ,

i t depri ves you o f the name o f a good man and rob s you of your i h
i
t egr ty and h on or ? In all ages he who violates his plighted wor d ,

has been held unspeakably base The word o f a Mason like th e .

,

w o r d o f a knight in the times o f chival ry once given must be

'

sacred ; and the j udgment of his brothers upon him who violate s ,

h i s pledge should be stern as the j udgments o f the R oman C enso rs

,

a gainst him who violated hi s oath Goo d faith i s revered among .

Masons as it was among the Romans who placed its statue in th e ,

c apitol next to that o f Jupiter Maxi m

, u s Optimus ; and we like ,

t hem hold that cal amity shoul d always be ch osen rather than bas e
,

n ess ; and with th e k n i gh t s o f ol d that one should always di e ,

r ather than be dishonored .

B e faith ful there fore to the promi ses you make to the pledges
, , ,

y ou give and to the v o

, ws that you assume S ince to break either ,

i s base and dishonorable .

Be faith ful to your family and perform all the duties of a goo d ,

f ather a good son a good husband and a good brother

, , ,
.

B e faith ful to your f riends ; for tru e friendship i s o f a natur e

n o t only to survive throu gh all the vicissitudes o f li f e b u t to con ,
~

t i nu e th rough an endless duration ; not only to stand the shock o f

c onflicting opinions and the roar o f a revolution that shakes the
,

world but to last when the heavens are no more and to spring
, ,

f resh from the ru ins o f the universe .

B e faith ful to your country and prefer its dignity and honor ,

t o any degree o f popularity and honor for yoursel f ; consultin g its

interest rather than your o w n and rather than the p leasure and ,

gratification o f the people which are o ften at variance with thei r

,

w el fare .

B e faith ful to Mason ry which is to be faith ful to the be st inter

,

e sts o f mankind Labor by precept and exa mple to elevate the

.
, ,

st andard o f Masonic character to enlarge its sphere o f influence , ,

to p opu l a rize i ts tea chings an d to make all men kn ow it fo r th e

,
 P ER F E C T M A S TER

TH E M aster Khfirfim was an industrious and an honest man .

What he was employed to do he did diligently and he did it wel l ,

a nd faithfully H e r e cei ve d n o w ag es th a t w er e n o t h i s du e I n
. .

du stry and honesty are the virtues peculiarly inculcated in this

Degree They are common and homely virtues ; but not for that
.

beneath ou r no tice As the bees do not love or respect the drones

.
,

so Masonry neither loves nor respects the idle and those who l iv e

by their wits ; and least o f all those parasitic acari that live upon
themselves For those who are indolent are likely to become dis
.

'

si p ate d and vicious ; and perfect honesty which ought to be the

,

c ommon qualificati on o f all i s more rare than diamonds

,
To do .

earn estly and steadily and to do fai th fully and honestly that which
,

we have to do perhap s this wants but little when looked at from

—
,

every point o f view o f including the whole body o f the moral

,

law and even in thei r commonest and homel iest application these ,

vi rtues belong to the ch aracter o f a Perfect Master .

I dleness i s the burial o f a livin g man For an idle perso n is so

.

useless to any purposes o f God and man that he i s like one w h o

,

i s dead u nconcerned in the changes and necessities o f the world ;

,

and he only lives to spend his time and eat the fruits of the earth
,
.

Like a vermin or a wol f when hi s time comes he dies and per

, ,

i shes and in the meantime i s nought He neither ploughs nor

, .

carries burdens : all that he does i s either unprofitable or mis

c h i evo u s.

It i s a vast work that any man may do i f he never be idle : and

,

i t i s a huge way that a ma n may go in virtue i f he never go out ,

o f h i s w ay by a viciou s h ab it or a g reat c rime : a nd h e w ho p er

1 14
 PERFE CT M A STER. 15

p etu ally ea s
r d b ooks i f h i s p art s be answe r able w i ll have a
good , ,

h uge stock o f knowledge .

St Ambrose and from hi s e x ample S t Augu stine divided every

.
, , .
,

day into these ter ti as o f employment : eight hours they spen t i n

the necessities o f nature and recreation : eight hours in charity ,

in doing assistance to others di spatching their business reco ncil

, ,

ing their enmities reproving their vices correcting thei r errors

, , ,

instructing thei r ignorance and in transacting the a ff airs o f thei r

,

dioceses ; and the other eight hour s they spent i n stu dy and
p rayer .

We think at the age o f twenty that l i f e i s mu ch too long for

, ,

that which we have to learn and do ; and t hat there is an almos t

f abulous distance between o u r age and that o f o u r grand fathe r .

But when at the age o f S ixty i f we are fortunate enough to reach

, ,

i t o r un fortunate enough as the case may be and according as w e

, , ,

have profitably invested or wasted our time we halt and look back , ,

along the way we have come and ca st up and endeavor to balance ,

ou r accounts with time and opportunity w e find that we have ,

made li fe much too short and thrown away a huge portion of o u r

,

t ime Then we in ou r m ind deduct from the sum total o f o u r

.
,
.
,

years the hours that we have needlessly passed in sleep ; the work
i ng hours each day during which the surface o f the mind s slug
’
-
,

gi sh pool has not been stirred o r ru ffie d by a single thought ; th e

days that we have gladly got rid o f to attain some real o r fancied ,

obj ect that lay beyond in the way between u s and which stood
,

irksomely the intervening days ; the hours worse than wasted in

follies and di ssipation or mi sspent in useless and unprofitable
,

studies ; and we acknowledge wi th a Sigh that we could have , ,

learned and done in hal f a score o f years well spent more th a n

, ,

w e h ave done i n all o u r forty years o f manhood .

To learn and to do this i s the soul s work here below The ’

-
.

soul grows as truly as an oak grows As the tree takes the carbon .

o f the ai r the dew the rain and the light and the food that the
, , , ,

ea rth supplies to its roo ts and by its mysterious chemistry trans

,

mutes them into sap and fibre into wood and leaf and flower and , ,

f ruit, and color and perfume so the soul imbibes knowledge and ,

by a di vme alchemy Changes what it learns into its o w n substance ,

and gro w s from within outwardly with an inherent force and

p ower like those that lie hidden in the grain o f wheat .

The soul hath its senses lik e the body that may be cu lti v ated
, , ,
 16 M ORALS A ND DOG M A.

enlarged, re fined, a s i t se l f grows

in statu r e and p r opo rtion ; and
h e w ho cannot appreciate a fine painting o r statue a noble poem , ,

a sw e et harmony a heroic thought o r a di sinterested action or t o

, , ,
s

whom the wisdom o f philosophy i s but foolishness and babble and .

the loftiest truths of less importance than the price o f stocks o r

cotton o r the elevation o f basenes s to o ffice merely l ives o n th e
, ,

level o f commonplace and fitly pride s himsel f upon that i n

,

f er i o r ity o f the soul s senses which i s th e inferiority and impe r

’

f ect d evelopment o f the soul itsel f .

To sleep little and to study much ; to say little and to he ar

, ,

a nd think much ; to learn that we may be able to do and then t o

, ,

do earnestly and vigorously whatever may be required o f us by

, ,

duty and by the good o f o u r fellows ou r country and mankind

, , , ,

these are the duties o f every Mason w ho desires to imi tate the
Master K h ur um .

The duty o f a Mason a s an honest man i s plain and easy I t .

r e q uires o f u s honesty in contracts sincerity in a ffirming sim , ,

p li c i ty i n bargaining and faithfulness

,
i n performing Lie n o t a t .

a ll neither in a little thing nor in a great neither in the substanc e

, ,

nor in the Circu mstance neither in word nor deed : that i s pre
,
.

tend not what i s fal se ; cover n ot what i s true ; and let the measur e
o f your a ffi rmation or denial be the understanding o f your con

tractor ; for he who deceives the buyer o r the seller by speaking

what i s true in a sense not intended or understood by the other
, ,

i s a liar and a thief A Perfect Master must avoid that whi ch

.

deceives equally with that which i s false

,
.

'

Let you r p r ice s be according to that measure o f good and evil

w hich i s establi shed in the fame and common accounts o f the
w i sest and most merci ful men skilled in that manu factu re o r ,

c ommodity ; and the gain such which without scandal i s allowed , , ,

to person s in all the same circumstances .

I n intercourse with others do not do all which thou mayest

'

l aw fully do ; but keep something within thy power ; and because ,

there i s a latitude o f gain in buying and selling take not thou the ,

u tmost penny that i s law ful o r which thou thinkest so ; f o r ,

'

although it be law ful yet it i s not sa fe ; and he who gains all th at

,

he can gain law fully this year will possibly be tempted next
, , ,

y ear, to gain something unlaw fully .

Let no man for hi s o w n poverty become more oppressingand

, ,

cru el i n h i s bargain but quietly modestly dili g en tly and patiently , , ,

1 18 M ORA L S O
A N D D G MA .

e nriches those w h o survive to bear our name i s h i s and not our s , ,

and we in that forum are only hi s trustees For it i s most certai n

.

that God i s j ust and will sternly enforce every such trust ; and
,

that to all whom we despoil to all whom we defraud ; to all from

‘

whom we take or w m anything whatever w ithout fair considera ,

tion and equivalent He will decree a full and adequate compensa

,

tion .

Be care ful then that thou receive no wages here o r el sewhere

, , , ,

that are not thy due ! For i f thou dost thou w rongst some one
, ,

by taking th at which in God s Chancery belongs to him ; and

’

whether that which thou takest thu s be wealth or rank o r , ,

in fl uence o r reputation or a ff ection thou wilt surely be held to

, ,

make full sati s facti on .

 VI .

INT I M A T E S E C R E T A RY .

[ Confident i al Secretary ]
YOU are especially taught in thi s Degr ee to be zealou s and fai th
ful ; to be di sinterested and benevolent ; and to act the peace
maker in case o f di s sensions disputes and quarrel s among the
, , ,

brethren .

Duty i s the moral magneti sm which control s and g uides the

true Mason s course over the tumultuous seas o f li fe Whether the
’
.

stars of honor reputation and reward do or do not shine in the

, , ,

light o f day or in the darkness o f the night o f trouble and adve r

si ty in calm or storm that unerring magnet still shows him the
, ,

tru e course to stee r and indicates with certainty where away lies
,
-

th e port which not to reach involves Shipwreck and dishonor H e .

.

follows its Silent bidding as the mariner when land i s for many
, ,

days not in sight and the ocean without path or landmark spreads
,

o u t all around him follows the bidding of the needle never

, ,

doubting that i t points truly to the north To perform that duty .

,

whether the performance be rewarded or unrewarded i s hi s ,

sole care And it doth not matter though o f this performan ce

.
,

there may be no witnesses and though what he does will be fo r

,

ever unknown to all mankind .

A little consid eration will teach us that Fame has other limi ts
-

than mountains and oceans ; and that he who places happiness in

the frequent repetition o f his name may spend his li fe in p r o p a,

gating i t without any danger o f weeping for new worlds or ne c e s

, ,

si ty o f passing the Atlantic sea .

I f there fore he who imagines the world to be filled wi th h i s a c

, ,

l l9
 1 20 M ORA L S A ND D G M AO .

tions and praises shall subduct from the number o f h i s enc omiast s
, ‘

a ll those who are placed below the flight o f fame and who hear in
,

the valley of li fe no voice bu t th at o f necessity ; all those who i m

agine themselves too important to regard him and consider the ,

mention o f his name as a usurpation of their time ; all who are to o

much or too l ittle pl eased w i th themselves to attend to anything
external ; all who are attracted by pleasure or chained down by ,

pain to unvaried ideas ; all who are withheld from attending his
triumph by di ff erent pursuits ; and all who slumber in universal
negligence ; he will find hi s renown straitened by nearer bounds
than the rocks o f Caucasus ; and perceive that no man can be ven
e r able or formidable but to a small part o f his fellow creatures
,
-
.

And there fore that we may not langu ish i n our endeavors after
,

excellence it i s necessary that as A fricanus counsels his descend

, ,

ants we rai se our eyes to higher prospects and contemplate our

, ,

future and eternal state wi thout giving up our hearts to the

,

prai se o f crowds o r fixi ng ou r hope s o n such rewards as human

,

p o wer can bestow .

We are not born for ourselves alone ; and our country claims her
s hare and our friends their share of us
, As all that the earth pro .

duces i s created for the use o f man so men are created for the ,

sake o f men that they may mutually do good to one another

,
In .

thi s we ought to take nature for our guide and throw into th e pub ,

lic stock the o ffices o f gener al utility by a r eciprocation of duties

,

someti m es by receiving sometimes by giving and sometimes to

, , .

c ement hum an so ciety by arts by industry and by our resources

, , .

Su ff er others to be praised i n thy presence and entertain thei r ,

g o o d a n d glo ry w i th delight ; but at no hand di sparage them o r ,

lessen the report o r make an obj ection ; and think not the a d
,

vancement o f thy brother i s a lessening o f thy worth Upbraid .

no man s weakness to him to di sc o m fit him neither report it to

’
,

disparage him neither delight to remember it to lessen him o r t o

, ,

se t thysel f above him ; nor ever praise thysel f or dispraise a ny

man else unless some su fficient worthy end do hallow it

,
.

R emember that we usually disparage others upon slight grounds

and little instances ; and i f a man be highly commended we think ,

hi m su fficiently less ened i f we can but charge one sin o f folly o r

,

i n feriority in hi s account We should either be more severe to o u r

.

selves or less so to others and consider that whatsoever good any

, ,

one ca n th i nk o r say o f u s w e can te ll h im o f many unworth y and

,
122 M ORA LS A ND D G M A O .

uses is s ti ll like favors unretu rn ed and kin dnesse s unrec iprocat ed ,

an actu al and real po rtion o f hi s fortune .

Generosity and a libe ral spirit make men to be humane and

genial op en hearted frank and sincere earnest to do good easy
,
-
, , , ,

and contented and well wi shers o f man k ind They protect the
,
-
.

feeble against the strong and the defenceless against rapacity and
,

craft They succor and comfort the poor and are the guar dians
.
, ,

under God o f his innocent and helpless wards They value

,
.

friends more than riches or fame and gratitude more than money ,

or p o w e r They are noble by God s patent and their escutcheons

’
.
,

and quarterings are to be found in heaven s g reat book o f heral d ry

’
.

N or can any man any more be a Mason than he can be a gentle

m an unless he i s gen erous liberal and di sinterested To be lib
, , ,
.

eral but only of that which i s our own ; to be generous but only
, ,

when we have first been j ust to give when to gi ve deprives us o f ,

a luxury : or a Com fort this I S Masonry indeed , .

He who i s worldly covetous o r sensual must change be fore he

, ,

can be a good Mason I f we are govern ed by inclination and not

.

by dut y ; i f we are unkind severe censorious or in j urious in the

i
, , , ,

r ela t i o n s o r intercourse of l i fe ; i f we are un faith ful parents o r nu

duti ful children ; i f we are harsh masters or faithless se rvants ; i f

we are treacherous friends or bad neighbors or bitter competitors
o r corrupt unprincipled politicians or overreaching dealers in bus i

ness we are wandering at a great di stance from the true Masoni c

,

light .

Maso ns must be kind and a ff ectionate o ne to a nother Fre .

q u e n t i ng the same temples kneeling at the same alta rs they should

, ,

feel that respect and that kindness for each other which thei r com ,

mon relation and common approach to o ne God should inspire . .

There needs to be much more o f the spirit o f the ancient fellow

ship among u s ; more tenderness for each other s faults more for ’
,

g i v e n e ss more solicitu de for each other s improvement and good

,
’

fortune ; somewhat of brotherly feeling that it be not shame to ,

use th e word br oth er “

.

N othing should be allowed to interfere with that kindness and

a ff ection : neither the spirit o f business absorbing eager and , , ,

overreaching ungenerous and hard in its dealings keen and bitter

, ,

in its competitions low and sordid in its purposes ; nor that o f

,

ambition selfish mercenary restless circumventing living only

, , , , ,

in the opinion o f o thers enviou s o f the good fortune of other s

, ,
 I N T I M A T E SE CR ETA RY . 123

mi ser ably vain of its ow n succes s unj u st uns crupu l ou s

, , , and

sla nderous .

He that does me a favor hath bound me to make him a retu rn ,

o f thank fulness The obligation comes not by cove narft no r by

.
,

his o w n express intention ; but by the nature o f the t hing ; and

i s a duty springing up wi thin the spirit of the obliged person to ,

whom it i s more natural to love hi s friend and to do good fo r , .

g ood than
, to retu rn evil f o r evil ; because a man may forgive an
i nj ury but he must never forget a good turn
, He that re fuses to .

do good to them whom he i s bound to love or to love that which ,

di d him good i s unnatural and monstrous i n hi s a ff ections and

, ,

thinks all the world born to minister to him ; w ith a greedine ss

worse than that o f the sea which although it receives all rivers , ,

into itsel f yet it furni shes the clouds and springs with a return o f
,

all they need O u r duty to th ose who are our benefactors i s to ,

esteem and love thei r persons to make them proportionable r e ,

turns o f service o r duty or profit according as we can or as they

, , , ,

need o r as Opportun ity presents itsel f ; and according to the

,

greatness o f thei r kindnesses .

The generou s man cannot but re gret to see di ssensions and dis
putes among hi s brethren O nly the base and ungenerous delight .

in discord It i s the poorest occupation o f humanity to labo r t o

.

make men think worse o f each oth er as the press and too com , ,

mo nly the pulpit changing places with the hustings and the
,

t ribune do The duty o f the Mason i s to endeavor to make man

, .

think better o f his neighbor ; to quiet instead o f aggrava ting ,

di ffi culties ; to bring together those w h o are severed or estranged ;

t o keep f riends from becoming foes and to persuade foes to be ,

c ome friends To do thi s he must needs control hi s own p as

.
,

s ions and be not rash and hasty nor swi ft to take o ff ence no r
, , ,

e asy to be angered .

Fo r anger i s ; a pro fessed enemy to counsel It is a direct storm .

,

i n which no man can be heard to spe ak or call from wi thout ; fo r

i f you counsel gently you are di sregarded ; i f yo u urge i t and be
,

v ehement you provoke it more

, It is neither manly nor ingenu .

ou s It makes marriage to be a necessary and u navo i da ble tr o u ble

.
‘

friendships and societies and fam il iariti es to be intolerable It , .

mu ltiplies the evil s o f drunkennes s and ma ke s th e levitie so f wine ,

t o run into madness It makes inn oc ent j esting to be the begin

.

ni ng of t r ag e di es . I t tu rns f ri endsh i p i nto h atred ; i t ma k e s it

121 M ORALS A N D DOG MA .

man l o se h im sel f hi s rea son and hi s argument i n d i sputat ion

, a nd ,
.

It turns the desires o f knowledge into an itch o f w rangling -I t .

adds insolency to p ower It turns j ustice into cruelty and j udg

.
,

ment into oppression It ch anges discipline into tediousness and

.

hatred o f liberal insti tution It makes a prosperous man to b e .

envied and the un fortunate t o be unpitied

, .

See there fore that first controlling your o w n temper and gov
, , ,

e r ning your o w n passions yo u fit yoursel f to keep peace and har

,

mony among other men and especi al ly the brethren Above all, .

r em emb er that Masonry i s th e realm o f peace and that among

“
,

M as ons th er e mu st be no dis s ensi on bu t only th a t n o ble e mu la ti on , ,

”
w h i ch can bes t w or k and bes t agr ee Wherever there i s stri fe and .

hatred a mong the brethren there i s no Masonry ; fo r Maso nry i s ,

Peace and B rotherly Love and Concord

, , .

Masonry i s the grea t Peace S ociety o f the world Wherever i t .

ex i sts
, i t struggles to prevent intern ational diffi culties and di s
putes ; and to bind R epublics K ingdoms and Empires togethe r , ,

in o ne great b a nd o f peace and amity It would not so ofte n .

struggle in vain i f Masons knew their power and valued thei r

,

oa ths .

Who ca n su m up the horr or s and woes accu mulated in a singl e

war ? Masonry i s no t da zzled with all its pomp and circumstance ,

all its glitter and glory War comes with its bloody hand into o u r
.

ve ry dwelli ngs It takes from ten thousand homes those who live d
.

t here in peace and com fort held by the tender ties o f family and ,

k indred It drags th em away to die untended o f fever or e x

.
, ,

p o su r e in , in fectiou s c limes ; o r to be ha cked torn and mangled i n , ,

the fierce fight ; to f al l o n the gory field to rise no more or to be

‘

, ,

bo rn e away in aw ful agony to noi some and horrid hospital s Th e

, ,
.

g roans o f the battl e fie ld a r e echoed

- in sighs o f bereavement from
thousands o f desolated hearths There i s a skeleton in every .

house a vacant chair at every table R eturn ing the so ldier brings
, .
,

worse sorrow to his home by the in fection which he has caught o f

, ,

ca mp -vices The country i s demoralized The national mind i s

. .

b rought down from the noble interchange o f kind o ffices with

,

a nother people to wrath and reven ge and base pri de and the habi t
, , ,

o f measuring b rute strength against b rute strength i n ba t tl e ,

.

Trea sures are expended th a t would su flfice to build ten th ous and
,

c h urche s h o spita l s a nd u nive r sitie s o r rib and t i e t ogeth er a con

, , ,

tinent w i th rai ls of n on I f that trea su re w ere sa hk m the see, i t

.
’
 P RO V O ST A N D J UDGE

TH E lesson which thi s Degree inculcates i s J U STI c E i n de ci sion

‘

and j ud gm ent and in o u r intercourse and dealing with other men

,
.

In a country where trial by j ury i s known every intelligent man ,

i s l i able to be called o n to act as a j udge either o f fact al one or o f

, ,

fact and law mingled ; and to assume the heavy responsibilitie s

w hibh belong to that character
‘

are invested with the power o f j u dgm

.

ent Should
uses of all persons uprightly and impartially without ,

any personal consideration o f the power o f the mighty or the

"

,
’

bribe o f the rich o r the needs o f the poor That i s the c ardinal
, .

rule which no o ne will di spute ; though many f a il to observe it

, .

But they must do more They must divest themselves o f p re j u

.

dice and preconception They must hear patiently remembe r

.
,

a ccurately and wei gh carefully the facts and the arguments o ff er

,

ed before them They must not leap hastily to conclusions no r

.
,

form opini ons be fore they have heard all They must not presume .

crime o r fraud They must neither be ruled by stubborn pride o f

.

opinion nor be too facile and yielding to the views and argument s
,

o f others In deducing the motive from the proven act they

.
,

must no t assign to the act either the best or the worst motives bu t ,

those which they woul d think it j ust and fair for the world to as
sign to it i f they themselve s had done it ; nor must th ey endeavo r
, ,

t o make many little Ci rcumstances that weigh nothing separately

, ,

w eigh much together to prove their o w n acuteness and sagacity

, .

These are sound rules f o r every j uro r al so to ob serve , , .

126
 PROVOS T A N D J UDG E . 1 27

In ou r intercourse with others there are two kinds o f inj us t ice ,

the first o f those w ho o ffer an inj ury ; the se cond o f those w ho

, ,

have it in thei r power to aver t an inj ury from those t o whom it i s

off ered and yet do it not
, S o a c tive inj ustice may be done i n tw o
.

ways —
b y fo r ce and by fraud — o f which force i s lion
,
like and -
,

fraud fox like — both utterly repugnant to social duty but fraud
-
, ,

the more detestable .

Every wrong done by one man to another whether it afi ec t hi s ,

person hi s property hi s happiness o r hi s reputation i s an o ff ense

, , , ,
~

against th e law o f j ustice The field o f thi s Degree i s therefore a

.

wide and vast one ; and M asonry seeks for the most impressiv e
mode o f en forcing the law o f j ustice and the most e ff ectual mean s ,

o f preventing wrong and inj ustice .

To thi s end it teaches this great and m omentous truth : that

w rong and inj ustice once done cannot be undone ; but are eternal
in their c onsequences ; once committed are numbered w ith the ,

i rrevocable Past ; that the w rong that i s done con tai ns its own
"

retributive penalty as surely and as naturally as th e acorn con .

tains the o ak Its consequences are its punishment ; it needs no

.

other and can have no heavier ; they are involved in its commi s
,

sion and cannot be separated from it A wrong done to anothe r

, .

i s an inj ury done to ou r o w n N ature an o ff ence against our o w n ,

souls a di sfiguring o f the image o f the Beauti ful and Good Pun
, .

i sh m ent i s not the exe cution o f a sentence but th e occurrence o f ,

an e ff ect It i s ordained to follow guilt not by the decree o f God

.
,

a s a j udge but by a law enacted by Him as the Creator and Legi s

,

lator o f the Universe It i s not an arbitrary and artificial annex

.

ation but an ordinary and logical consequence ; and therefore

,

must be bo rne by the wrong doer and through him may flow o n -
,

to others It i s the deci sion o f the infinite j ustice o f G o d in the

.
,

f o rm o f law .

There can be no inter ference with or remittance o f o r p ro tec , ,

ti on from the natural e ff ects o f our wrongful act s God will not
, .

interpose between the cause and its consequence ; and in that Sense
there can be no forgivenes so f sins The act which has debased .

ou r soul may b e repented o f may be tu rned from ; but the in j ury

‘

i s done .The debasement may be redeemed by a fter e fforts the -

,

stain obliterated by bitterer struggles and severer su fferings ; but

th e e ff orts and the endurance whi ch might have raised the soul to
the l o fti es t h ei ghts are now e x haus ted in merely regaining wha t
 28 M ORA L S A N D D OG MA.

it ha s l o st There must always be a wide difl e r ence be tw ee n

.

'

him who only cease s to do evil and him w ho has always don e ,

well .

He will certainly be a far more sc rupulou s watcher over his con

duct and far more careful o f his deeds who bel ieves that th os e
, ,

deed s wil l inevitably be ar their natural consequences exe mpt from ,

a fter intervention than he who believes that penitence and par

,

do n wil l a t any time unlink the chain o f sequence s Surely we .

shall do less wrong and inj ustice i f the co nvi ct io n i s fixed and ,
/

embedded in our so u l s that everything done i s done i rrevo cably ,

that even the O mnipotence o f God Cannot u nco mmi t a deed can ,

not make that u n don e which h as bee n don e ; that every act o f .

Ours mu s t b ear its allotted fruit according to the everlasting law s

, ,

— must remain forever ine ff aceably inscribed on the tablets

of

Universal N atu re .

I f you have wronged another you may grieve repent and re so

, , ,

lu tely dete rm ine against any such we akn ess in future You may .
,

so far as it i s poss ible make reparation

,
It i s well Th e i nj u red . .

party may forgive you according to the meaning o f humanlan

,

guage ; but the deed is done ; and all the powers o f N ature were ,

they to co n sp 1 re m your behal f co u l d not make it u n done ; the

,

consequences to the body th e consequences to th e so ul though no

, ,

man may perceive them ar e th er e are w ritten in the annals of the

, ,

Past and must reverbrate throughout all t ime

, .

Repentance fo r a wrong done bea rs like every other act its o w n

, , ,

fruit the fruit o f puri fying the heart and am ending the Futu re
, ,

but not o f e ffacing the Past The commission o f the wron g is an

.

irrevocable act ; but it doe s not incapacitate the soul to do right

for the future Its con sequences c annot be expunged ; but i ts
.

course need not be pursued Wrong and evil perpetrated though

.
,

ine ff aceable call for no despai r but for e ff orts more energetic tha n
, ,

be fore R epentance i s still as val id as ever ; but it i s valid to se

.
l

Cu re the Future not t o o bliterate the Past

, .

Even the pulsations o f the air once se t in motion by the hum an

,

voice cease not to e x ist wi th the sound s to which they g ave ri se

,
. .

Their quickly attenuated force soon becomes inaudible to human

-

ears But the waves o f ai r thus raised perambulate the surfa ce of

.

earth and ocean and in less than twenty hours ev ery atom o f the
, ,

atmosphere takes up the altered movement due t o that i nfini te si

m al portion o f primitiv e mo t ion w hi ch ha s been convey ed to i t

130 M ORA LS A ND DOG MA .

p u rity through much anguish a fter many stri fe s ; bu t the w eaker ,

fellow creature whom he led astray whom he made a Sharer i n h i s

-
,

guilt but whom he cannot make a Sharer in hi s repentance and

,

amendment whose downward course ( the first step o f which h e

,

ta ught ) he cannot check but i s compelled to witness — what fo r

, ,

g i v e n e ss o f si n s can avail him t here ? Th e r e i s his perpet u al h i s ,

i nevitable puni shment which no repentance can alleviate and no , ,

mercy can remit .

Let us be j ust al so in j udging o f other men s motives We

, ,
’
.

know but little o f the real merits o r demerits o f any fello w

creature We can rarely say with certainty that this man is mor e
.

g uilty than that or even that this man

,
is very good o r v er y
wicked O ften the basest men leave behind them e x cellent rep u
.

t at i o n s .There is scarcely one o f us who has not at some time i n ,

hi s li fe been o n the edge o f the commission o f a crime Every

,
.

o ne o f us can loo k back and shuddering s e e the time when ou r ,

f eet stood upon the slippery crag s that overhung the abyss o f
gu ilt ; and when i f temptation had been a little more urgent o r
, ,

a little longer continued i f penury had pressed us a little harder, ,

o r a l ittle more wine had further disturbed o u r intellect dethroned

.
,

o u r j u dgmé nt and aroused our passions o u r feet would have slip

, ,

ped and we Should have fallen never to rise again

, ,
.

“
We may be able to say —
Th is man has lied has pil fered h a s , ,

forged has embezzled moneys intrusted to him ; and th a t man h a s

,

”
gone through li fe wi th clean hands But we cannot say that the .

former has not struggled long though unsuccess fully agains t , ,

temptations under which the second would have succumbed with

ou t a n eff ort We can say which has the cleanest h ands before
.

man ; but not which has the cleanest s ou l before G od We may .

be able to: Say this man has committed adulte ry and th a t man
, ,

has been ever chaste ; but we cannot tell but that the innocence
o f one may have been due to the coldness o f his heart to the a b
-
,

sence o f a motive to the presence of a fear to th e slight degree

, ,

of the temptation ; nor but that the fall of the other may have
been preceded by the most vehement sel f contest caused by the -
,

most over mastering frenzy and atoned for by the most hallowing
-
,

repentance Generosity as well as niggardline ss m ay be a mere

.

yielding to native temperament ; and in the eye o f Heaven a long ,

li fe o f b e ne ficenc e in one man may have cost les s e ff ort and may ,

indicate less virtue and le ss sa c rifice o f interest th an a f ew r a re’

,
 PROVOS T A ND J U DGE . 131

hi dden t k i ndness wrung by duty ou t o f th e reluctant and

ac s o f

u ns ympathizing nature o f the other There may be more real .

merit more sel f sac r i fic i ng e ff ort more o f the noblest elements

,
-
,

o f moral grandeur in a li fe o f failure sin and S hame than in a

, , , ,

career ; to o u r eyes o f stainless integrity

,
.

When we condemn or pity the fallen h ow do w e know tha t , ,

tempted like him we should not have fallen like him as soon and
, , ,

perhaps with less resistance ? How can we know what w e Should

do i f we were ou t o f employment famine crouching gaunt and , , ,

hungry o n o u r fire e ss hea rth and o u r children wai ling for bread
,
l ,
?

We fall not becau s e w e a r e not e nou gh tempte d ! He that h ath

f allen may be at heart as honest as we Ho w do we know that ou r .

daughter sister wi fe coul d resi st the abandonment the desola

, , , ,

tion the distress the temptation that sacrificed th e virtue o f th eir

, , ,

poor abandoned sister o f shame ? Perhaps they also have not

fallen because they have not been sorely tempted ! Wi sely are
,

we directed to pray that we may not be exposed to temptation .

Human j ustice must be ever uncertain How many j udicial . .

murders have been committed through ignorance o f the phenom

ena o f insanity ! How many men hung for murder w h o were no
more murderers at heart than the j ury that tried and the j udge
that sentenced them ! It may well be doubted whether the ad
m inistration o f human laws in every country i s not one gigantic
, ,

mass o f inj ustice and wrong G o d seeth not as man seeth ; and
’
.

th e mo st abandon ed criminal black as he i s be fore the world may

, ,

yet hav é continued to keep some little light burning in a corn er

o f his soul which would long since have gone o u t in that o f tho se
, ,

w h o walk proudly in the sunshine o f immaculate f ame i f th ey had ,

been tried and tempted like the poor outcast .

We do not know even the ou ts i de li fe o f men We are no t com .

petent to pronounce even on thei r deeds We do not kn ow h al f .

th e acts o f wickedness o r virtue even o f o u r most immediate f el

,

lows We cannot say with certainty even o f o u r nearest friend

.
, , ,

that he has not committed a particular sin and broken a p arti cu ,

lar commandment Let each man ask his ow n heart ! O f how

.

ma ny of our best and o f our worst acts and qua lities are our most
intimate associates utterly unconscious ! How many virtues does
no t the worl d give u s credit for that we do no t possess ; o r vices
,

condemn u s for o f which we are not th e Slaves

,
It i s but a sm all
rtion f i l d ds and thoughts that e v er c omes to li h t
p o o ou r e v ee
g ;
1 32 M ORA LS A N D DOG MA .

and o f ou r f ew d mi ng goodn esse s

re ee , th e l arge st porti on i s known
to G od lone
a .

We sh all therefore be j ust in j udging o f other men o nly when

, , ,

we are charitabl e ; and we should assume the prerogative o f j udg

.

ing others only when the duty i s forced upon us ; since we are so
almost certain to err and the consequences o f error are so seriou s
,
.

N o man need covet th e o ffice o f j udge for in assuming it he as

sumes the gravest and most oppressive responsi bility Y et you .

have assumed it ; we all assume it ; f o r man i s ever ready to j udge ,

and ever ready to condemn his neighbor while upon the same stat e ,

o f c ase he acquits himsel f See therefore that you e x ercise your

.
, ,

c hi ce cautiously and ch a ritably lest in passing j udgment upo n , ,

the criminal yo u commit a gr eater wrong than that f o r which you

,

co n demn him and the consequences o f which must be eternal

,
.

The faults and crime s and follies o f other men are not uni m
p o rtant t o us ; but form a part o f o u r moral discipline War and .

bloo dshed at a distance and frauds which do not a ff ect o u r p ecu

,

ni ary interest yet touch u s i n o u r feeli ngs and concern o u r moral

, ,

w el fare They have much to do w ith all thoughtful hearts The

. .

public eye may look unconcernedly o n the miserabl e victim o f vice ,

and that shattered wreck o f a man may move the multitude to

l aughter o r to scorn But to the Mason it is the form o f sacred

.
,

humanity that i s be fore him ; it i s an erring fellow being ; a deso -

late forlorn forsaken soul ; and hi s thoughts en folding the poor

, , ,

wretch will be far deeper than th ose o f indi ff erence ri di cule o r

, , ,

c ontempt All human o ff ences the whole system o f di shonesty

.
, ,

e vasion circumventing forbidden indulgence and intriguing am

, , ,

bitio u in which men are stru ggling with each other will be looked
, ,

upon by a thought ful Ma son not merely as a scene o f mean toil s ,

and stri fe s but as the solemn con fl icts o f immortal minds for ends
, ,

vast and momentous as their own being It i s a sad and unworthy .

stri fe and may well be viewed with indignation ; but that i ndig
,

nati o n must melt into pity Fo r the stakes for which these game .

ste r s play are not those which they imagine not those which are ,

in sight Fo r example thi s man p lays for a petty o ffice and gains
.
, ,

i t ; b u t the real stake he gains i s sycophancy uncharitablen e s s , ,

s lander and deceit

, .

G oo d men are too proud o f th ei r goodnes s They a re resp ecta .

ble di sh onor come s not nea r th em ; th eir countenanc e has w e i gh t

and i nflu ence ; th ei r r obes are u nstained ; the poi sonou s b reath o f
134 M ORA LS A ND D G M A O .

abhorrence Deal faithfully but p atiently and tende rly w i th thi s

.
, ,

evil ! It is no matter for petty provocation nor f o r per sonal ,

stri fe nor for selfish irritation

,

Speak k i ndly t o your erring brother ! G od pities him : Christ

’
has died for him : Providence waits for him : Heaven s mercy
yearns toward him ; and Heave n s spirits are ready to welcome ’

him back with j oy Let your voice be in unison with all those .

p owers that God i s using for his recovery !

I f one defra uds you and exults at it he is the most to be pit ied
, ,

o f human beings He has done himsel f a f ar deep e r inj ury than he

'

'

has do ne you It is he and not yo u whom G od regards wi th

'

.
, ,

m ingled di spleasure and compassion ; and H is j udgment Should

be your law Among all the benedictions o f the Holy Moun t
.

th ere is not one for this man ; but for the merci ful the p ac e e - t
,

makers and the persecuted they are poured out freely

,
.

We are all me n of like passions propensities and e x posure s , ,

.

There are el ements in us all which might have been perverted , ,

through the successive processes o f moral deterioration to th e ,

wo rst o f cri mes The wretch whom the execration of the throng
.

i ng crowd pursues to the sc a ff old i s not worse than any one o f

,
,

t hat multitude might have b ecome under similar circumstance s .

He is to be condemned indeed but al so deeply to be pitied

.
,
.

I t does not become the frail and sin ful to b e vindictive tow ar d
evengt h e worst criminal s We o w e much to the good Providence .

o f Go d ordaining for us a lot more favorable to virtue We all had

, .

th at w ithin us that might have been pushed to the same excess

,
.

Perhaps we should have fallen as he did wi th less temptati on Per ,

.

haps we h ave d one acts that in proportion to the temptation o r , ,

provocation were less excusable than his great crime Silent pity
, .

and sorrow for the victim should mingle with our detestation o f
the guilt Even the pirate who murders in cold blood on the high
.

seas is such a man as you or I might have been O rphanage i n

, .

childhood or base and di ssolute and abandoned parents ; an nu

,

friended youth ; evil companions ; ignorance and want o f moral

cultivation ; the temptations of sin ful pleasure or grinding pov
e r ty ; familiarity with vice ; a scorned and blighte d name ; seared

and crushed affections ; desperate fortunes ; these are steps that

might have led any one among us to un furl upon the high seas the
'

bloo dy flag of universal defiance ; to wage war with our kind ; to

live the li fe and die the dea th o f th e reckless and remo r seless fr ee
 PROVOST AN D J UDGE . 135

booter . Many afi ecti ng relationsh ip s o f h u manity ple ad wi th u s

to pity him Hi s head once res ted on a mother s bo som He was’
. .

once th e obj ect o f sisterly love and domestic endearment Perhaps .

his hand since often red with blood once clasped another littl e
, ,

loving hand at the altar Pity him then ; his blighted hopes and
.

hi s cru shed heart ! It i s pro per that frail and errin g cre
like us should do so should feel the crime but feel it as
, ,

t empted and rescued creatures should It may be that whe

,
.

weighs men s crimes He will take into consideration the t emp ta

’
,

t ions and the adverse circumstance s that led to them and the op ,

p o r tu ni t i e s f o r moral culture o f t h e o ff ender ; and it may be th at

ou r o w n o ff ences will weigh heavier than we think and the mur ,

der e r s lighter than according to man s j udgment

’ ’
.

O n all accounts ,therefore let th e true Mason never forget the

,

solemn inj unction necess ary to b e observed at almos t every mo

,

m ent of a bu sy li fe : J UDG E N OT LEST YE Y O U R SE LV E S RE J UD G ED

“
,

FOR W H A TSO EvER J UDG M E N T YE M EA SU R E U N T O OT H E R S 3T H§ E ,

SA M E S H A LL I N TU RN BE M EA SU R ED U N T O YO
”
U Such i s the
.

lesso n tau ght th e P rov ost and

 I N T E N D A N T O F T H E BU I LD I N G .

IN this Degree you have been taught the important le sson tha t ,

none are entitled to advance in the Ancient and Accepted Scott i sh

R ite who have not by study and applicati on ma de ft h emselves
‘
'

familiar with Masonic l earning and j urisprudence The Degrees .

of this R ite are not for those who are content with the mere work
and ceremonies and do not seek to explore the mines o f wi sdom
,

that lie buried beneath the surface Y ou still advance toward the
.

Light toward that star blazing in the distance which i s an e m

, , ,

blem o f the Divine Truth given by God to the first men and
, ,

preserved amid all the vicissitudes of ages in the traditions and

teachings of Masonry How far you w ill advance depends upon
.
,

yoursel f alone Here as everywhere in the world Darkness

.
, ,

struggles with Light and clouds and s hadows intervene between

,

you and the Tru th .

When you shall have become imbued w i th the morality o f Ma

so n r y with which you yet are and for some time will be e x clu
,
-

si ve ly occupied —
when you shall have learned to practice all the
,

virtues which it inculcates when they become familiar to you as

your Household Gods ; then will you be prepared to receive its
lofty philosophical instruction and to scale the heights upon
,

whose summit Light and Truth sit enthroned Step by step men .

must advance toward Perfection ; and each Masonic Degree is

meant to be one of those steps Each i s a development of a par
.

'

t i cu la r duty ; and in the present you a r e ta u gh t charity and be

1 36
 38 M ORALs A N D DOG M A .

o f Sw eet and e ff c u
e t al Conso latio n s ; and i nflex ibility i n the
h op e s
a c complishment o f the most painful and a rduous duties I t has .

always pro p agated it with a rd or an d perseverance ; and therefo re

it labors at the present day more zealously than ever Scarcely a .

Masonic d i scourse i s pronounced t hat does no t demonstrate th e ,

necessity and advantages o f th is faith and especi ally recall the t wo ,

co nstitu tive principles o f religi on that ma ke all religion love Of , ,

-

G od and love o f neighbor

, Masons carry these princi ples into
.

the bo soms o f their families and o f society While the Sect aria ns .

o f former times en feebled the religious spirit Masonry formin g , ,

o ne great People over th e whole globe and marching under the

, ,

great banner o f Charity and Be nev o le nce preserves that religiou s ,

feel ing strengt h ens it ex te nd s it i n its pu ri ty and simplicity as it

, , ,

h a s always e x i sted in the dep th s o f th e h u man hea rt as it e x i ste d

‘

eve n under the dominion o f th e ni ost ancient forms o f worsh ip , ,

bu t w here gross and debasing superstitions fo rbade its recognitio n .

A Masonic Lo dge should resemble a bee hive in which all the -

,

members w ork together with ardor fo r the common good Ma .

sou ry i s not made fo r cold soul s and narrow minds that do not ,

comprehe nd its lo fty mission and sublime apostolate Here th e .

a nathema ag ainst lukewarm so ul s applies To com fort misfortu ne .

,

t o popularize knowledge to teach whatever i s true and pure i n re

,

ligio n and philoso phy to accustom men to respect order and th e

,
'

proprieties o f li fe to po int ou t th e way to genuine happiness to

, ,

prepare f o r th at fo rtu nate peri od when all the factions o f the ,

H u m an Fam ily united by the bonds o f Toleration and Frate r

,

ni ty shall be but o ne household

,
— the se are labo rs that may w ell,

e x cite zeal and even enthusiasm .

We do no t now enlarge upon o r elabo rate these ideas We bu t

~

utt er them to you briefly as hi nts u p on which you may at your

, ,

leisure re flect Hereafter i f you continue to advanc e they will

.
, ,

be un folde d explained and developed

, ,
.

Ma sonry utters no impracticable and extravagant precepts cer

'

tain becaus e they are so to be disregarded It asks of its initiates

, ,
.

nothing that it i s not possible and even easy for them to perform .

Its teachings are eminently practic al ; and its statutes can be

obeyed by every j u st upright and honest man no matter what his
, , ,

faith or creed Its ob j ect i s to attain the greatest practical good

.
,

without seeking to make men perfect I t doe s no t meddle with .

th e do mai n o f religio n no r i h q u i re i nto the myste ri e s o f regen

.
 I N TENDAN T or THE BUI LDI N G . 1 39
“

cra ti on . writte n by the finger o f

I t teaches those tru th s th at ar e

G od u pon th e hea rt o f man those view s o f duty which have been ,

w rou ght ou t by the meditations Of the studious confirmed by the ‘

,

allegiance o f the go o d and wi se and stamped a s sterling by th e ,

r esponse they find i n e very unc o r rupted mind I t does not dog .

matize nor vainly imagi ne dogm atic certainty to be attainable

,
.

M asonry doe s not occupy itsel f with crying down this world ,

w ith its splendid beauty i t s thrill ing interests its g lorious work s
, , ,

i ts noble and holy aff ections ; no r e x hort us to detach o u r hearts

f ro m t hi s earthly li fe a s empty fl eeting and u nwo rthy and fix
, , , ,

th em u po n Heaven a s th e only sphere dese rving the love o f the

'

loving o r the medi tati on o f th e wise It teaches that man h as .

h i gh duties to per fo rm and a high destiny to fulfill o n thi s earth ;

, ,

th at thi s world is not merely the portal to another ; and that this
li fe t hough no t ou r o nly one is an integral one and the particular
, , ,
’
one with which we are here meant to be concern d ; that th e P res
e
ent is ou r scene o f act i on and th e Future f o r spE cu lat i on and
,

f o r t rust that man was sent upon the earth to l ive in it to enj oy
, ,

i t to study it to love it to embellish it to make the most of it

, , , ,
.

It 1 s hi s country o n which he should lavi sh ni s a ffections and hi s

,

eff orts It 1 s here hi s influences are to operate It 1 8 hi s house

. .
,

an d no t a tent ; hi s home and not mer ely a school He is sent

, .

into thi s world not to be constantly hankerin g a fter dreaming of

, , ,

preparing for another ; but to do }hi s duty and fulfill his destiny
o n thi s earth ; to do all that lies in his power to improve it , to

render it a scene o f elevated h app me ss to himsel f to those around ,

him to those w h o ar e to come a fter him Hi s li fe here is pa r t of

’

, .

hi s immortality ; and thi s world al so i s among the stars , , .

And thus Masonry teaches u s w ill man best prepare for that
,
.

Future which he hopes fo r The Unseen cannot hold a higher .

place in our a ff ections than the Seen and the Familiar The law .

o f ou r being i s Love O f Li fe and its interests and adornments ; ,

love o f the world in which ou r lot i s cast engrossment with the ,

interests and a ffections o f earth N ot a low or sensual love ; not .

love of wealth o f fame o f ease o f p ower o f splendor N ot low

, , , , .

worldl iness ; but the love o f Earth as the garden on which the
Creator has lavished such miracles o f beauty ; as the habitat i o n
o f humanity the arena o f its con flicts the scene o f its illimitable
, ,

progress the dwelling place o f th e wise the good the active th e

,
-
, , ,

loving and the d ea r ; the place o f opportunity for the dev elopmen t
,
 40 M ORALS ANnDocM A
'

by mean s o f sin and su ff er i ng and sorrow o f t h e nob lest p assions, ,

the loftiest virtues and the tender es t sympathie s

’

.
,

They t ake very unprofitable pains w h o endeavor to p e r su ade ,

men that they are obliged wholly to despise thi s world and all th at ,

is in it even whilst they themselves l ive here G o d h ath not t ak en

,
.

all that pains in forming and framing and furnishing and adorn
ing the world that they w h o were made by Him to live in i t
,

Should despise it It will be enough i f th ey do not love it too im

.
,

moderately It i s useless to attempt to exti nguish all those afi ec

.

tion sa nd passions which are and always wil l b e inseparable from

human nature As long as he world lasts and honor and virtu e
.
,

and industry have reputation in the world ther e will be ambitio n

‘

,
,

a nd emulation and appetite in the best and most accomplished m e n

'

in it ; and i f there were not more barbarity and vice and wicke d
,

nes s would cover every nation o f th e world than i t now su ff e rs ,

under .

Those only who feel a deep interest in and a ff ectio n for thi s , ,

world will work resolutely f or its amelioration Th o se wh o unde r

, .

value this li fe naturally become querulous and dis contented and

, ,

lose their interest in the wel fare o f their fellows To serve them .
,

and so to do our duty as Masons we must f eel that the ob j ec t is ,

worth the exertion ; and be content with this world in which G od

has placed us until He permits us to remove to a better one He
, .

i s here with us and does not deem thi s an unworthy world

, .

It it a serious thing to defame and belie a whole world to speak ‘

of it as the abode of a poor toiling drudging ignorant contempt, , , ,

ible race Y ou would not so discredit your family yo u r friendly

.
,

circle yo ur village your city your country The world is not a

, , , .

'

wretched and a worthless one ; nor i s it a mi sfortune but a thing ,

to be thank ful for to be a man I f l i fe is worthless so also is im

, .
,

mortality .

In society itsel f in that living mechan i sm o f human rela ti o n

,

ships that spreads itsel f over the world there is a finer essen ce ,

within that as truly moves it as any power heavy or e x pansiv e

, , , ,

moves the sounding manufactory o r the swi ft flyi ng car Th e -

.

man machine hurries to and fro upon th e earth stretches ou t i ts

-
,

hands on every side to toil to barter to unnu mbered labors and

, , ,

enterprises ; and almost always the motive that which moves it , ,

is something that takes hold of the comforts a ff ections and hope s , ,

o f social existence True the mechanism oft e n works with difli

.
,
14 2 MORALS A N D DOG MA.

that we s hould not dep reci at e thi s l i fe I t does not hold that . ,

wh enwe reflect o n the destiny that awaits man o n earth we ought ,

t o bedew hi s cradle wi th o u r tears ; but like the Hebrews it ha il s , ,

th e :birth o f a child wi th j oy and h olds that his birthday sh ou ld ,

he a festival .

51 It has no sympathy with thos ew ho profess to have prov e d thi s

.

life and f ound it little worth ; w ho h ave deliberately mad e u p

,
"

their minds that it i s far more miserable than happy ; because i ts

em
.

p loyments are tedious and th eir schemes often

,
ba ffled thei r ,

f ri endships broken o r their friends dead its pleasures palled and

, , , .

it s h onors faded and its paths beaten familiar and dull

, , ,
.

fi rMa so n r deems it no mark O f great piety toward G o d t o di s

y
p a ra ge i f n,o t despise the state that He ,
has ordained f o r us I t .

d oe s not absurdly set up the claims o f another world not in co m ,

parison merely but 1 n competition with the claims o f thi s It

, ,
.

looks u p o n bo th as parts of one system It holds that a man may .

make the best o f thi s world and Of another at the same time I t .

does not teach its initiates to think better o f other works and di s
p e n sa t i o n s o f G o d by thinking meanly of these
, It does not look .

upon li fe as so much time lost ; nor regard its employments a s

t r ifl e s unworthy o f immortal beings ; nor tell its followers to fold
their arms as i f in disdain o f their state and species ; but it look s
,

soberly and cheerfully upon the world as a theatre o f worthy ,

ac tion o f exalted use fulness and Of rational and innocent enj oy

, ,

ment .

It holds that with all its evils li fe i s a blessing To deny th at

, ,
.

is to destroy the basi s o f all religion natural and revealed The , .

very foundation o f all religion i s laid o n the firm belief that G od

“

i s good ; and i f thi s li fe is an evil and a curse no such belief can ,

be rationally entertained T 0 level o u r satire at humanity and

.

h uman existence as mean and contemptible ; to look on thi s worl d

,

a s the habitation o f a m i se rab le r a c e fit only for mockery and ‘

S corn ; to consider this earth as a dungeon or a prison which has ,

no blessing to o ff er but escape from it i s to extinguish the primal ,

light o f fait h and hope and happiness to destroy the basi s o f t e ,

ligion and Truth s foundation in the goodness o f God : I f it i n

’
,

de ed be so then it matters not what el se i s true or not tru e ; spec ‘

u lati o n is vain and faith i s vai n ; and all that belongs to m

,

an s ’

highest being i s buried in th e ruins o f misanthropy melancholy , ,

and desp a ir .
 mTENDA N T OF TH E B U I LDI N G . 43

Ou r love o f l i fe ; the tenacity w i th which in s o rr ow , and su fi e r

ing, w e Cl ing to it ; ou r attachmen t to o u r home to th e spot t hat ,

g ave us bi rth t o any

, place howe ver rude unsightly o r,barren o n , , ,

whi ch the history o f o u r years has been written all show h o w dea r ,

are the ties o f kindred and society M isery makes a greater im .

pression upon us than happiness ; because the former i s no t the

habit o f ou r minds It i s a strange unusual guest and we a re
.
, ,

more conscious o f its presence Happiness lives with us and w e .

,

forget it It does no t e x cite us no r disturb the order and cour se

.
,

o f o u r thoughts A great agony i s an epoch in our li fe We t e

. .

member our a fflictions as we do the storm a nd earthqu ak e , ,

because th ey are ou t o f the common course o f things They a re .

like disastrous events recorded because e x traordinary ; and with

,

whole and unnoticed periods o f prosperity between We ma rk .

and signalize the times o f cal amity ; but ma ny happy days and
unnoted periods o f enj oyment pass that are unrecorded eith er in ,

the book o f memory or in the scanty annal s o f ou r thanksgiving

, .

We are l ittle di sposed and less able to call up from the dim remem
b r a nce s o f our past years the peaceful moments the easy sensa
, ,

tions the bright thoughts the quiet reveries th e throngs o f kind

, , ,

a ff ectio ns in which li fe flowed o n bearing us almost unconsciously ,

upon its bosom becau se it bore us calmly and gently

, .

Li fe is not only good ; but it has been glorious in the experien ce

o f millions The glory o f all human virtue clothes it The splen
. .

dors o f devotedness b ene fic e nce a nd h e ro i sm are upon it ; the

, ,

crown Of a thousand martyrdoms is upon its brow The bright .

n ess o f the soul shines through thi s visible and sometimes dark

ened li fe ; through all its surrounding cares and lab ors Th e .

humblest li fe may feel its connection wi th its Infinite Source .

There i s something mighty in the frail inner man ; something o f

immortality in this momentary and transient being The mind .

stretches away on every side into infinity Its thoughts flash

, ,
.

abroad far into the boundless the immeasurable the infinite ; far
, , ,

i nto the great dark teeming future ; and become powers and i n
,
’
.

fl u enc e s in o th e r age s To know its wonderful Author to bring

.
,

down wi sdom from the Eternal Stars to bear upward its homage ,
,

gratitude and love to the Ruler of all worlds to be immortal i n

, , ,

our influences proj ected far into the slow approaching Future -
,

makes li fe m ost worthy and most glorious .

Li fe i s the wonder ful cr eation o f G od It is li g ht sp ru ng from .

,
144 M ORA LS A N D DOG MA.
‘

vo i d darkn e ss ; po w e r w ak ed from inertne ss and impotence ; be

“

ing cr eated from n o thing ; and the contr a s t may w e ll e nki ndle
“

wonder and del ight It i s a rill fr o m the infinite overfl o wi ng

‘

.
,
.

go odness ; and from the moment when it first gu shes up into the
light to that when it mingles with th e o cea n o f Eternity th at
,
.
,

Goodness attends it and mini sters to it It i s a great and glorio u s .

gi ft There is gladness in its in fant voices ; j oy in th e buoya nt

.

step o f its youth ; deep satisfacti o n in i ts s t rong maturity ; and

peace in its quiet age There is good f or the good ; virtue fo r th e
.

faith ful ; and victory for the valiant There is even i n this hu m .
,

ble li fe an i n finuy fo r those whose desi res are boundless Th e re

'

.
,

are blessings upon its bir th ; there i s hop e in i t s death and eter
'

ni ty in i t s prospect Thus ear th which b inds many in chain s i s

.
, ,

to the Mason both the starti ng place and goal o f i mmortali ty -

.

M any it buries in the rubbish o f du l l cares and wearying vani tie s ;

bu t t o the Mason it i s the lofty mount o f medita tion wh ere ,

Heaven and In finity and Etern ity are spr ea d be fore him and
,

a round him To the lofty-minded the pure and the v i rtuous thi s
.
, , ,

li fe is the beginning o f Heaven and a part o f immortality , .

G o d hath appointed one remedy fo r all the evils in the w o rld

and that i s a contented spi rit We may be reconciled to pov erty .

and a low fortune i f we su ffer contentedness and equanimi ty to

,

make the proportions N o man i s poor w h o doth not think him .

sel f so ; bi i t i f in a full fortune with impatience he desires more

, , ,

he proclaims his wants and h i s beggarly condition This vi rtu e ~

.

of contentedness was the sum o f all the old moral philosophy and '

i s o f most un iversal use in th e whole course of our lives and th e ,

only instru men t to ease the burdens o f the world and the enmities
o f sad chances It i s the great reasonableness o f complyin g with
.

the Divine Providence which govern s all the w o rld and hath so , ,

ordered us in the admini stration of Hi s gre at family It i s fit that .

God should dispense His g i fts as He pleases ; and i f we mu rmu r

here we may at the next melancholy be trou bled that He did no t
, , ,

make us to be angel s o r star s .

We ourselves make ou r fortune s goo d o r bad ; and when G o d

lets loose a Tyrant upon us or a sickness o r scorn o r a lessened , , ,

for tune i f we fear to die or know not h ow to be patient or are

, , ,

proud or covetous then the calamity sits heavy on u s But i f w e

, , .

know how to manage a noble prin ci pl e and fea r no t death SO m uch ,

as a di sho nest a cti on and th ink i mpatien ce a worse evil than a

,
 Z6 MORALS AN D DOG MA.

w h o w ent d ow n h o rse and m an be fore N apoleo n and the latte? ,

that he i s no t the beggar w h o bareheaded in the ble ak w inter

,

w ind hold s o u t his tattered hat fo r charity There may b e many .

w ho are ri che r a nd more fortunate ; bu t m any thousand s w ho are

very miserabl e c ompared to t he e
, .

A fter the worst assaults o f Fo rtune there will be someth ing ,

le ft to u s — a merry countenance a chee rful spirit and a good co n

, , ,

science the Providence o f G o d ou r hopes o f Heaven o u r charity

, , ,

fo r thos e w ho have inj ured us ; perhaps a loving w i fe and many ,

f riend s to p i ty and some to relieve us ; and light and air and all
, ,

th e beau ties o f N a ture ; we ca n read di scourse and meditate ; and , ,

having stil l t hese blessings we shou l d be much in love with so r

,

row and peevishnes s t o los e t he m all and prefer t o sit dow n on ,

ou r littl e hand ful o f t horn s .

Enj oy the blessings o f thi s day i f G o d s end s them and th e evils

, ,

o f it bear patiently and calmly ; f o r thi s day only i s ours : w e are

dead to yesterday and we are no t yet born t o the morrow Wh en

, .

ou r fo rtunes are violently Changed o u r spirits are unchanged i f , ,

t hey alway s stoo d i n the suburb s and expectation o f sorrow s and

r everse s .The blessings o f i mmunity sa fegu ard liberty and i n , , ,

t egr i ty deserve the thanksgiving o f a whol e li fe We are quit fro m .

a thousand calamities every o ne o f which i f it were upon u s

, , ,

w ou ld m ak e u s insensible o f o u r present sorrow and glad to re ,

'

c e i ve it in exchange for that other greater a ffl iction .

Me a sure your de sires by your fortune an d condition not you r ,

fo rtunes by your desires : be governed by your needs not by you r ,

fancy ; by nature not by evil custom s and ambitious principles

, .

It i s no evil to be poor but to be vicious and impatient I s th at

, .

beast better that hath two or thre e mountains to graze on th an

'

, ,

the little bee that feeds o n dew o r manna and lives upon wh at ,

fall s every morning from the store house s o f Heaven Clouds and -
,

Provid ence ?
There are some instances o f fortun e and a fair condition t hat
cannot stand with some others ; but i f you desire this you mu st ,

lose that a nd unless you be content with one you lose the com
, ,

fort o f b oth ; I f you covet learmng you must have leisure and a ,

re tired li f e ; i f hon or s o f State and political di stinctions you mus t ,

be ever abroad in public and get experience and do all men s

’
, ,

bu siness and keep all company and have no leisure at all I f you
, ,
.

w i ll be rich you m u st b e f ru gal ; i f yo u will be p o pular you mu st

, ,
 I N T E N DA N T OF THE BUI LDI N G .

b e bou nti fu l ; i f a philosopher you must despi se ri che s I f you

, .

woul d be famous as Epaminondas acc ept al so his poverty for i t , ,

a dded lustre to hi s perso n and envy to his fo rtune and hi s vi rtu e

, ,

wi thout it could not have been so e x cellent I f you would hav e .

th e reputation o f a martyr yo u must needs accept his persecuti o n ;

,

i f o f a benefactor o f the world the world s inj ustice ; i f tr ul y ,

’

great yo u must e x pect to see th e mob prefer lesser men to you r

,

s el f
.

G od esteem s it one o f Hi s gl o ries that He brings good ou t o f ,

evil ; and there fore it were but r eason we should t ru st Him to

govern Hi s own world as He pleases ; and that we sh ould patiently
wait until the change cometh or the rea son i s discovered ,
.

A Mason s contentedness must by no means be a mere contente d

’

selfishness like his w h o com fortable himsel f i s indi ff erent to th e

, , ,

discom fort o f others There will always be in this world wrongs

.
“

to forgive su ff ering to alleviate sorrow asking f o r sympathy ne

, , ,

c e ssi ti es and destitution to relieve and ample occasion for the ,

'

exercise o f active charity and bene fic e nce And he w ho sits nu .

concerned amidst it all perhaps enj oying hi s o w n comforts and

,

luxuries the more by contrasting them with the hungry and rag
,

ged destitution and shivering misery o f hi s f ellows i s not con ,

tented but Selfish and un feeling

, .

It i s the Saddest o f all s ights upon thi s ea rth th at o f a man lazy ,

and luxurious or hard and penurious to whom want app e als in

, ,

vain and su ff ering cries i n an unkno wn tongue The man whose

, .

hasty a nger hurries him in to violence and crime i s not hal f so u n

worthy to live He is the faithless steward that embezzles what
.
,

God has given him in tru st for the impoverished and su ff ering
among his brethren The true Mason must b e and must have a
.

right to be content with himsel f ; and he can be so o nly when he

l ives not for himsel f alone but for others al so w ho need his assist
, ,

ance and have a claim upon hi s sympa thy .

“
C harity 1 s the great channel it has been well said through
”
, ,

which God passes all Hi s mercy upon mankind For we receive .

absolution of our sins in proportion to ou r forgiving o u r brother .

This is the ru le o f our hopes and the measure o f our desire in

thi s world ; and on the day o f d ea th and j udgment the great sen ,

tence upon mankind shall be transacted accordi ng to o u r alms ,

which i s the other part o f charity G o d h i m sel f i s love ; and .

every degree o f charity that dwell s i n u s i s th e pa rticipati on o f the

D ivin e natu re .
138 n oRAIJS AND DOG MA .

These p ri nci ple s M asonry reduces to pr acti ce By th em it ex-

.
s

p e c t s you t o be herea fter g u ided and governed It especi a

.l ly
in culcates them upon him who employs the labor o f others f o r ,

bidding h im to disch arge them when to want employment i s to

,

s ta rve ; o r to contract for the labor o f man or woman at so low a

price that by ov e r e x ertion t hey must sell h im their blood and li f e

-

at the same time with the labor o f thei r hands .

These Degrees are al so intended to teach m or e than moral s The .

symbols and ceremonies o f Masonry have more than o n e meani n g .

They rather conceal than dis clos e the Truth They h i nt it o nly at
.
,

lea st ; and their varied meanings are on ly to be disco vered by t e

fl e c t io n and stu dy
. T ruth i s not only symbol ized by Light bu t ,

as th e ray o f light i s separable in to rays o f di ff erent colors so i s ,

truth se parable into kinds It i s th e province o f Masonry to teach

.

all truths — not moral truth alone but political and philo sophi cal
,
-
,

and even reli gi ou s truth so far as concerns the great and e ssential
,

principles o f each The sphynx was a symbol To whom h a s it

. .

di sclosed its i nmost m e a ing Wh o k nows the symbolic meani ng

n ?

o f the pyramid s ?

You will hereafter learn w ho are the chie f fo e s o f human l ibe rty
symbolized by the assassins o f the Master K h urum ; and i n th eir

fat e you may see foreshadowed that which we earnestly hop e will
hereafter overtake those enemies o f h u ma nity aga i nst w ho m ,

Maso nry has strugg l ed so lo ng .

1 50 M ORA LS A ND DOG M A.
‘

to h eaven i n i ts dreams and w allow s in the mire of earth in i ts

,

deed s .

There may be a worl d o f M a soni c senti ment ; and yet a w o rl d

o f little o r no Masonry I n many minds there is a vague and gen
.

eral sentiment o f Maso ni c charity generosity and disintereste d , ,

ness but no practica l active virtue nor habitual kindness sel f

, , , ,

sa c rifice,o r liberality Masonry plays about them like the co l d

.

though brilliant lights that flush and eddy over N orthern skie s .

There are occasional flashes o f generous and manly feeling tran ,

si to ry splendors and mo mentary gleams o f j ust and n o ble thought

, ,

and transient coru scations that light the Heaven of their imagina ,

tion ; but there i s no vital warmth in the heart ; and it remains as

cold and sterile as the A r c ti c o f Antarctic regions They do .

nothing ; they gain no victories over themselves ; they make no

progress ; they are still in the N ortheast corner of the Lo dge a s ,

when they first stood there as Apprentices ; and they do not culti
vat e Masonry with a culti vation determined resolute and regu
, , , ,

lar like their cultivation o f their estate pro fession or knowledge

, , ,
.

Their Masonry takes its chance in general and ine fficient sent i
mourn fully barren o f results ; i n words and formulas and
-

fine professions .

Most men have s enti ments but not pr i n ciples The former a re , .

t emporary sensations the latter permanent and controlling im

,

pression s o f good ness and virtue The former ar e general and .

involuntary and do not ri se to the Character of virtue Every o ne

, .

feels them T hey flash up spontaneously in every heart Th e

. .

l atter are rules o f action and shape and control our conduct ; and
,

it is these that Masonry insists upon .

We approve the right ; but pursue the wrong It i s the old .

st ory o f human deficiency No one abets o r prai ses inj u stice .

,

fraud oppression covetousness revenge envy or Slander and yet

, , , , ,

ho w many w ho condemn these things are themselves guilty of ,

them It i s no rare thing for h i m whose indignation is kindled at

.

a tale o f wicked inj ustice cruel opp res sion base slander o r mi sery
‘

, , ,

infl icted by unbridled indulgence ; whose anger flames in behal f

o f the inj ured and ruined victims of wrong ; to be in some relation
un j ust or oppressive or envious or sel f indulgent or a careless
, , ,
-
,

t alker o f others How wonderfully indignant the penurious m an

.

Oft en is at the avarice or want o f public spirit o f another !

,

“
A great Preacher well said Therefore thou art ine x cusable O , .
 ELE CT OF T H E N I NE . 1 51

Man whosoever thou art that j udgest ; for w h ere in th ou j udge st

, ,

another thou condemnest thysel f for thou that j u dge st doest th e

, ,
”
same th ings It i s amazing to see how men can talk of virtue a n d
.

honor whose li fe denies both It is cu rious to see with what a

, .

marvellous facility many b ad men quote Scriptu re It seems to .

com fort thei r evil consciences to use good words ; and to gloz e , ,

o ver bad deeds w ith holy texts w rested t o thei r purpose O ften
, .
,

th e more a man talks about Charity and Toleration the less he h a s ,

o f either ; the m ore he talks about Virtue the smaller stock he ,

has o f it The mouth speaks ou t o f the abundance o f the heart ;

.

bu t o ften th e very reverse o f what the man practises And the .

v icious and sensual o ften express and in a sense feel strong dis , ,

gust at vice and sensuality Hypocrisy i s not so commo n as i s .

i magined .

Here in the Lodge virtue and vice are matters o f reflection and
, ,

feeling only There i s li ttle opportunity here for the practice o f

.
,

either ; and Masons yield to the argument here with facility and ,
'

r eadiness ; because nothing is to follow It i s ea sy and sa fe here .

, , ,

t o f e el upon these matters But to morrow when they Breathe th e

.
-
,

a tmosphere o f worldly gains and competitions and the passion s ,

a r e again stirred at the opportunities o f unlaw ful pleasure all ,

their fine emotions about virtue all thei r generous abhorren ce o f ,

selfishnes s and sensuality melt away like a morning cloud , .

For th e time thei r emotions and sentiments are sincere and

,

real Men may be really in a certain way interested in Masonry

.
, , ,

while fatally deficient in virtue It is not always hypocrisy Men . .

pray most fervently and sincerely and yet are constantly guilty ,

o f a cts so bad and base so ungenerous and unrighteous that the

, ,

cr i me s that crowd the dockets o f o u r courts are scarcely worse .

A man may be a good sort o f man in general and yet a very ,

b ad man in parti cular : good in th e Lodge and bad in the world ;

g o od in public and bad in,
his family ; good at home and bad on ,

a j ourney o r in a strange City Many a man earnestly desires to

.

b e a good Mason He says so and i s sincere But i f you requir e

.
, .

him to resist a certain passion to sacrifice a certain indulgence to , ,

c ontrol hi s appetite at a particular feast o r to keep his temper i n ,

a dispute yo u will find that he does not wish to be a g ood Ma so n

, ,

i n th a t par ti cu lar case ; o r w ishing i s not able to resi st h i s w o r se

, ,

impu l se s .

Th e du ti es o f li f e are mo re than li f e Th e law imp oseth i t u pon .

1 52 MORA L S AND DOG MA .

every ci ti ze n, that li e
pre f er the urgen t service o f h i s cou ntry be
fo re the s a fety o f his li fe I f a man be commanded saith a gre at
.
‘

writer to bring ordnance o r munition to relieve any o f the K ing s

,
’

to wns that are distressed then h e cannot for any danger o f tem
,

pest j usti fy the throwing o f them overboard ; for there it holdeth

wh ich w a s spoken by the R om an when the same necessity o f ,
“
w eather was alleged to hold him from emb arking : N e cess e es t u t
e am n on u t vi vam
, i t needs t hat I go : i t i s not necessary I shou ld

How ungrate fully he S l i nk s aw ay , w h o di es and does nothing t o ,

re flect a glory to Heaven ! H o w barren a tree he i s who l ives a nd , ,

spreads and cumber s the ground yet leaves not one seed not o ne
, , ,

go od work to generate another after him ! All cannot leave alike ;

yet all may leave s ome th i ng answering their proportions and t heir
,

kinds Those are dead and withered grains of corn out o f which
.
,

there will not o ne ear spring He will hardly find the w ay to .

H ea ven , who desires to go thith er alone .

Industry i s never wholly unfruitful I f it bring not j oy wi th .

th e incom ing profit it wi ll yet bani sh mi schie f from thy busied

,

g a tes There
. i s a kind o f good angel waiting upon Diligence t ha t .

ever carries a laurel in his hand to cr own her How unworthy .

w a s that man o f th e world w h o never did aught but only lived ,

a nd died ! That we have liberty to do anything we shou ld ac ,

co unt i t a gi ft from the favoring Heavens ; that we have mind s

sometimes inclining u s to use that liberty well is a great bo unty ,

o f the Deity .

Masonry i s action and no t inertness It requires its Initiates to

, .

WORK actively and earnestly for the benefit o f th eir brethren

, , ,

th eir c o u ntry and ma nk ind It is the patron o f the oppressed a s

, .
,

it i s the com forter and consoler o f the un fortunate and wretched .

It seems to it a worthier honor to be the instrument of advanc e

'

ment and re form than to enj oy all that rank and o ffice and lofty
,

titles can bestow h i s the a dvocate o f the common people in

.

tho se things which concern the best interests o f mankind It .

ha tes insolent po wer and i mp u dent usurpation It pities the poor .

,

the so rrowing the disco n so late ; it endeavors to rai se and improve

,

th e ignorant the sunk e n , and the degraded

,
.

I ts fidelity to its m ission will be accurately evidenced by the ,

e x tent o f the e ff orts it employs and the means it sets on foo t t o, ,

improve the p eop le at l arg e and to bett e r th e ir con dition ; chief e st

1 54 n ou ns AN D Doo m .

soc iety . e Iti ndeed that necessity ru le s i n all the affai rs of

s e s, ,

ma n It knows that where any man or any number o r race o f

.
,

men are so imbecile o f intellect so degraded so incapable o f sel f

, , ,

control so in ferior in the scale o f humanity as to be unfit to be

, ,

intru sted with th e highest prerogatives o f citizenship the great ,

law o f necessity for the peace and safety o f the community and
,

c ountry requires them to remain under the control o f those of

,

larger intellect and superior wisdom It tru sts and believes that .

G o d will in hi s ow n good time work ou t his o w n gr eat and wi se

, ,

purposes ; and it i s willing to wait where it does not see i ts own ,

way clear to some certain good .

It hopes and longs for the day when all the races o f men ev en ,

the lowest will be elevated and become fitted fo r politi cal free
, ,

dom ; when l ike all other evil s that a ffl ict the earth pauperism
, , ,

and bondage or abj ect dependence shall cease and disappear But ,
.

it does not preach revolution to those who are fond o f kin g s nor ,

rebellion that can end only in disast er and defeat or in substitu ting ,

o ne tyrant for another o r a multitude o f despots for o ne

,
.

Wherever a people is fit to be free and to govern itsel f and gen ,

e r ou sly strives to be so there go all its sympathies ,

It detests the .

tyrant the lawless oppressor the military usu rper and him w ho
, , ,

abuses a law ful power It frowns upon cruelty and a wanton di s

.
,

r egard o f the rights o f humanity It abhors the selfish employe r .

,

and exerts its influence to lighten the burdens which want and
dependence impose upon the workman and to fost er that human ,

ity and kindness which man owes to even the poo rest and mos t
un fortunate brother .

It can never be employed in any country under Heaven to ,

-
,

teach a toleration for cruelty to weaken moral hatred for guilt o r, . ,

to deprave and brutalize the human mind The dread o f punish .

ment will never make a Mason an accomplice in so corrupting his

countrymen and a teacher o f depravity and barbarity I f any
, .

where as has heretofore happened a tyrant should send a satirist

, ,

o n his tyranny to be convicted and punished as a libeller in a ,

court o f j ustice a Mason i f a j uror in such a case though in

, , ,

sight of the scaff old streaming with the blood o f the innocent ,

and within hearing o f the clash o f the bayonets meant to overawe

the court would rescue the i ntrepid satiri st from the tyrant s
,
’

fangs and s end hi s officers ou t from the court with defeat a nd

,

di sgr ac e .
 ELECT on TH E N I N E . 1 55

Ev en i f all and lib erty w ere trampled under the feet o f

law
J acobinical de m agogues or a military banditti and great crimes ,

were perpetrated with a high hand against all who were deservedly
the obj ects o f publ ic veneration ; i f the people ov erthrowing law , ,

roared like a sea around the courts o f j ustice , a nd demanded the

blood o f those who duri n g the temporary fit of insanity and
,

drunken delirium had chanced to become odious to it for true

, ,

words man fully spoken or unpopular acts bravely done th e Ma

, ,

sonic j uror unawed alike by the single or the many headed tyrant
,
-
,

would consult the dictates o f duty alone and stand with a n oble ,

fi rmness between the human tigers and thei r coveted prey -

.

The Mason would much rather pass his li fe hidden in the t e

c esses o f the deepest obscurity feeding his mind even w ith the
,

vi sions and imaginations of good deeds and noble actions than to ,

b e placed o n the most splendid throne o f the universe tantal ized ,

w ith a denial o f the practice of all which can make the greatest
s ituation any other than the grea test curse And i f he has been .

e nabled to lend the slightest step to any great and laudable de

s ign s ; i f he has had any share in any measure giving quiet t o pri

vate property and to private co nscience making lighter the yoke

.
,

o f povert y and dependence or relieving deserving men from o p

,

p ression ; i f he has aided in securing to hi s countrymen that best

p ossession peace
, ; i f he has j oined in reconciling the di ff erent sec
t ions o f his o w n c o
‘

untry to each o ther and the people to the gov

,

ernm e nt o f their own creating ; and in teaching the citizen to

look for his protection to the law s o f hi s country and for hi s com ,

fort to the good will o f his countrymen ; i f he has t hus taken

-

hi s p art w i th the b est o f men in the best o f their actions he

'

may well shut the book even i f he might wi sh to read a page

,

o r t w o more It i s enough fo r hi s measure He has not lived

. .

in vain .

Masonry teache s that all power i s delegated fo r the good and ,

no t for th e inj u ry o f the People ; and that when it i s perverted ,

f rom th e original purpose the compact i s broken and the right

, ,

ought to be resumed ; that resi stance to power usu rped i s not

me rely a duty which man owes to himsel f and to his n eighbor bu t
'

a duty which he owes to his God , in asserting and maintainin g th e

ra nk which He gave him in the creation Thi s principle neith er

.

th e ru denes s o f ignor a nce can s tifle no r th e en erv a tion o f r efine

ment ex ti ngu i sh I t mak es i t b ase for a man to su ff er w hen he
‘
 56 M ORA L S A N D D G MA O .

o ught t o act ; and tending

,
t o preserve t o him th e o r i gi nal d esti -

n ations o f Providence spurns ,

at the arrogant assumptions o f
Tyrants and vindicates th e i ndependent quality o f the race o f
which we are a part .

The wi se and well -informed Mason will not fail to be the votary
o f Li berty and Justice He will be ready to e x ert himsel f in their
.

de fe nce wherever the y ex ist It cannot be a matter of i ndi ff e r

,
.

e nce to him when his own liber t y and that o f other men wi th ,

W hose merits and capacities he is acquainted are involved in the ,

e vent o f the struggle to be made ; but hi s atta chment will be to

the cause as the c ause o f man ; and not merely to the country
,
.

W h e re v er th er e i s a p eo pl e that understands the value o f pol itical

j u s ti c e
, an d i s p p
re a red t o assert it th at i s hi s co u nt ry ; whereve r
,

he can most contrib ute to th e di fl u si on o f these p ri nc i p les and th e

f

r eal h ap pi ne ss o f m anki nd tha t i s h i s coun t ry ,

No r do es h e de .

s i r e for an u n tr n o t h b e n fit th a n j u sti ce
y co y a y e r e .

Th e tr ue Mason i denti fies the h onor o f h i s co untry w ith hi s

N oth ing more conduc es to the beauty and glory o f one s
’
own .

country than the preservation against all enemies o f its civil and
r eligious liberty The world will never willingly let di e th e names
. ,

o f those patriots who in her di ff erent ages ha v e received upo n

th eir o w n breasts the blows aimed by in so lent enemies at th e
bosom o f their country .

But al so it conduces and in no small measure to the beauty a nd

, ,

lo y f one s country that j ustice should always be a d ministered

’

g r o ,

there to all alike and neither d enied sold nor delayed to any o ne ;
, , ,

that the interest o f the poor should be looked to and none sta rve ,

o r be hou seless o r clamor i n vain for work

, that the chil d and the ,

feeble woman shou ld not be overworked o r even the apprentice o r ,

slave be stinted o f food or overtasked or mercilessly scourged and

th at God s great laws o f mercy h u mani ty and compassion should

’

, ,

be everywhere en forced no t only by the statutes but also by the

, ,

po wer o f public opinion And he who labors o ften against r e

.
,

p roach and obloquy and o ftener against indi ff erence and apathy
, ,

to bring about that fortunate condition o f things when that g reat

code o f divine law shall be everywhere and p unctually obeyed i s ,

no le ss a patriot than he w h o bares hi s bo som to t h e hostile steel

i n th e rank s o f hi s country s soldi ery ’

.

For f o rt itu d e i s not only seen r e splenden t on th e fiel d o f battle

and amid the clash o f arms bu t h e di sp lays i ts energy u nder
. .
.
,
1 58 mom s A N D D G MA O
'

'
that make her a by word and a sco ff among all g ene rou s nati ons ;
-
O

and does not endeavor to remedy or prevent ei ther .

N ot often i s a country at war ; no r can every one be allowed the

p rivilege o f o ff ering hi s heart to the enemy s bullets But in these ’
.

patriotic labors o f peace in preventing remedying and reforming

, , ,

evil s oppressions wrongs cruelties and outrages eve ry Mason

, , , , ,

can unite ; and every one can e ff ect something and share the ,

honor and glory o f the result .

For the cardinal names in the history o f the human mind are
few and easily to be counted up ; but thousands and tens o f
thousands spend their days i n the preparations which are to speed
the predestined change in gathering and amassing the material s
,

which are to kindle and give light and warmth when the fire from ,

Heaven shall have descended on them N umberless are the .

sutlers and pioneers the engineers and arti sans who attend the
, ,

march of intellect Many move forward in detachments and level

.
,

th e way over w h i ch th e chariot i s to pass and cut down the

. ,

obstacles that would impede its progress ; and these too have their
reward I f they labor diligently and faith fully in their calling
. ,

not only will they enj oy that calm contentment which dili g ence in
the lowliest task never fails to win ; not only will the sweat o f
their brows be sweet and the sweetener of the rest that follows ;
,

but when the victory i s at last achieved they will come in for a
, ,

share in the glory ; even as the meanest soldier who fought at

Marathon or at K ing s Mountain became a sharer in the glory of
’

those saving days ; and within his own household circle the appro ,

b atio n o f which approaches the nearest to that o f an approving

conscience was looked upon as the representative o f all his
'

brother heroes ; and could tell such tales as made the tear glisten
-

on the cheek o f hi s wi fe and lit up hi s boy s eyes with an unwont

,
’

e d sparkling eagern ess O r i f he fell in the fight and his place

.
, ,

by the fireside and at the table at home was thereafter vacant that ,

place was sacred ; and he was often talked o f there in the long
winter evenings ; and hi s family was deemed fortunate in the
neighb orhood becau se it h ad h a d a hero in it who had fallen in
, ,

defence of hi s country .

R emember that li fe s len gth i s not measured by its hours and

’

days but by that which we have done therein for our country and
,

kind A u seless l i fe i s short i f it l ast a century ; but tha t o f

.
,

Alexander was lon g as the li fe o f the o ak though he died at ,

 ELECT on T H E N I N E
. 1 59

thi rty -five We may do much in a few y ears and we may do

.
,

n othing in a li fetim e I f we but eat and drink and sleep and let
.
,

everything go on around u s as it pl eases ; o r i f we live but to

amass wealth or gai n o ffice or wear titles we might as well not
,

have lived at all ; nor have we any ri ght to expect immortality .

Forget not there fore to what you have devoted yoursel f in thi s
, ,

egree : defend weakness a ga mst strength th e friendless against

D ,

fire great the oppressed against the oppressor ! Be ever vigilant

,

a n d watch ful of the interests and honor o f your country ! and

may the Grand Architect of the Universe give you that strength
”

and wi sdom which shal l en abl e you well and faith fully to perform
these high duti e s !
I L L U S T R I O U S EL E C T OF THE F I FT E E N .

[ Elu of th eFi fteen ]

T H Degree i s devoted to the same ob j ects as those o f the Elu
IS

o f N ine ; and also tothe cause o f Toleration and Liberality against

Fa nat i c i sm and Persecution political and religious ; and to that o f
,

Education Instruction and Enlightenment against Error Barbar

, , ,

ism and Ignorance To these ob j ects you have irrevocably and

, .

forever devoted y o ur hand your heart and -your intellect ; and, ,

whenever in your presence a Chapter o f this Degree is opened ,

you will be most solemnly reminded o f your vows here taken at

the altar .

Toleration holding that every other man h a sthe same ri g ht to

,

his op inion and faith that we have to ours and l iberality h olding ,

that as no human being can with certainty say 1 n the clash and ,

conflict o f hostile faiths and creeds what i s truth or that h e i s , ,

s u r e ly in possession of i t so every one should feel that it is quite

.
,

possible that another equally honest and sincere with himsel f and
.
,

yet holding the contrary opinion may himsel f be in possession o f ,

the truth and that whatever one firin ly and conscientiously b e

,

li eve s i s truth t o h i m these are the mortal enemies of that fanat

, ,
—

i c i sm which persecutes for opinion s sake and initiates crusades ’

,

against whatever it in its imaginary holiness deems to be contrary

, ,

to the law of God or verity of dogma And education i nstru c .

,

tion and enlightenment are the most certain means by which

,

fanatici sm and intolerance can be rendered powerless .

N o true M ason sco ff sat honest convictions and an ardent zeal

in the ca use o f what one believes to be truth and j ustice But h e
'
.

1 60
1 62 f ro m A N D DOG M A.
-

linger n ear th e se helps and refuse to pass further o n So the u n

,
.

adventurous N omad in the Tartar 1 an wild keeps hi s flock i n th e

same close cropped circle where they first learned to browse
-
,

while the progressive man roves ever forth to fresh fields and
pastures new .

The latter i s the true M ason ; and th e best and indeed the o nly
go od Mason i s he who wit h the power of business does the work
'

o f li fe ; the upright mech anic merchant or farmer the man with , , ,

th e po w er o f thought o f j ustice or o f love he whose whole li f e

, , ,

i s one great act o f per formance o f Ma sonic duty The natural .

use of the streng th o f a strong man or the wisdom o f a wise one ,

i s to do the w or k o f a strong man or a wise one The natural .

work o f Masonry i s practical l i fe ; the use o f a ll the faculties in

thei r proper spheres and for their natural function Lo ve o f
,
. .

T ruth j ustice and generosity as attributes of God must appear in

, , ,

a li fe marked by these qualities ; that i s the only e ff ectual ordi

nance o f Masonry A pro fes sion o f one s convictions j oin i ng th e
.
’
,

O rder assuming the obligations assi sting at the ceremonies are

, , ,

o f the same value in science as in Masonry ; the natural form o f

Masonry is goodn ess morality living a t rue j ust a ff ectionate

, , , , ,

sel f fai th ful li fe

-
from the motive o f a good man It is loyal
, .

o bedience to God s law ’

.

The goo d Mason d oes the good thing which comes in his way ,

and because it comes in hi s way ; from a lo ve of duty and not '

merely because a law e nacted by man o r God commands hi s w i ll

, ,

to do it He i s true to h 1 s mind his conscience heart and soul

.
, , , ,

and feel s small temptation to do to others what he w o u ld not wi sh

'

to receive from them He will deny himsel f for the sake o f hi s

.

brother near at han d Hi s desi r e attracts in the line o f hi s du ty

.
,

bo th being in con j unction N ot in vain does the poo r or the op .

pressed look u p to him You find such men in all Chri stian sects
.
,

Protestant and Catholic in all the great r el igious parties o f the

,

civilized world among Buddhis ts Mahometans and Jews They

, , ,
.

are kind fathers generous citizens unimpeachable i n their busi

, ,

ness beauti ful in their daily lives You see their Masonry in their
, .

work and in their play It appears in all the forms of their a c

.

t ivi ty individual domestic s o cial ecclesiastical or political True

, , , , ,
.

Masonry within must be morality with out It m ust beco m e .

e mi n e n t morality which is philanthropy

,
The true M ason loves .

no t only his kindred and h i s co un t ry but all mankind ; not only ,

 I LLU ST R I O U S E L E CT or T HE F F I T EE N . 63

the go od bu t also the evil among h i s brethren He has more

, , .

goodness than the channel s o f his daily li fe will hold It ru ns .

o ver the banks to water and to feed a thousand thirsty plants

, .

N ot content with the duty that lies along hi s track he goes out to ,

seek it ; not only w i lli ng he has a salient longi ng to do good to

, ,

spread hi s truth his j u stice his generosity his Masonry over all
, , ,

the world H i s daily li fe is a pro fession o f hi s Masonry publi shed

.
,

in perpetu al good will to men He can not be a persecutor

- . .

N o t more naturally does the beaver build o r the m o cking bird -

sing hi s own wild gu shing melody than the true Mason lives i n
, ,

this beauti ful outward li fe So from the perennial spring swells .

forth the stream to quicken the meadow with new access o f green
, ,

a nd perfect beauty bursting into bloo m Thus Masonry does the .

work it was meant to do The Mason does no t sigh and weep and
.
,

make grimaces He lives right o n I f h i s li fe i s as whose i s not

‘

. .
, ,

marked with errors and w ith sins he plough s over the barren
, ,

spot with his remorse sows with new seed and the o ld desert blos
, ,

soms l ike a ros e He i s not confined to set form s o f thought o f

.
,

action or o f feeling He accepts what his mind regards as true

, .
,

what his conscience decide s i s right what his heart deems generous ,

and noble ; and all el se he puts far from him Though the ancient .

a nd the honorable o f the Earth bid him bo w down to them his ,

s tu bborn knees b en d only at the bidding o f his manly soul Hi s .

Masonry i s hi s i r ee dom be fore G o d not hi s bondage unto men His

f

, .

m ind acts a fter the universal law o f the intellect hi s conscience ,

a ccording to the u niver sal moral law his a ff ections and his soul ,

a fter the universa l law o f each and so he i s strong with the ,

strength o f God in thi s fo u r fold way communicating with Him

,
~ -
.

The old theologies the philosophies o f religion o f ancient times

, ,

will no t su ffi ce u s now Th e duties o f li fe are to be done ; we are

.

t o do them c onsciously obedient to the law o f God not atheistic

, ,

ally loving only o u r selfish gain There are sins o f trade to be

,
.

corrected Everywhere moral ity and philan thropy are needed

. .

Ther e are errors to be made way with and their place supplied ,

with new truths radiant with the glories o f Heaven There are
,
.

g reat wrongs and evil s in Church and S ta te in

,
d omestic s o cial , , ,

an d public l i fe to be righted and outgr ow n

,
Mgsonry c a nno t in .

o u r age fo rsak e th e broad way o f li fe

,
Sh e m u st j ourney on in the .

ope n street appear in the cr o wded sq u are a nd t e ac h men by her

, ,

deed s h er li f e more eloq u ent than any lip s

,
.
 monALS AN D Do m .

Th i s Degree i s chi e fly devoted to TO LE RAT I ON ; and it incu lcates

i n the strongest manner th at great leading idea o f th e Anc ient
Art th at a belief in the one True G od and a moral an d virtuou s
, ,

life consti tute the o nly religious requ i sit es nee ded to en able a man
,

to be a Ma so n .

Ma son ry has eve r the most vivi d rem embran ce o f the terribl e
a nd artificial torm ents that were use d to put down new form s o f

religion o r extinguish t h e o ld It sees with the eye of memory t he

.

r uthless extermination o f all th e people o f all sexes and ages b e ,

c ause i t was their m i s fortu ne not to know the G o d o f the Hebrew s ,

o r to worship Him under the w rong name by t h e savage troops of ,

Moses and Joshua It sees the thumb screw s and the racks the
.
-
,

w hip the gallows and the stake the victims o f Di o cletian and
, , ,

Alva th e miserable Cov enanters the N on -Con fo rmists Serve tu s

, , ,

burned and the uno ff endin g Qu aker hung It sees Cranmer hold
, .

hi s arm now no l onger err ing in the flame until the hand drop s
, .
,

o ff in t h e consuming heat It sees the persecution s o f Peter and

.

Paul the martyrdom o f Stephen the trial s o f Ign atius Polyca rp

, , , ,

Ju s tin and Iren aeus and then in turn the su ff erings o f the
,

wretched Pagans under the Chri stian Emperors as o f the Papists ,

i n I reland and under Elizabeth and the bloated Henry The .

Roman Virgin naked before the hungry l ions ; young Margaret

Graham tied to a stake at low water mark and there left to drown -
, ,

singing hymns to G o d until the savage water s broke over h er

head ; and all that i n all ages have su ff ered by hunger and n ak ed
ne ss peri l and prison the rack the stake , and the sword i t sees
, , , ,
-

them all and shudders at the long roll o f hum an atrocities An d

,
.

i t sees al so the oppression still practised in the name o f religion

men shot in a Christian j ail in Chri stian It aly for reading the
Chri sti an B ible ; in almost every Christian Sta te law s forbidding
‘

freedom o f speech on matters relating to Chri sti anity ; and the

gallows reaching its arm over the pulpit .

The fires of Moloch in Syria the harsh mutilations in the name ,

.

o f Astarte Cybele Jehovah ; the barbarities o f imperial Pagan

, ,

Torturers the still grosser torments which Roman Gothic Chris -

tians in Italy an d Spain heaped on their brother men ; the fiendi sh -

cru elties to which Switzerland France the N etherlands England , , , ,

Scotl and Irel and America have been witnesses are none too
, , , ,

p o w erful to w a rn man o f t h e uns peakable evil s which follow fr o m

m i stak es and e rro rs i n th em a tter o f re ligio n ; and cep e Ci ally f rom
1 66 mom s A N D DOG M A .

th at he i s both sane and honest A nd yet h e is both Hi s reaso n . .

i s as per fect as mine and he is as honest as I

, .

The fancies of a lunatic are realities to h i m O ur dream s a re ,

.

realities w hi le th ey fas t ; and in the Past no more u nreal th an

, ,

what we have acted in our w aking hours No man can say that
'
.

he hath as sure po sse ssio n o f the truth as o f a c hattel When

‘

me n entertain opinions diame trically opposed to each other and ,

e ach i s honest who shall decide which hath the Truth ; and h ow
,
.

ca n either say with certainty that h e hath it ? We know no t

what is the truth That we ourselves believe and feel absolut ely
.

c ertain that our own belief i s true i s in real ity not the slightest ,

proo f o f the fact seem it neve r so certam and incapable o f doub t

,

to us N 0 man i s responsible fo r the right ness of his faith ; but

.
-

o nly for the u prightness o f it .

Therefore no man hath or ever had a right to persecute another

f o r his beli ef ; for there cannot be tw o antagonistic r ights ; and i f
o ne can persecute another because he himsel f i s sati sfied that the
,

belief of that other i s erroneous the other h a s for the same rea , ,

so n equally as certain a right to persecute him

, .

The truth comes to us tinged and colored with o u r prej udi ces
and our preconceptions which are as old as ourselves and strong
, ,

with a divine force It comes to u s as the 1 mage o f a rod com es to

}
.

us through the water bent and distorted An argument si n

, ks .

into and convinces the mind o f one man while from that of ah ,

other it rebounds like a ba ll o f ivory dropped on marble It i s no .

merit in a man to have a particular faith excellen t and sound and ,

philosophic as it may be wh en he imbibed it with his mo ther s

,
’

milk It 1 8 no more a merit than his pre j udices and his passions
. .

The sincere Moslem has as much ri g ht to persecute us as we to ,

p ersecute him ; and therefore Masonry wi sely requires no more

than a belief in O ne Great All Powerful Deity the Father a nd -
,

Preserver o f the Universe Therefore it i s she teaches her votaries

.

that toleration i s one o f the chief duties o f every good Mason 3 ,

component part o f that charity without which we are mere hollow

images of true M asons mere sou nding brass and tinkling cymbals
, .

N o evil hath so a fflicted the world as intolerance o f religiou s

opinion The human beings it has slain 1 n various ways i f once
.
,

and together brought to li fe would make a nation o f people ; left

,

to live and increase would have doubled the population o f the

,

Civilized portion o f the globe ; among which civilized portion it

 r mu sm rov s E L E CT o r TH E F F I T EE N . 167

chi e fly is t hat rel i gious wars are waged The treasure and th e .

human labor thus l O St would have made the earth a garden in ,

which but for hi s evil passions man might now be as happy as i n

, ,

Eden .

N o man truly obeys the M asonic law w ho me r e ly tolerate s

th ose whos e religious opinions are opposed to hi s o w n Eve ry .

man s opinions are his own private property and the rights o f all
’
,

men to maintain each hi s o w n are perfectly equal Merely to tol ‘

.
d

ar a te to bear w i th an opposing opinion i s to ass ume i t to be

, , ,
'

heretical ; and assert the r i gh t to persecute i f we would ; and clai m ,

o u r t ole r a ti o n o f it as a merit The Mason s creed goes furthe r ’

.

than that N o man it holds has any right in any way to inter
.
, ,

fere with the r el igious belie f of another It holds that each m an .

i s absolutely sovereign as to his own belie f and that belie f i s a ,

matter absolutely foreign to al l who do not entertain the same

belie f ; and that i f there were any right o f persecution at all i t
, ,

w o u ld i n all cases be a mutu a

‘

l right ; because o ne party h a s the

same right as the other to sit as j udge in hi s own case ; and G o d i s
t h e only magi strate that can rightfully decide between them To .

that great J udge Masonry re fers the matter ; and openin g wide
,

its po rtals it invites to enter there and live in peace and harmony
, ,

the Protestant th e Catholic the Jew the Moslem ; every man

, , ,

who will lead a truly virtuous and moral li fe love hi s brethren , ,

mini ster to the sick and distressed and believe in the O N E All , ,

ow erfu l A ll Wi se e ve r w h er e P r ese nt G OD A r ch i te c t Cr e a tor

P - -
, y , , , ,

and P r es er ver of all thi ngs by whose universal law o f Harmony

,

ever roll s on thi s universe the great vast infinite circle o f suc
, , ,

c e ssi ve Death and Li fe to whose IN EFFA BLE N A M E let all true

—

Ma so ns pay pro foundest homage ! for whose thousand blessings

poured upon us let us feel the sincerest gratitude now hence
, , ,

forth and forever !

,

We may well be tolerant o f each other s creed ; for in every ’

faith there are excellent moral precepts Far in the South o f .

“
Asia Zoroaster taught this doctrine : O n commencing a j ourney
, ,

the Faith ful should turn his thoughts toward O rmuzd and confess ,

him in the purity o f hi s heart to be K ing o f the World ; he

, ,

should love him do him homage and serve him He must be

, ,
.

upright and charitable despise the pleasures o f the body and avoid
, ,

pride and haughtiness and vice in all its forms and esp ecially
, ,

falsehood one o f th e b a sest sins o f w h ich man can be guilty He

, .
1 68 1 M ORA LS A N D D G MA O .

must forget inj uries and venge himsel f He must hono r the not a .

memory o f his parents a nd relatives At night before re tiring to .

,

sleep he should r igorously examine his conscience and repen t o f

, ,

the faults which weakness or ill fortune had caused him to com
He was required to pray f o r strengt h to perseve re in th e
Go o d and to ob ta in f orgiveness for his errors It was his duty to
, .

Confe ss his faults t o a Magus o r to a lay man renowned for his vir ,

tu es or to the Sun Fasting and maceration were prohibited ; and

”

, .
-
,

o n the contr a ry it was hi s duty suitably to nourish the bod y and

-
,

t o ma intain its vigor that his Soul migh t be strong to resi st the

Ge nius of Darkness ; that he m

,

ight more attentively read th e

Divine Word and have more courage to per fo rm noble deeds
,
‘

And in the N orth o f Europe the D ru ids taught devotion to

frien ds indulgence for r e ciprocal wr on g s love o f deserved prai se
, , ,

p rudence humanity hospitality

, resp ect f o r old age disregard o
,
f , ,

t h e future temperance contempt o f death and a Chival rous defer

, , ,

ence to woman Listen to these maxims from the Hava Maal o r.

"

Sublime Book o f O din

“
I f thou hast a friend vi sit him o ften ; the path w ill grow over
f
,

w ith grass and the trees soon cover it i f t h ou d ost not constantly
, ,

walk upo n it He is a faith ful friend who havin g but two loaves
.
, , ,

gives hi s friend one Be never first to break with thy friend ; sor -l
.

row wrings the heart of him who has no one save himsel f with

w h o m t o take counsel There i s no virtuous man w h o has not

'

v
.

so m e vice n o bad man who h as not some virt ue

, Happy h e w h o .
-

obtains the p raise and good will o f men ; for all that dep ends o n
'

the w ill of anot her i s hazardous and uncertain R iches flit away .

in the twinkli ng o f an eye ; they are the most inconstant of

f riends ; flocks and herds perish parents die frie nds are not i m , ,
'

morta l thou thysel f diest ; I know but one thing that doth not
,

die the j ud gment that i s passed upon the dead Be humane to

. .

Ward tho se who m thou m eete st on th e road I f the guest that "
.

c o m e th t o t h v house i s a col d g ive him fire ; the man who has

‘ "

-
,

j ourne yed ov er the m ountains needs food and dry garments M ock .

not at the aged ; for words full o f sense come often from the
wrinkles of age Be moderately wise and not over prudent Let —
.
,
.

no o ne seek to know hi s destiny i f he would sleep tran q uilly ,

.

The re i s no malady more cr uel than to be di scontented with our

’

lo t The glutton eats his own death ; and th e wise man lau g hs at
.

the fool s greediness N othing i s more inj urious to th e youn g than

’
.
1 70 MORALS A ND DOG MA
‘
.

do u nto his b roth e r B etter is a neighbo r th at i s ne ar th an a .

,
”
b rother a far o ff Thou shalt love thy neighbor as thysel f .

In the same fi fth century before Christ SO C RA T E S th e Greci an ,

“ ”
sa id ,Thou shalt love thy neighbor a s thyself .

Three generations earlier Z ORO A STER had said to the Persians ,

O ff er up thy grateful prayers to th e Lord the most j ust and pur e ,

O rmuzd the supreme and adorable God who thus declared to his
, ,

Prophet Z e r du sht : Hold it not meet to do unto others what thou

‘

wouldst not desire done unto thysel f ; do that unto the peo ple ,

w hich when done to thysel f is not disagreeable unto thee

’
.
, ,

The same doctrine had been long taught in the school s o f

B abylon Ale x andria and Jerusalem A Pagan declared to the
Phari see H I LL E L that he was ready to em
, , .

brace the Jewish religion

i f he could make known to him in a few words a su m
,

mary o f th e
w ho le law o f Moses
“
That which thou likest not done to thy
.

” “
sel f ,said Hillel do i t not unto thy neighbor Therein i s all t he
, .

”
law : th e rest i s nothing but the commentary upon it .

“ “
N othing is more natural said CON FUC I U S nothing more , ,

s imple than the principles o f that morality which I endeavor by

, ,

salutary ma x ims to incu lcate in you , It is humanity ; which

i s to say that universal charity among all o f our species without
, ,

distinction I t i s uprightness ; that i s that rectitude o f spirit

.
,

and o f heart which makes one seek for truth in everyt hing and
, ,

desire it without deceiving one s sel f or others It i s finally sin

,
’
.
, ,

ce r i ty o r good faith ; which i s to say that frankness that open , ,

n ess o f heart tempered by sel f reliance which excludes all feint s

,
-
,

”
and all disgui sing as much in speech as in action
, .

To di ff use useful information to further intellectual r e fine ,

ment sure forerunner o f moral improvement to h asten the com

, ,

i ng of the great day when the dawn of general knowledge shall

,

c hase away the lazy lingering mists o f ig norance and error even
, ,

from the base of the great so cial pyramid i s indeed a high calling , ,

in which the most splendid talents and cons ummate virtue may
well press onward eager to bear a part Fr om the M asonic ranks
, .

ought to go forth those whose genius and not thei r ancestry e u

noble them to open to all ranks the temple o f science and by
, ,

their own example to make the h umblest men emulo us to climb

steps no longer inaccessible and enter the un folded gates burn ,

i ng i n the su n .

The hi gh est intell ec tu al cu l tiv ati on i s p e r fec tly comp at ibl e w ith
“
“ l
 I LLU ST RI O U S E LE CT o r TH E ETETEEN . 17 1
‘

the d aily ca res and toils o f working men A kee n r eli sh for th e
‘

-
.

m ost sublime truth s o f science belongs alike to every class o f

mankind And , as philosophy was taught in t h e sacred gr oves o f
.

Athens and under the Portico and in the old Temples o f Egyp t
, ,

and India so in ou r Lo dges ought K nowledge to be di spensed th e

, ,

Sciences tau ght and the Lectures become like the teachings o f
,

Socr ates and P lato o f Aga ssiz and Cousin ,

.

R eal k now le dge jnever permitted either turb u lence o r unbelie f

but its progress i s the forerunner o f lib erality and enlightened
toleration Whoso dreads these may wel l tremble ; fo r he may be
.

well assured that their day i s at lengt h come and must put to ,

speedy flight the evil spirits o f tyranny and persecution whi ch ,

haunted the long night now gone down the sky And it is to b e . .

hoped that the time will soon arrive when as men will no longe r , ,

su ff er themselves to be led blind folded in ignorance so will they no ,

more yield to the vile principle o f j udging and treating thei r fel '

low creatures not according to the intrinsic merit of their a cti ons
-
, ,

but according to the accidental and involuntary coincidence o f

their opi ni ons .

Whenever we come t o treat with entire respect those w ho co n

sc i e n t i o u sly di ff er from ourselves the only practical e ff ect o f a ,

di ff erence will be to make us enlighten the i g norance o n one side

,

o r the othe r from which it springs by instructing them i f it be

, , ,

thei rs ; o u r se lve s i f it be our o w n ; to the end that the only kind

,.

o f una n imity may be produced which i s desirable among rational

'

beings the agreement pr oceeding f rom full conviction after the

,
-

freest di scussion .

The Elu o f F i ftee n ought therefore to take the lead o f h i s fel

lo w citizen not in frivolous amu sements not in the degrading
-
, ,

pursuits o f the amb iti ou s vulgar ; but in the truly noble task o f
enlightening the mass o f hi s countrymen and of leaving hi s own ,
-

name enc i rcled not w ith barbaric splendor o r attached to courtly

, ,

ewga ws b illu stra t ed b the honors most worthy o f ou r

’

g u t, y
rational nature ; coupled with the di ff usion o f knowledge and ,

gratefully pronounced by a few at least whom hi s w i se be nefi , ,

cence has r e scued f rom i gnorance and vice .

We say to him i n the words o f the great R oman : Men in no

,

respect so nearly approach to the Deity as when they con fer ben e ,

fits o n men To serve and do good t as many as possible th ere

. o —
,

i s nothing gr eater in your fortu ne than that you shou ld be able ,

172 H ORALS A N D DOG MA .

and n othi ng finer in you r natu re than that you should be desi r ,
.
o

”
o u s to do thi s Thi s i s the true mark for the aim o f every man
.

and Mason who ei ther prizes the enj oyment o f pure happiness o r ,

sets a right value upon a high and unsullied renown And i f th e .

be ne f act o r s o f mankind when they rest from their noble labors

’

, ,

shall be perm itted to en j oy hereafter as an appropriate reward o f ,

their virtue the privilege of looking down upon the blessings with
,

which their exertions and charities and perhaps their toils and
.

su ff erings have clo thed the scene o f their former exi stence it will ,

not i n a stat e o f exalted puri ty and wisdom be the founders o f

m
, ,

mighty d ynast i es th e c onquero r s o f new em re s the Caesar s

, , ,

Alex anders and Tamerlanes ; nor the mere K ings and Counsel
,

lors Presidents and Senators w h o have lived for their party

, ,

c hiefly and for thei r country only incidentally o ften sa crifi c in g to

-

, ,

their own aggrandizement or that o f their faction the good of

thei r fellow creatures — i t will not be they who will be gratified
- .

by contemplating the monuments o f their inglorious fame ; but

those will en j oy th at delight and march in that triumph who can ,

trace the remote e ff ects o f their enlightened benevolence in the

i mproved condition o f their species and exult in the reflection , ,

th at the Ch ange which they at last p er haps after many years sur , ,

vey with eyes that age and sorrow c make dim no more o f
,
a n —
,

K nowledge become Power —

Virtue sharing that Empire Super
, ,
-

sti t io n dethroned an d Tyranny e xiled i s i f e y en on ly in some

, , ,

small and very slight degree yet still in s om e degree the fruit , , ,

precious i f costly and though late repaid yet long e ndu r i ng o f

,
.

,
‘

their own sel f denial and strenuous exertion o f their own mite o f
-
,

Ch arity and ai d to education wi sel y bestowed and o f the hard ,

s hips and hazards which they e n c o u nt e red h e r e below

'

Masonry requires o f its Initiates and votaries nothing that is

impracticable It does not demand that they should undertake
.

to climb to those lo fty and sublime p e ak s o f a theoretical and im

a g i n ar y unpractical virtue high and cold and remote as the eternal
,
-

Sn ows that w ra p the shoulders o f Chimbo r azo , and at least as i n

ac cessible as they It asks that alone to be done which i s easy to

.

be done It overtasks no o ne sz stre ngth an d asks no one to go

.
’
,
‘

beyo nd h i s means and capacitie s I t do e s not e x pect one whose

'

s
'

bu si nes s o r p ro f e s si on yi e lds h i m l ittl e more than the wants o f

' ‘

h i msel f and his fa mil y req uire and w h ose ti me i s necessaril y oc ,

cu p i e d by h i s da ily voc a t i o n s; to a bandon or neglect the business

' '

-
1 74 M ORA L S O
A N D D G M A.

thoughts and noble words may be law m any year s h ereafter to

millions o f men yet unborn .

But th e opportunity to e ff ect a grea t good does not often occu r

t o any one It i s worse than folly for one to lie idle and inert and
.
,

expect the accident to befall him by which h i s influence s shal l ,

live fo re ve r He can expect that to happen only in cons equenc e

’

.
,

o f o ne o r many or all o f a long series o f acts He can expe ct t o

be nefit the world only as m
.

e n attain other results ; by continuan ce ,

by persistence by a steady and u ni form habit o f laboring f or t h e

,

enlightenment o f the World to the e x tent o f his means and ca

,

p a c i ty .

Fo r it i s in all instances by steady l abor by giving enou gh o f

, , ,

application to o u r work and having enough o f time for the doing

,

o f it by regular pains taking and the plying o f constant assidui

,
-
,

ti es and not by any process of legerdemain that we secu re the

,
‘
,
'

strength and the staple of r e al e x c e llence It was thus that De .

mo sth e ne s clause a fter clause and sentence a fter sentence, elabo

, ,

rated to the uttermost hi s immortal orations It was thus that

‘

N ewton p 1one e re d hi s way by the steps o f an ascending geometry

, ,

to the mechani sm o f the Heavens and Le Verrier added a planet ,

to ou r S olar System .

It i s a most erroneous opinion that those who have left the most
stu pendous monuments o f intellect behind them were not di ff er ,

e ntly e x ercised from the rest o f the sp e c i e s b u t only di ff erently ,

.

gi fted ; that they signalized themselves only by their talent and

hardly ever by thei r industry ; for it i s in truth to the m
,

ost strenu
o u s application o f those commonplace facultie s which a r e di f

fused among all that they are indebted for the g lories which now
,

encircle their remembrance and thei r name .

We must not imagine it to be a vulgar izing o f genius that it -

,

should be lighted up in any other way than by a direct inspiratio n

from Heaven ; nor overlook the stead fastnes s o f purpose the de ,

vo tio n to some single but great obj ect the unweariedness o f labo r ,

th at i s given not in convulsiv e and preternatural throes but by

, ,
.

little and little as th e strength o f the mind may bear it ; the accu
m u la ti o n o f many small e ff orts instead o f a few grand and gi gan
,

tic but perhaps ir regular movements on the part o f energ ies that
, ,

a r e marvellous by which former alone the great results are

,

brought ou t that write their enduring records o n th e f ace o f the .

ea rth and m t he hi sto ry o f nati ons and o f man .

 m vsrmoo s ELE CT or THE FI FTEEN . 17 5

We must not overlook these elem ents whi ch g enius owe s th e , to

best and proudest o f her achievement s ; nor imagine that qualities
s o general ly possessed as patie n ce and pains taking and re s olute -
,

industry hav e no share in u pholding a di stinction so i llustrious

,

a s that of the benefact o r o f hi s kind .

We must not forget that great results are most ordinarily p ro

du c e d by an aggregate o f many contributions and exerti ons ; as i t
i s the invi sible particles o f vapor each separate and distinct from,

t h e other that rising from th e oceans and thei r bays and g u l fs

, , ,

f rom lakes and rivers and wide morasses and o ve r fl o w e d plains

, ,

fl oat away as clouds and distill upon the earth in de w s a nd fall i n

’

, ,

shower s and rain and snow s upo n the broad plains and rude moun
’

t ains and make the great navigable stream s that are th e arteri es
,

along which flows the li fe blood o f a country -

.

And so Ma sonry can do much i f each Ma son be content to do ,

hi s share and i f their united e ff orts are directed by wise counsel s

,

to a common purpose ft i s fo r G o d and for O mnipotency to do

.
“

mighty things in a moment ; but by degr ees to grow t o greatne ss

i s the course that He hath le ft for man
”
.

I f Mason ry will but be tru e to her mission and Masons to thei r ,

p romi ses and obligations i f r e entering vigorously upon a caree r

—
,
-

o f b e ne fic e nce she and they will but pursue it earnestly and u n fal
,

te r i ngly remembering that o

, u r contributions to t he cau se o f char

ity and education then deserve the greatest credit when it costs u s
something the curtailing o f a com fo rt or the relinquishment o f a
‘

lu x ury to make them— i f we will but give aid to what were once
Masonry 3 great schemes for hu m
,

’
an improvement not fitfully and ,

spasmodically but regu larly and incessantly as the vapors rise

, ,

an d the springs run and as the sun rises and the stars come up
,

into the heavens then we may be sure that great results will be
‘

attained and a gr eat work done And then it will most surely be .

seen that Masonry i s not eff ete or i mpotent nor degener ate d nor ,

dro o p mg to a fata l dec ay .

 XI .

SU B L I M E E L E CT O F T H E T W E LV E
‘

OR

P R I N CE A METH .

[ Elu of th e T w elve ]
TH E duti es a Prince Ameth are to be earnest true rel i able
of , , , ,

an d sincere ; to protect the people against illegal impositions an d

exacti ons ; to contend for their political rights and to see as far , ,

a s he may or c a n th at those bear th e burden s w h o reap the bene

,

fits o f the Government .

Y ou are to be true u nto all men .

You are to be frank and sincere i n all th i ngs .

You are to be ea rnest in doing whatever it i s your duty to do .

And no man must repent that he has relied upon your resolve ,

y our profession o r your word

, .

Th e great di stin g uishing characteri stic o f a Maso n i s sympath y

w1 th hi s kind .He recognizes in the Human race one great family ,

all connected with himsel f by those invisible links and that ,

m i ghty net work o f circumstance forged and woven by God

-
,
.

Feeling that sympathy it i s hi s first Masonic duty to se r ve hi s

,

fellow man At hi s first entrance into the O rder he ceases to be

-
.
‘
,

i sol ated and becomes one o f a great brotherhood a ssuming new

, ,

duties toward every Mason that l ives as every Mason at the ,

same moment assumes them toward him .

N or are those duties on hi s part confined to Masons alone H e '

assumes m
.

any in regard to his country and especially toward the ,

great suff ering masses o f the common people ; for they too are his
,

brethren and God hears them inarticulate as t he mo anings o f

, ,

t heir mise r y are By all prop er means o f persuasion and i nfl u

.
,

1 76
1 78 M ORA LS A N D DOG MA.

'

th an i t encountered i n t h e field ; and ev en i ts very bow els will

ever

be conti nually teeming with the intolerable progeny o f tyrant s .

The se are the fir st enemi e s to be subdued ; thi s constitutes the

‘

campa ign o f Peace ; these are triumphs di ffi cult indeed but , ,

bloodle ss ; and far more honorable than those trophies which are
purchased only by slaughter and ra pine ; and i f no t victors in this
‘

s ervice it i s in vain to have been victorious o ver the despotic

,

enemy in the field .

Fo r i f any people thinks that it is a grander ; a more b ene v

fic i al o r a wiser policy to inve n t subtle expedients by sta mp s

, _
,

and imposts f o r increasing the revenue and draining the li fe bl ood

,
-
,

o f an impoveri shed people ; t o multiply its naval and milita ry

f orce ; to rival in cra ft the ambassado rs o f foreign states ; to pl o t

th e swallowing up o f foreign territory ; to make crafty trea ties and
allianc es ; to rule prostrate states and abj ect provinces by fear and
f orce ; than to admini ster unpolluted j ustice to the people to t e ,
“

li eve th e c ondition and raise the est ate o f the to iling mas se s ,

re d ress the inj ured and succor the di stressed a n d c onciliate the dis
'

c ontented and speedily restore to every o ne his o w n ; then that

,

p e op l e i s i nvolved in a cloud o f error and will t o o late perceiv e , ,

when the illusion o f these mighty benefits has vani shed that i n ,

neglecting these which it tho ught in ferior considerations it has

, ,

o nly been precipitating its o w n ruin and despai r .

Un fortu nately every age presents its o w n special problem m o st

,
.

di ffi cult and often impossible to solve ; and that which this age
o ff ers and forces upon the c onsideration o f all thinking men i s
, ,

thi s how in a populous and wealthy co untry bless ed with fre e

—
J
-
, ,

institutions and a constitutional government are the g rea t mass es ,

o f the manual labor class to be enabled to have steady work at

-

fair w age s to be kept f rom sta rvatio n and their children from
,
‘
‘

vice and debauchery and to be furnished with that degree not o f , ,

m ere reading and writing but o f kn ow ledge that shall fit the m , ,

intelligently to do the duties and exercise the pri vi leges of free .

men ; even to be intrusted with the dangerous right of su ff rage ?

For though we do not know why God bein g infinite ly m erci ful ,

as well as wi se has so ordered it it seems to be unques ti onably hi s

, ,

la w th at even in civilized and Christian countries the larg e mass

‘

, ,

o f t h e populat i on shall b e fortunate i f during their whole li fe , , ,

from in fancy to old age in heal th and si ckness they have enoug h , ,

o f th e commo n est a nd co arse st f oo d t o k eep them selv e s and th ei r

 TH E TWELVE
SU B LI M E ELECT OF - . 1 79

chi ldren the continual gn awing o f hunger— enough of th e

f ro m
co mmonest and coarsest clothing to protect them selves and t h ei r

little ones from indecent exposure and the bitter cold ; and i f t hey
h ave over their heads the rudest shelter .

And He seems to have enacted this law which no hum an com

—

munity ha s yet found the means to abrogate that when a country

—

becomes populous capital shal l co ncen trate in the hands o f a lim

,

i ted n u mber o f per sons and labo r become more and more at i ts
,

mercy until mere manual labo r that o f the weav e r and i ron
, ,

w o rker and oth er arti s a ns eventually ceases to be worth m o re

, ,

t han a ha t e subsi stence and o ften in great cities and vast ex te nts
, ,
"

o f country not even th a t and goe so r crawl s ab o ut i n r ag s beg

, , ,

g i ng, and sta r ving f o r want o f work .

While every o x and horse can find work and i s worth being fed , ,

it i s no t always so with man To be employed to have a chance .

,

to work at anything like fair w ages becomes the g reat e ngrossing ,

obj ect o f a man s li fe The capitalist can live wi thout e mployin g

’
.
- -

the laborer and discharges him whenever that labor ceases to be

,

profitable At the moment when the weather i s most inclement ,

.

provi sions dearest and rents highest he turns him ofi to starv e.

, ,

I f the day laborer is taken sick his wages stop When o ld he ha s

-
, .
,

no pension to retire upon H is children cannot be sent to school ;

.

f o r be fore thei r bones are hardened they must get to work les t ’

they starve The man strong and able bo died works fo r a shillin g
'
.
,
-
,

o r tw o a day
.
and the woman shivering over her little pan o f
,

coa l s when t he mercury drops far below zero a fter her hung ry
, ,

children have wailed themselves to sleep sews by the di m light o f ,

her lonely candle for a bare pittance selling her li fe to h im w ho

, ,

bargained only fo r the work o f her needle - .

Fathers and mothers slay their children to have the burial f ees -
, ,

th at with the price o f o ne child s li fe they may continue li fe in ’

th ose that survive Little gi rls with bare feet sweep the street
.

cr ossings when the winter wind pinches them and beg pite ously
, ,

fo r pennies of those who wear warm furs Ch i ldre n g ro w up in . .

squ al id misery and brutal i gnorance ; want co mp els vi rgi n and wi fe

'

t o prostitute themselves ; women starve and freeze and lean up ,

against the walls o f workhouses like bundles o f foul rags all ni ght , ,

long and night after night when the cold rain falls and there
, , ,

ch an c e s to be no room for them within ; and hundreds o f f amilie s

are cr o wd ed into a si ngle bu i ldi ng r i f e with ho r ro rs and teemi ng
'
-
,
 u pm s m noeu a .

wi t h foul ai r and pestilence ; where men wom en and child ren

s ,

huddl e together in thei r filth ; all ages and all colors sleeping in
discriminately t ogether ; while in a great free R epublican S tate
, , , ,

in the full vigor of its youth and strengt h o ne person in every ,

s eventeen i s a pauper receivi ng charity .

Ho w to deal with this apparently inevitable evil and mortal di s

ease is by far the most important o f all social problems What i s .

to be done with pauperism and over supply o f labor

- ? How is the
li fe o f any country to last when b ru ta lity and drunken semi bar
,
-

ba ri sm vote and ho ld o ffices in their gi ft and by fit representativ es

, ,

o f themselves control a government ? How i f not wi sdom and ,

a uthority but turbulence and lo

, w vice are to exalt to senatorship s 1

miscreants reeking with the odors and pollution of th e h ell the ‘

pri ze ring the brothel and the s to ck e x change where gambling is

-
, ,
-
,

legalized and rascality i s laudable ?

X
Mason ry will do all in its power by direct e x ertio n and co ,

o p e ration to improve and in form as wel l as to protect the people ;

,

to b e tte r thei r physical condition rel ieve thei r mi series supply

, , ,

their wants and minister to thei r necessities Let every Mason i n

, .

thi s go od work do all that may b e in his power

,
.

Fo r it i s true now as i t always was and always will be that to

, ,

be free i s the same thing as to be pious to be wise to be temperat e , ,

a nd j ust to be frugal and abstinent and to be magnanimous and

, ,

brave ; and to be the opposite o f all these i s the same as to be a ’

sla ve And it usually happens by the appointment and as it

.
, , ,

w ere retributive j ustice o f the Dei ty that that people which c a n

, ,

not go ver n the mselves and moderate their passions but crouch
, ,

u nder th e slavery o f their lusts and vices are del ivered up to the ,

sway o f those whom they abhor and mad e to submit t o an i nvol ,

u ntary servitude .

And it is al so sanctioned by the dictates o f j ustice and by the

c onstitution o f N ature that he
wh o from ,
the imbecility or de ,

r angement o f hi s intellect i s incapable o f governing himsel f

, ,

should lik e a minor be committed to the government o f another

, , ,
.

Above all things let us never forget that mankind constitute s .

o ne great brotherhood ; all born to encounter su ff ering and sorrow ,

a nd therefo re bound to sympathize with each other .

For no tower o f Pride was ever yet high enough to li ft its pos
sesso r above the trial s and fears and f r a ili t i e s of humanity No .

h uman hand eve r built the wall nor ever shall that will keep o u t , ,
1 82 MOR AL S A N D D G M A. O

L i fe i s a sch ool The world i s neither pri son no r penitentiary

. ,

no r a palace o f ease nor an amphitheatre for games and spec ,

ta cle s ; but a place of instruction and discipline Li fe i s given fo r ,

.

mo ral and spiritual training ; and the entire course o f the great
sch ool o f li fe i s an education for virtue happiness and a futur e , ,

existence The periods o f Li fe are its terms ; all human con di

"

tion s its form s ; all human employmen ts its lessons Fam ili es
, ,
.

are the primary departments o f this moral education ; the variou s

c i rcles o f society its advanced stages ; K ingdoms and R epubli c s
‘

, ,

its universities .

R iches and Po ve rty Gayeties and Sorrows Marriages and , ,

Funeral s the ties o f li fe bound or broken fit and fortunate or u n

, ,
i
,

toward and pain ful are all lessons Event s a r e no t b lindly and
,
.

carelessly flung together Providence does not school o ne man . ,

and screen another from the fiery trial o f its lessons It h as .

neither rich favorites nor po or victims O ne event happeneth to .

all O ne end and one design concern and urge all men
. .

The prosperous man has been at school Perhaps he has thought .

that it was a great thing and he a great personage ; but he has ,

been merely a pupil He thought pe rhaps that he was Master .

, , ,

and had nothing to do but to direct and command but there w as , ,

ever a Master above him the Mast er o f Li fe H e look s not at ou r ,

.

splendid state or our many pretensions nor at the aids and ap p li

, ,

an ec s o f ou r learning ; but at our learning itsel f He puts the .

‘

poor and the rich upon the same f orm and kno w s no di ff erence
betwe en them but their pro gress , .

I f from prosperity we have learned moderation temperance , ,

ca ndor modesty gratitude to God and generosity to man then

, , , ,

we are entitled to be honored and rewarded I f we have learned .

sel fishness s el f indulgence wrong do ing, and vice to forget and

,
-
,
-
,

o verlook our less fortunate brother and to scoff at the providence ,

o f G o d then we are unworthy and dishonored thou g h we have

, ,

b een nursed in a ffl uence or tak en our degrees from the linea g e of ,

an hundred nobl e descents ; as truly so in the eye o f Heaven a rtd , ,

o f all right think ing men a s th o u gh we lay victims o f beggary

'
-
, ,

and di sease in the hospi tal by the hedge or on the dung hi ll

'

-
.
, , ,

The most ordinary human equity looks not at the s chool but at ,

th e scho lar ; and the e quity o f Heaven will not look b eneath that
‘

mark .

The p oor man al so i s at school Let h im take care that he

"

.
 SUBLI ME ELECT OF TH E TWELVE . 83

learn, rath r e t h an complain . Let h i m hold to hi s i ntegri ty, hi s

ca n do r and hi s kindnes s o f heart Let hi m beware o f envy and
, .
,

o f bondage and keep hi s sel f respect The body s to i l i s no thing ’

-
. .
,

Le t him beware o f th e mind s drudgery and degr adation Wh i l e

’
.

h e betters his condition i f he can let h im be more an x iou s tobet ,

t er hi s soul Let him be willing while poor and even i f al way s

.
, ,

p oo r
, t o lear n p o verty 5 grea t lessons fo rti t ude cheerfulne
’
ss co n , , ,

t en trnent and implicit co nfidence in God s Providence

, With ’
.

th ese and patience ca lmness sel f command disinterestednes s and

,
-
, , , ,

aff ectionate kindness the humble dwel ling may be hallowed a nd , ,

made more dear and noble than the lo ftiest pal ace Let h i m
' ’
.
,

abo ve all things see that he lose no t his independenc e Le t h im

i

no t cast himsel f a creature poorer than th e poo r an indolent

, , ,

helpless despised beggar o n the kindness o f oth ers Every m an

, ,
.

should choose to have God for hi s M aster rather than man ; and ,

escape not from thi s school ei ther by dishonesty o r alms t aking ,

-
,

le st he fal l int o that state wors e than di sgrace where he ca n , ,

have no r e sep ct for himsel f .

The ties o f Society teach u s to love o ne anothe r That i s a mi s .

c rable society where the absence o f a ff ectio nate kindness is sought

,

to be supplied by puncti lious decorum grace ful u rbani ty and , ,

polished insin cerity ; where ambition j ealousy and di stru st ru l e , , ,

in place o f simplicity confidence and kindness , ,

.

So too the s ocial state teach es modesty and gentlene ss ; a nd

, ,

from neglect and notice unworthily bestowed o n others and i n

, ,

j ustice and the world s failure t o appr eciate u s we lea rn p ati ence
’

’
, ,
p

and quietness to be superior to society s opinion no t cyn ical and

,
’
,

bit ter but gentle candid and aff ectionate still

, , , .

Death i s th e great Teacher stern cold inexorable irre si stible ; , , , ,

whom the collected might o f the wo rld cannot sta y o r ward ofi .

The breath that parting from the lips o f K in g o r begga r scarcel y

, ,

sti r s the hushed ai r cannot be bought o r brou ght back for a mo

, ,
.

ment with th e wealth o f Empires Wh at a l es son i s thi s t each

, .
,

i ng ou r frailty and feebleness and an Infinite Powe r b eyond u s !

'

It i s a fear ful lesson that neve r becomes f am il i a r I t w alk s ,

-
.

th rou gh the earth in dread m ystery and lay s i t h an d s u p on all , v

.

It i s a un iver sal lesson th at i s read everyw h ere and by all men , .

Its message come s every ye ar and every day The p a st ye a r s are .

cr ow ded w ith its sad and solem n mementoe s ; and death s fi nger ’

t r ac e s i t s handwri ting u p o n t h e w alls o f eve r h uman habit at io n

y .
184 M ORA L S
-
A ND D G MA O .
‘
1

u s Duty ; to act our part well ; to fulfill th e w o rk as

l t te a ch e s
'

signed u s When o ne i s dyin g an d a fter h e i s dead ; ther e i s bu t

.
-
,

one question : H as h e li ved w ell There i s no evil in death bu t

th at which li fe makes
.
.

There are ha rd lessons in the scho ol o f G od s P rov i dence ; and ’

y e t the school o f li fe i s c aref u lly adj usted in all its arrangement s ,

an d tasks t o ma n s po wer s an d pas s io ns There i s no extravaganc e

’
, .
.

in its teachings ; no r i s anyth ing d one f o r t h e sake o f present

eff ect The whol e co ur se o f human li fe i s a conflict with di fficu l
.

ti es ; and i f ri gh tly conducted a p rogre ss in i mprovement It i s

'

, ,
,
.

never to o l ate f o r m an to lear n Not part o nly but the whole o f .

, ,

li fe i s a school There never com es a ti me even amidst the decays

.
,

of age when it i s fit to lay aside the e agerness o f acquisiti on o r

, ,

th e cheer fulne ss o f endea vor Man w alks all th ro ugh the cour s e .
,

o i li fe in pa tience a nd stri f e
, and s ome ti mes in d a rkness ; for , ,

from patien ce i s to come perfec ti on ; from stri fe triumph i s to ,

i ssue ; from th e cloud o f darkness th e ligh tning i s t o fl ash that -

shall open th e way to eternity .

Let the M as o n be faith ful in th e s ch ool o f li fe and to all i ts ,

les sons ! Let him not learn nothing nor care no t whethe r h e ,

lea rns o r not Let no t the years pass over him witnesses o f o nl y
.
,

hi s sloth and indiff er ence ; or see h im zealous to a cq u 1 r e eve ry

thing but vi rtue N or let him labor o nly for him s el f ; nor fo rget
.

t h at th e humblest man that lives i s his brother an d hath a cla i m ,

ou h i s s ym pathies an d kind o ffices ; and t hat beneath the rough

'

g ar m en ts whic h lab o r we a rs may beat hear ts a s n obl e a s t hrob

u nde r the stars o f p r i nces
"

G od wh o cou nt s by sou ls, not st ati ons.

,

Lov e s a nd p i ti es you a nd me ;
For to Him a ll v ai n di sti nct i ons
Ar e as l
p ebb es on th e sea .

Nor are th e o ther duties i nculcated in thi s Degree o f less i mpo r

tance T ruth a Mason is early told i s a Divine attribute and th e
.
, ,

fou ndat io n o f every virtue ; and frankness reli ability sincerity , , ,

str aightfo rwardness plain dealing are but di ff erent mod es i n

,
-
,
.

whi ch Truth develops itsel f The dead the absent the i nnocent, .
, ,

and those that trust him no Mason will deceive willingly To all ,
.

these he owes a nobler j ustice in that they are the most certain ,

tr ial s o f human Equity O nly th e m ost abandoned o f men said

.
,
186 MORA L S A N D D G MA O .

bow i ng to a co rru pt public opinion sub mi t to i ts a rb i tr ament,

,

despite th e scandal which it o ccasions to the O rde r, and i n vio la

ti on o f the feeble restraint o f their oath ?
Do M a so ns no longer fo rm uncharitab le opinions o f th e ir
enter harsh j udgments against th em and j udge t hem
B rethren , ,

selves by o ne rule and thei r B rethren by another ?

Has Masonry any well regulated system o f charity ? Has i t

-

done that whic h it should have done fo r th e cause o f educatio n ?

Where are its schoo l s i ts aca d emies i ts colleges its hospi tal s and
, , , ,

i nfirma ri e s ?

Are politi cal co ntroversi es now co nduc ted w ith no violence and
bi tte rnes s ?
Do Masons r e frai n f rom de f aming and denouncing thei r B reth
ren w ho di ff e r with them i n religious o r political opinions ?

What gr and so cial problems o r use ful proj ects engage ou r at

t ention at ou r communicatio ns ? Wh ere in o u r Lodges are lec
tu re s habitually del ivered f o r the r eal instruction o f the B rethre n ?
Do not ou r sessions pass in th e di scu ssion o f m inor m atter s o f
business the settlement o f points o f orde r and qu e s tions o f me re
,
.

admin istrat i on a nd the a dm i ssion and a dvancement o f Can

,

di dates whom a f te r the ir admi ssion w e t ak e no pai ns to i n

,

stru c t ?
‘

I n w h a t Lodge are ou r ceremo ni es e x p lained a nd eluc i dat ed ; “

corru p ted a s they ar e by ti me until their tru e featu re s can

,

sca rcely be di stingui shed ; and wher e a re those great pri mi

tive truths o f revelatio n tau ght which Ma sonry has pre se rv ed to

,

-
We have h igh d igni t ies and d i ng t i tle s Do th e i r poss ess
sou n .

o r s q uali f y th em s elv e s to enli gh t en th e w o r ld i n res p e ct t o th e .

a 1 ms and ob j ec t s o f Ma so nry ? De sc endants o f those Initiates

who governed emp i res doe s you r i nflu ence enter i nto p racti cal
,

li fe and op erate effi cientlyi n behalf of w ell-regulated and consti

tu tio nal liberty ?
Yonr debates should be bu t f riendly conversations You need .

concord u ni on and p eace

, ,
Why then do you r etain among you
.
‘

men who ex ci te ri valri es and j e alou si es ; w hy permit great and

“

vi olent controversy and amb iti ou s p r eten si on s? How d o you r

own w ords and act s agree? I f you r Ma sonry 1 s a nu llity how ,

Can you ex erci se any i nflu ence on others ?

Conti nu ally you p rai se each oth er and u tter elaborate and high
,
 SUB L I M E ELECT or TH E TWELVE . 1 87

w rou ght eu logi es u pon th e O rde r . Everyw h ere you a ssu me th at

yo u are what you shou ld be and nowhere do you look upon you r
,

selves as yo u a re .I s it true that all o u r action s are so many acts

o f homage to vi rtu e ? E x plore the recesses o f your h e arts ; let u s
ex a mi ne ourselves with an impartial eye and make answer to ou r ,

o w n questioning ! Can we bear to o urselv es the c onsol ing tes ti

mony that w e alway s rigi dly p erform our du ti es ; th at we ev en
“

h alf perform them ?

Le t us away with t h i s o di ous sel fl attery ! Let u s be men if we
f -
,

cannot be sages ! T h e law s o f M ason ry abo ve oth ers ex celle nt , ,

c annot who lly change men s natu res They enlighten them th ey
’
.
,

p oint o u t the true way ; but t hey ca n le a d them in it only by re ,

pressing the fire o i thei r passions and subj ugating thei r selfish ,

ness Alas these conquer and M ason ry i s f orgotten !

.
, ,

After praising each other all ou r l ives there are always e x cellent ,

Br e th ren w ho over ou r coffi ns shower unlimited eulogi es Ev ery

, , , .

o ne o f u s w ho dies h o wever u seless his li fe has be en a mode l o f

, ,

a ll th e virtu es , a very child o f th e celestial l ight In Egyp t .

,

among o u r o ld M asters where Maso nry was more cultivated th an

,

v anity no o ne coul d gai n a dmittance to the sacred asylum o f the

,

to mb until h e had passed under the most solemn j udgment A .

g r av e tribunal sat in j udgment upon al l even the kings

, T h ey .

said to the thou a r t give account to thy coun try

,

o f thy action s ! What hast thou done with thy ti me and l i fe ?

The law interrogate s th ee thy country hears thee T ruth si t s i n
, , ,

”
j udgment o n thee ! P r i nces ca me there to be j udged esco rt ed ,

o nly by their virtu e s and thei r vices A public accuser recounte d

. ,

th e hi story o f the dead man s l i fe and threw the blaze o f the torch
’
,

o f truth on all hi s actions I f i t were adj udged that he had led

.

an evil l i fe his memory was condemned in the presence o f the

,

nation and hi s body w as denied th e honors o f sepulture Wh at

,
.

a les so n th e o ld Masonry tau ght to t h e so ns o f th e p eopl e !

‘

Is it t ru e that M as onry i s e ff ete ; th at the aca ci a w ithe red , ,

a ff ords no shade ; that M a sonry no lo nge r ma rch es 1 n the a dva nce

g u a rd o f T ruth ? N o . I s f re ed o m ye t u n i vers al ? Have ig no r

an c e and prej udice di s appe ared f rom th e ea rth ? Are there no

lon ger enmitie s a mong men ? Do cu pidity and fal seh oo d no lo n ger
exi st ? Do toleratio n and ha rm ony pr eva il amon g re li gi ou s and
p o li ti ca l se ct s ? Ther e a r e w o rk s y et l e f t f o r M a so n ry to a eco m
p li sh , grea ter th an th e tw elve labors of Hercu les ; to advance ever
188 M ORA L S O
A N D D G MA .

reso lutely and steadily ; t o enlighten the m i n ds o f the p eople to

,

reco nstruct society to refo rm the law s and to improv e th e public

, ,

m oral.s The eternity i n front o f it i s as infinite as the o n e b e

hind . And Masonry ca nnot cea se t o labor in the cause o f social

rogress without ceasing to be true to itsel f with out ceasing t o be
p , ,

M asonry .
190 MORAL S A ND D G M A. O

fam ili ar w o rd s u p on ou r lip s ; and w e do not know to What depths

t h ey ; p oi nt w i th in u s .

We seem never to k now wh at any thing means or i s w orth u n til

w e hav e lo s t i t M any an o rgan ne rve : and fibre in ou r bo dily
‘

.
,

fram e p erforms its silent part f o r years and we are quite u ncon ,

scious o f i t s value It i s not u ntil i t i s inj ured that we discover

.

th at val u e and find how e sse nti al i t w as to o u r happiness and

,

comfo r t We never know the full significance o f the word s

.
,
“ ” “ ” “
property ease , and h eal th ; th e w ealth o f meaning in the
,
“ ” ” “ “ “
f ond epi th ets p ar en t child
, b e lo v e d a
,
n d friend unti l , , ,

th e thin gor th e perso n i s taken away unt i l i n place o f the bright , ,

vi sible being c omes the aw ful and desolat e sh adow where no thi ng
, ,

1 s : w her e w e stret ch ou t ou r hands 1 n vain and strain ou r ey es ,

u on dark and di sm al va cuity

p Y et in that vacuity we do not .
, ,

lo e th e obj ect that w e loved I t b ecomes only the m or e real to

s
,
.

O u r b lessings not only brighten when they depart but a re ,

fix ed i n enduring real ity ; and lo ve and f riendship receive their

.

e ver la sting seal under the cold impress o f death .

A dim cons ciousnes s o f i nfinite mys te ry and grandeur lies be

.
'

ne at h a ll the co mmonplace o f li fe Ther e i s an aw fulness and a .

maj es ty around us ,i n all ou r little worldliness The rude peasant .

f rom the Apennines asleep at the f oot o f a pilla r i n a maj esti c

‘

, ,

R oman church seems not to hear o r see but to drea m only o f th e

, ,

herd he feeds o r the ground he till s i n th e mountain s But th e .

cho al symphonies fall so ftly upon hi s e ar and the g ild e d a r ch e s

r ,

a re dimly seen th rough hi s hal f slumbering eyelid s -

.

So the soul however given up to th e o ccupations o f daily li fe

, ,

cannot quite lose th e sense o f where i t i s and o f w hat is abo v e i t ,

an d a r ound it The scene o f i ts ac tual engagements may be small

.

the path o f its steps beaten a nd f amiliar ; th e obj ects it handle s

, ,

ea sily spa nned and quite worn ou t wi th daily uses

, So it may be .
,

and amidst s u ch things tha t w e all live So we live ou r littl e li fe ; .

bu t He av en i s ab ov e u s and all ar ound and close to us ; and Eter

ni ty i s be fore u s and b eh i nd u s ; and suns and stars are silent wit
We are en folded by Infinity I nfi
‘

nesse s and w atchers ove r u s . .

ni te Po wers and Infinit e sp ac es li e all a round us The dread arch .

of Mystery spreads ove r u s and no vo ice ever pierced it Etern ity

, .

i s e nthroned amid Heaven s my ri ad starry heigh ts ; and no utte r

’

ance o r word ever cam e fro m th os e far o ff and silent spac es -

.

Above i s that aw f u l m a j e sty ; arou nd u s eve rywhere it stretch es

, , ,
 G RA ND M A ST ER A CH ITEC r n ’
. 1 91

0 3 i nto i nfinity ; it i s t hi s li ttle stru ggle of life, this

an d benea th
p o o r d a y s conflict’
thi s busy a n t -hil l
, o f T im e .

But from that ant hill not only the ta lk o f the s tr e ets th e
-
, ,

so unds o f music and revelling the stir and t read o f a multi tu d e , ,

th e shout o f j o y and the shriek o f agony go up into the silent and

a ll surrounding I nfini tu de ; but also amidst t e stir and noi se o f
-
h ,

vi sible li fe from the inmost bo som o f the vi sible man there goe s
, ,

u p an implorin g call a beseeching cry an aski ng unutter ed and

, , , ,

unutterable fo r revelation wailingly and in almost spe echles s

, ,

agony praying the dread arch o f my stery to break ail d th e ,

stars that roll above the waves o f mortal trouble to speak ; ,

the en throned maj esty o f those aw ful heights to find a voice ;

th e mysterious and reserved heavens to come near ; and all t o
tell us what they alone know ; to gi ve u s in formation o f the
loved and lost ; to make known to us what we are and w hith er w e ,

are going .

Man i s encompassed with a dome o f incomprehensibl e w ond ers .

In him and abo ut him i s that which should fill his li fe with maj
e sty and sacredness Something o f subl imity and sanctity has
.

thus flashed down from heaven into the heart o f every one that
lives There is no being so base and abandoned but hath so me
.

traits o f that sacredness le ft upon him ; something so much p er ,

haps in discordance with hi s general rep u te that he hides it from ,

all around him ; some sanctu ary in hi s soul where no o ne m ay ,

enter ; some sacred inclosure where the memory o f a chil d i s or , ,

the image o f a venerated parent o r the remembrance o f a pu re ,

love o r the echo o f some word o f kindness o nce spok en to him ;

,

an echo th at will never die away .

Li fe i s no negative o r superfici al or worldly e x iste nc e Ou r

, .

steps are evermore haunted with thoughts far beyond thei r ow n ,

range which some have regarded as the reminiscences o f a p re

,

ex istent state So it i s with us all in the beaten and worn tra ck

.
,

o f thi s worldly pilgr image There is more here than the worl d
.
,

we live in It i s not all o f l i f e to live An unseen and infinit e

. .

presence is here ; a sense o f something greater th an we possess ; a

seeking through all the vo id wastes o f li fe fo r a good beyond it ;
,

a crying out o f the heart fo r interpretation ; a memory o f the

dead touching continually some vibrating thread in this gre at
,

t i ssue o f mystery .

We all no t only h av e bett er int imat ions bu t are ca p able o f bet

.
,
19 2 H ORALS AN U DOG MA
“

g .

ter t hi ngs than we k now The pr essur e o f some great em ergency .

would develop in us powers beyond the worldly bias o f ou r spi r ,

i ts ; and Heaven so d ea l s with us from time to time a s to cal l , ,

f orth those bette r thing s There i s hardly a family in the world .

so selfish but that i f o ne in it were d oomed to die— o ne to be

‘

u , , ,

selec ted by th e —
,
i t wo u ld be u tterl y impo ssible fo r i ts mem
bers parents and chrldren to choose ou t that victim ; but that
, ,

”
each would say ; I w i ll die ; but I cann o t choose
-
And in h ow .

m any i f that dire e xtr emi ty had com e w o uld not o ne and another
, ,

step fo i th fre ed from the vile me she s o f o r dinary selfishness and

'

, ,

“
say like the R oman father and son Let th e blo w fall o n me !
, ,

There are greater and better things i n u s all than the world takes ,

account o f o r than w e take note o f ; i f we would but find them

,

ou t .And it is one part o f ou r Ma sonic culture to fin d these trait s

o f power and sublime dev o t ion to revive thes e faded impression s ,

o f generosity and sel f sac r i fic e th e almost squandered bequests o f

-
,

God s love and ki ndnes s to ou r soul s ; and to induce us to yield

’

ourselves to thei r guidance and contr ol . .

Upon all conditions o f men pre ss es do w n one impartial law To .

all situati ons to all fortunes high o r low the mi nd gives thei r
, , ,

Character They are in e ffect not w hat they are in themselve s

'

.
, , ,

but what they are to the feeli ng o f their posses sors The K ing .

may be mean degraded mi serable ; the slave o f ambition fear ,

, , ,

voluptu ousness and every low passion The Peasant may be the
, .

real M onarch the moral mast er o f his fate a free and lo fty being,
, ,

more than a Prince in happiness more than a K ing in h onor ,

.

Man i s no bubble upon the sea o f his fortunes helpless and ,

irresponsible upon the tide o f events O ut o f the sam e circu m .

st ances di fferent men bring totally di ff erent results The s ame

, .

di ffic u lty distress pove rty or mis fortune that breaks down o n e
, , , ,

man builds up another and makes h im strong It i s the ve ry

, .

attribute and glory o f a man th at he can bend the circumstances ,

o f h i s condition to th e intelle c tu al and moral purposes o f his

nature and it i s the po wer and m

,
ast ery o f his will th at chiefly
distinguish him f rom the b rute .

Th e faculty o f moral will developed in the c hild is a new ele , ,

ment o f his nature It is a new power brought upon the scene .

'

and a ruli ng power delegated from Heaven N ever was a human ,

.

being sunk so low that he had not by God s gi ft the p ower to ri s e ,

’
, .

Bec ause G od co mmands him to r is e i t i s c e rtai n th a t he ca n ri se , .

 M ORA L S A ND D G MA . O

find their prostrate honor and li ft i t u p to th e remembra nc e and

,

respect of the world .

To the gentle many will be gentle ; to the kind many will be

, ,

kind A good man will find that there 1 3 goodness 1 n the world ;
.

an honest man w ill find that there I S honesty 1 n the world and a
man o f principl e will find principle and integrity in the minds o f
o thers .

There are no bless ings whic h the mind may not convert 1 nto th e
bitterest o f evil s and no trial s which it may no t trans form in to
the noblest and divinest blessings There are no temptations f rom .

which assailed virtue may not gain strength inste ad of falling be

‘

fore them vanquish ed and subdued It is true that temptation s

'

.
,

have a great power and virtue o ften falls ; but the might of these
,

temptations lies not in themselves but in the feebleness o f o u r ,

o w n virtue and the weakness o f ou r own hearts We rely too

,
.

m uch on the stren gth o f our ramparts and bastio ns and allow the ,

enemy to make hi s approa ches by trench and parallel at hi s lei , ,

sure The o ff er o f dishonest gain and guilty pleasure makes the

.

honest man more honest and the pure man more pure They ,
.

raise his virtue to t h e height o f towering indignation The fair . .

occasion the sa fe op p o rtunity the tempting chance become the

, ,

defeat and disgrace o f the tempter The honest and upright m an .

does not wait until temptation has made its approaches and
mounted its batteries on th e last parallel .

But to the impure the dishonest the false he arted the corrupt
, ,
-
, ,

and the sensual occasions come every day and in every scene and
, , ,

th rough every avenue o f tho ught and imagination He i s pre .

pared to capitulate before the first approach is commenced ; and

sends out the white flag when the enemy s adva nce comes in sight ’

o f hi s walls He ma kes occasions ; or i f opportunities come not

.
, ,

e vil th ou gh ts co me and he throws wide O pen the gates o f h i s

,
‘

heart and welcomes those bad vi sitors and entertains them with ,

a lavish hospitality .

The business o f the world absorbs corrupts and degrades o ne , ,

m ind while in another it feeds and nurses the noblest i nde p end
,

e nce int egrity and generosity

, , Pleasure i s a poison to so me and .
,
.

a health ful refre shment to others To one the world i s a great .

,

harmony like a noble strain o f music with infinite modulations ;

,

to another it i s a huge factory the clash and clang o f whose ma

, ,

c hinery j ars upo n his ea r s and f rets him to ma dne ss L i fe i s su b .

 G RA ND M A ST ER A R C HI TECT . 19 5

stant ially
h same t thing
e to all who partake o f i t s lo t Y et s o me .

ri se to vi rtue and glory ; while others undergoing the same d1 sc1 ,

pline and enj oying the same privileges si nk to shame and per
, ,

dition .

Thorough faith ful and honest endeavor to improve i s always

, , ,

success ful a n d the highest happiness To sigh sentimentally over

,
.

human mis fortune i s fit only for the mind s childhood ; and the
,
’

mind s misery is chiefly its own fault ; appointed under the good
’
,

Providence o f G o d as the puni sher and corrector o f its fault I n

, .

the long run the mind will be happy j u st in proportion to its

, ,

fidel ity and wi sdom When it i s miserable it has planted the

.
,
.

thorns in its o w n path ; it grasps them and cries o u t in loud co m ,

p laint ; and that complaint is but the louder c onfess i on that the

thorns which grew there i t planted , .

A certain kind a nd degree o f spirituality enter into the large st

p a rt o f even the most ordinary l i fe Y o u can carry on no busi.

n e ss without some faith in man

,
You cannot even dig in the .

g r ound without
,
a reliance o n the uns e en result Y ou cannot .

think o r reason or even step without co nfidi ng in the inward

, , ,

sp iritual principles o f your nature All the a ff ections and bonds .

,

and hopes and interests o f li fe centre i n the spi ritual ; and yo u

know that i f t hat central bond were broken th e world wo ul d ru sh ,

to chaos .

Believe that t h ere 1 5 a G o d ; that He i s o u r father ; that He has

a paternal interest in o u r wel fare and improvement ; that He h a s ,

g iven us powers by means o f which

, we may escape from sin and
ruin ; that He has destined us t o a future li fe o f endless progr es s

t o ward perfection and a knowledge o f Himsel f believe this a s —

,

every Mason should and you can live calmly endure patiently
, , ,

labor resolutely deny yourselves cheerf ully hope stead fastly and
, , ,

be conquerors in the great struggle o f li fe Take away any o ne

,
.

of these p r1 nc ip le s and what remains fo r us ? Say that there i s

,

no G o d ; or no way o pened f o r h 0 pe and re formation and triumph ,

no heaven to come no rest f o r the weary no home in the bo som

, ,

o f G o d fo r the affl icted and discon so late s oul ; o r that G o d i s bu t

an ugly blind Ch an ce that stab s in th e dark ; o r a s ome what tha t

1 5 when attempted to be defined a n o what emotionless passion
, , , ,

less th e Supreme A pa thy to whi c h all t hings goo d and evil a re

, , ,

ali k e i ndi ff erent ; o r a j e alou s G od w h o re ven g efully vi sit s th e si ns

of the f athers on the children, and when the fathers have el m

1 96

so ur gr apes s ets the chil dre n s tee th on edge ; an arbi tr ary su ’

'

pr eme Will that h as made i t ri gh t to be virtuous an

, d w ro ng to ,

lie and steal b e cause IT ple as e d to ma k e it so rather than o ther

,

wi se retaining the power to reverse th e law ; or a fickle va ci llat

, ,

ing inconstant Dei ty o r a cruel bloodthirsty savage Hebrew o r

, , , ,

Puritanic on e ; and we a re but the spo rt o f ch ance and the vic

ti ms of despair ; hapless wa nderers upon the face o f a desolate ,
forsaken or accur sed and hated earth ; surrounded by darkne ss
, ,

struggling with obstacles toiling for barren res u lts and empty pur ,

po ses distrac ted wi th doubts and m isled by fal s e g le am s o f light

, ,

w anderers with no w ay no prospect no home ; doomed and de , , .

se t ted mariners on a dark and stormy sea without compas s o r ,

course to w h om no stars ap pear ; tossing helmless upon the wel

,

terin g angry waves with no blessed haven in the distance who se

, ,

gu i di ng star invites u s to its welcome rest

- .
,

Th e religiou s fai th thus ta u ght by M asonry i s indispensabl e t o

the attainmen t o f the great ends o f li fe ; and must therefore h ave
been designed to be a par t of it We are made for thi s fai th ; a nd .

there must be something somewhere for us to believe in We , ,

.

cannot grow health fully nor live happily w ithout it It i s ther e , , . .

fore tr u e I f we could cut off from any soul all the p rinciples
.

ta u ght by Masonry the fai th ih a God in immortality in vi rtue

. , , , ,

in essential rectitude that so ul would sink into sin misery dark , , ,

ne ss and ruin I f we coul d cut off a ll sense o f th e se truths t h e

'

.
, ,

ma n would si nk at once to the g r a de o f the animal .

N 0 mancan su ff er and be pa ti ent can struggle and conquer can , ,

i mprove and be happy othe rwise than as the swin e a r e w i tho u t

'

, ,
.

co nscience wi thout hope wi thout a rel iance o n a j ust wise a nd

, , , ,
.

b en e fice nt God We mu st o f necess ity embrace the great truths

.
, q
,

1 pu t my
“
taught by Masonry and live by them to live happily , ,
.

”
tr u s t i n G o d is the p rotest o f M asonry agai nst the belief in a
,
.

cruel angr y and revengeful God to be feared and not reverenced

, , ,

by Hi s creatures .

Society in its grea t relations i s as mu ch th e creation o f Heaven

, ,

a s i s t h e system of the Universe

. I f that bond of gravitation .

that ho lds all worlds and system s together were suddenly severed , ,

the un iverse w ould fly into wild and boundless chaos And i f we .

were to sever all the moral bonds that hold society together ; i f w e
co u ld cut o ff from it ev er y co nviction o f T ruth and Integrity o f ,

an au thori ty abov e i t and o f a consci enc ew i th i n i t i t w ou ld i rh i

‘

, ,
198 M ORA L S A N D D G MA O .

mourn ful sighing comes up from the congr egated dw ell ings o f a
,

whole nation .

The Publ ic i s no va gue abstraction ; nor should that which i s

done against that Public against public interest law o r virtue , , , ,

press bu t lightly o n the conscience I t is but a vast expansion o f .

individual li fe ; an ocean o f tears an atmosphere o f sighs o r a

,
, ,

great whole o f j oy and gladness I t su ff ers wi th th e su ff ering o f .

mill ions ; i t rej oices with the j oy o f millions What a vast crime .

j
do e s h e commit — private man o r public man agent o r contractor
, , ,

legi slator o r magi strate secretary o r president w h o dares w i th

,
—
, , ,

indignity and wrong to strike the bosom o f the Public Wel fare to
, ,

encourage venality and corruption and shameful sale o f the ele c ,

tive franchise or o f o ffice to sow dissension and to weake n the

, ,

bo nds o f amity that bind a N ation to gether ! What a huge

iniquity he who with vices like the daggers o f a parricide dare s
, , ,

to pierce that mighty heart in which the ocean o f exist enc e i s ,

flowing !
What an unequalled interest lies in th e virtue o f every o ne
w hom w e love ! In his virtue nowhere but in hi s virtue is ga rne r
- , ,

e dfu p th e incomparable treasure What care we for brother or .

fr iend compared with what we care for his h o no r h i s fidelity

'

, , ,

h i srep utation hi s kindness ? How venerable i s the rectitude o f a

“ ,

pa re nt ! How sacred his reputation ! N o blight that can fall u po n

a child i s l ike a parent s dishonor Heathen o r Chri stian every
’
.
, ,

pa t ent would have his child do well ; and pours out upon him all
th e f u llne ss of parental love in the o ne desire that he may do
’

well ; that he may be worthy o f his cares and his freely bestowed ,

pains ; that he may walk in the way o f honor and happiness In .

t hat way he cannot walk one step without virtue Such is li fe in .

,

its relationships A thousand ties -embrace it like the fine nerv e s

.
,

o f a de li c a fe o rganization ; like the strings o f an instrument

capabl e o f sweet melodies but easily put out o f tune o r broken ,

.
,

by rudeness anger and selfish indulgence

, ,
.

I f li fe could by any process be made insensible to pa i n and

, ,

pleasure ; i f the h uman heart wer e hard as adamant then avarice , ,

ambition and sens uality might channel out thei r paths in it and
, , .

make it their beaten way ; and none would wonder or p rotest I f .

we could be patient under the load of a mere worldly l i fe ; i f we

could bear that burden as the beasts bear it ; then li ke beas s; w e ,
t

migh t ben d all ou r though ts to th e e ar th ; and no ca l l from th e

 R ND
G A M A ST E R A R C H I T ECT . 1 99

gre a t Heavens abo ve us would s tartle us from o u r plodding and

e arthly course .

But we art n o t insensible brutes who can refuse the call o f rea ,

so n and conscience The soul i s capable o f remorse When the

. .

great di spensation s o f li fe press down upon u s we weep and su f , ,

fer and sorrow And sorrow and agony desire other companion
.

ships than worldliness and irreligion We are not willing to bear .

those burdens o f the h e a rt f e ar anxiety di sappointment and ,

.

, , .

trouble without any ob j ect or use we are not willing to Su ff er

, .
,

t o be sick and a fflicted to have o u r days a n d months lost t o com

'

, .

fort and j oy and overshadowed with calamity and grief witho ut

, .

advantage o r compensation ; to barter away the dearest trea sures ,

t h e very suff erings o f the heart ; to sell the li fe blood from fail
‘
-
,

ing frame and fading cheek our tears o f bitterness and g roans of ,

a n guish for nothin g Human nature frail feel ing sensitive and
,
.
, , , ,

s orrowing cannot bear to su ff er for nought

,
.

Everywhere human li fe i s a great and solemn di spen sation

, ,
.

M an su ff ering enj oying loving hating hoping and fearing

, , , , , , ,

chai ned to the earth and yet exploring the far recesses o f the u ni
verse has the power to commune with God and H is an gels
,
.

Around this great action o f exi stence the curtains o f Time are
drawn ; but there are openings through them which giv e : u s .

glimpses o f eternity God look s down upon this scene of human

probation The wise and the good in all ages have interposed fo r
.

it with t hei r teachings and thei r blood Everything that e x i st s

, .

aro und u s every movement i n nature eve ry counsel o f PI Ovi

, ,

dence every i nterp o sition o f G o d centres upon one point —th e

, ,

fidelity o f man And e ven i f the ghosts o f the departed and re

.

membered could come at midnight through the barred doors o f

our dw e llings and the shrouded dead sh o u ld glide through th e
,
‘

aisles o f our churche s and sit in our Masonic T emples thei r teach ,

i ngs would b e no mor e eloq u ent and impressive than the dre ad
realities o f li fe ; than th o se me mories o f misspent years those ,

ghosts o f departed opportunities that pointing to our conscience , ,

and eternity cry continually in our ears

,
Wor k w h i le th e ,

day las ts ! f or th e ni gh t of dea th come th i n w hi ch n o man can ,

”
w or k .

There are no tokens o f public mourning for the calamity o f the

so u l Men weep when the body dies ; and when it i s borne to its
. .

last rest they f ollow i t w i th sad and mou rnf u l Droce ssion Bu t
,
.
200 M ORALS A ND DOG MA .
'

for the dyi ng soul there i s no Open l am en tati on ; f or th e lost soul

there are no obsequies .

And yet the mind and soul o f man have a v alue which nothin g
else has They are worth a care which nothing el se i s worth ; and
’

to the single solitary individual they ought to possess an interest

, ,

which nothing el se possesses The stored treasures of the heart .

,

the un fatho mable mines that are i n the soul to be wrought the ,

broad and bound less realms o f Thought the freighted argosy o f ,

man s hopes and best afi ecti on s are brighter than gold and de arer
’
,

than trea sure

'

And yet the mind is in reality little known o r considered ; It i s

all which man permanently is hi s inwa rd being hi s divine energy , , ,

h i s immortal thought hi s boundless capacity his infinite aspira

, ,
'

tion ; and nevertheless few value it fo r w h a t it i s worth Few see

, .

a brother mind in others -

through the rags with which poverty ,

h a s c lothed it beneath the crushing burdens o f li fe amidst t he

, ,

c lose pressure o f worldly troubles wants and sorrows Few , .

acknowledge and cheer it in that humble blot and feel that

,
,

the nobility o f earth and the commencing glory o f Heaven a r e

,

there .

Men do not feel the wor th o f their own Souls They are proud
m
.

o f their ental powers ; but the intrinsic inner infinite w or th o f , ,

-

thei r own minds they do not p erceive T h e p o o r man admitted .

~

to a palace feel s lofty and immortal being as he i s l ike a mere

, , ,

ordinary thing amid the splendors that surround him He sees the .

car riage o f wealth roll b y him and forget s the intrinsic and eter ,

nal dign ity o f hi s own mind in a poor and degrading envy and ,

feels as an humbler creatu re because others are above him not in , ,

mind but in mensuration Men respect themselves acc ording as

, .
,

they are more wealthy higher i n r a nk o r o ffice, loftier in the , .

world s opi nion able to command more votes more the favorites
’

, ,

o f the people or o f Power .

The di fference among men i s no t so much in their nature and

intrinsic power as in the faculty o f co mmunication Some have
, .

the capacity of uttering and embodying i nwords their thoughts .

All men more or less f e el those thoughts The glory o f genius

, , .

and the rapture o f virtue when rightly revealed are di ff used a nd , ,

shared a m ong unnumbered minds When eloquence and poetry .

speak ; when those glorious arts statuary painting and music , , ,

,

t ake audible or visible shape ; when patrioti sm charity and vi rtu

e , ,
202 M ORA L S A N D D G MA O .

brew s in reading always substitute for the Tru e N ame w hi ch

, , ,
- is
‘

fo r th em i ne ff able .

The five columns in the five di ff erent orders of architec ture are
, ,

e mblematical to us o f the five principal divisions o f the Ancient

and Accepted Scottish R ite

1 — The Tu s can o f the three blue Degrees o r th e pr i m i tive
.
, ,

Masonry .

2 — The D or i c o f th e ine ff able Degr ees from th e fourth to the

.
, ,

fo urteenth inclusive ,
.

3 — The I oni c of the fi fteenth a nd sixteenth o r second temple

.
, ,

Deg rees .

4 —
The Cor i n thi an o f the seventeenth and ei gh teenth Degrees
.
, ,

o r those o f the new law .

.
5 The Composi te o f the philosophical and chivalric Degrees
.
—
,

intermingled from t h e nineteenth to the thirty second i n

,
-
,

e lu sive
'

The N orth Star always fixed and immutable for us represents

, ,

the po int in the centre o f the circle or the Deity in the centre o f ,

the Universe It i s the especial symbol o f duty and o f faith To

. .

it and the seven that continually revolve around it mystica l

,
.
,

meanings are attached which you will learn hereafter i f you , ,

should be permitted to advance when you are made ac qua i nted ,

wi t h the philosophical doctrines o f the Hebrews .

The Morning Star rising in the East Jupiter called by th e , , ,

Hebrews Tsad oc or T sydyk Ju s t i s an emblem to u s of the ever , ,

approaching dawn o f perfection and Masonic light .

The three great lights of the Lodge are symbol s to us o f the

Power Wi sdo m a n d B e ne ficen ce o f the Deity T hey are al s o
, , _
.

symbo ls of the first three S ephi r o th or Emanations o f the Deity , ,

according to the K ab a lah K e th er the omnipotent divine w ill ; , ,

Ch o ch ma h the divine intellectual pow er to g en e r a te thought and

, ,

B i na h the divine intellec tual capa ci ty t o pr o du ce i t— the two lat

,

t er usua lly translated Wi s dom a nd Un der s ta n di ng being t h e

‘

, ,

ac ti ve and the pas s i ve the p os i ti ve and the n eg a ti ve which we do

, ,

n o t yet endeavor to explain to you They are the columns Jach i n .

and Boaz that stand at the entrance to the Masonic Temple

, .

In another aspect o f this D egree the Chie f o f the Architects ,

on: R ab B ana i m ] symbolizes the constitutional executive ,

h ead and c hie f o f a free government ; and the Degree t ea ch e s u s

t hat no f ree government can l o ng e nd u r e w hen th e p eop le cea se
-

,
-
 GRA ND M AST ER ARCH I T E CT . 203

to t for thei r magistrates th e best and the w 1 sest o f the ir

selec

sta tesmen ; when pas sing these by they permit factions o r sordi d
, ,

inte rests to select for them the small the low the ignoble and t h e
, , ,

obscu re and into such hands commit the cou ntry s destinies
,
’
.

” “
There i s a fter all a divine right to govern ; and it i s vested in
, ,

“
the ablest wisest best o f every nation
, , ,
Counsel is mine and . .

so und wi sdom : I am understanding : I am power : by me kings

do reign and princes decree j u stice ; by me princes rule and
,
~
,

”
'

n obles eve n a ll the magistrates o f the earth

,
.

For the present my B rother let thi s su ffi ce We welcome you

, ,
.

among u s to t h is peaceful retreat o f virtue to a participation in

, ,

o u r privileges t o a share in o u r j oys and o u r sorrows

,
.
 ROYAL A R CH OF SOLOMON .

W H ET H E R the legend and history o f this Degree are h i storically

t rue o r but an allegory containing in itsel f a deeper truth and a
, ,

pro founder meaning we shall not now debate I f it be but a

,
.

legendary myth you must find o u t f or yoursel f what it means It

, .

i s certai nthat the word which the Hebrews are not now permitted
to pronounce was in co mmon use by Abraham Lo t I s aac Jacob , , , ,

Laban R ebecca and even among tr ibes foreign to the Hebr ews
, , ,

before the time o f M oses ; and t ha t it rec urs a hundred times in

'

the lyrical e ffusions of David and other Hebrew po ets .

We know that for many centuries the Hebrews have b een fo r

bidden to pronounce the Sacred N ame ; that wherever it oc curs ,

they have for ages read the word A donai instead ; and that under
it when the masoretic points which represent the vo wels came to
, , ,

be used they placed those w hi ch belo nged to the latter word

,
. .

The possession of the true pronunciation was deemed to confer o n

him who had it extraordinary and supernatural p owers ; and the
Word itsel f worn upon the person was regarded as an amulet a
, , ,

protection against personal danger sickness and evil spirits We

, , .

know that all this was a vain superstition natural to a fude p eo

,

ple necessarily di sappearing as the intellect o f man became en

,

lightened ; and wholly unworthy o f a Mason .

It is noticeable that thi s notion o f the sanctity o f the Div ine

N ame or Creative Word was common to all the ancient nations .

The Sacred Word H O M was supposed by the ancient Persians

‘

( who we r e among the earliest emi g r a nts from N o r thern Ind i a ) t o

204
206.
M ORA LS A N D D G MAO .

resented the general ignorance o f the true natu re and attribu tes
o f G o d the proneness O f the people o f Judah and Israel to w o r
,

ship other deities and the low and erroneou s and dishonoring
‘

notions of the Grand Architect o f the Universe w hich all shar ed ,

exc ept a few favored persons ; for even Solomon built altars and
sa crificed to A starat the goddess o f the Tsi du ni m and Malcfim
, , ,

the A a mfin i te god and built high places f o r K am us the Moabite

t

, ,

de ity and Malec the god of the Beni A a mfi n The true nature o f
,
-
.

G o d w a s unknown to them like Hi s name ; and they worshipped

'

th e calves o f Jeroboam as in th e d ese rt they did that made for

.

th em by A arun .

Th e mass of the Hebrews did not believe in the e x istence of one

only G o d until a late period in their history Their early and .

popular ideas o f the Deity were singularly low and unworthy .

Even while M os es was receiving the law upon Mount Sinai they ,

forced A a run to make them an image o f the Egyptian god Api s ,

and fell down and adored it They were ever ready to return to .

the worship o f the gods o f th e M i tz r a i m ; and soon after the death

of Joshua they became devout worshippers o f the false gods O f all
” “
the surrounding nations Y e have borne Amos the prophet
.
, , ,

said to them speaking o f thei r forty years j ourneying in the des

,
’

ert under Moses the tabernacle o f your Malec and K a ifi n you r

, ,
“

”
idols the star o f your god which ye made to yourselves
, ,
.

Among them as among other nations the conceptions o f G od

, ,

formed by individuals varied according to their intellectual and

spiritual capacities ; poor and imperfect and investing God with
'
,

t he co mmo ne st and c o a r e st attributes o f humanity amon g the ,

ignorant and coarse ; pure and lo fty among the virtuous and richly
gi fted These conceptions gradually improved and became puri
.

fied and ennobled as the nation advanced in civilization— being

,

lowest in th e historical books amended in the prophetic writings , ,

an d reaching their highest elevation among the poets .

Among all the ancient nations there was one faith and o ne
idea of Deity for the enlightened intelligent and educated and , , ,

another for the common people To thi s rule the Hebrews were no .

exception Yehovah to the mass o f the people was like the gods
.
, ,

o f the nations around them exce pt that he was the pe cu li ar G o d , ,

first o f the f am ily o f Abraham of that o f Isaac and o f that o f

fi
, ,

Jacob and afterward the N a ti onal God ; and as they b elieved

, , ,

mor e p ow erfu l than the other gods o f the same nature worshippe d
 ROYAL ARCH or S O LO MON . 207

by their neighbors Who among the Baalim is l ik e u nto th ee O ,

”
Yehova P expressed thei r whole creed
h —
.

The Deity o f the early Hebrews talked to Adam and Eve in the
g arden o f delight as he walked
, in it in the cool o f the day ; h e

conversed with K ayi n ; he sat and ate with Abraham in his tent ;
that patriarch required a visible token before he would believe in ,

hi s positive promise ; he permitted Abraham to expostulate with

him and to induce him to change his first determination in regard
,

to Sodom ; he wrestled with Jacob ; he showed Moses his person ,

though not h is face ; he dictated the minutest police re gu lati ons

and the dimensions o f th e tabernacle and its furniture to the ,

I sraelites ; he insi sted on and delighted in sa cri fices and burnt

O fi e ri ng s he was angry j ealous and revengeful as well as waver
’ ‘

, , ,

ing and irresolute ; he allowed Moses to reason him out o f hi s

fixed resolution utterly to destroy hi s people ; he commanded the
per formance o f the most shocking and hideous acts of cruelty and
barbarity H e hardened the heart of Pharaoh ; he repented o f
.

h e evil t hat he had said he would do unto the people o f N ineveh ;

t
and he did it not to th e dis g ust and anger o f Jonah
, .

Such w ere the popular notions o f the Deity ; and either t h e

\

priests had none better or took little trouble to correct these no

,

tions or the popular intellect was not enough enlarged to enabl e

them to entertain any h ig h e r conceptions o f the A lmighty
. .

But such were no t the ideas o f the intellectual and enlightened

few among t h e Hebrews It is certain that th ey p ossessed a
.

knowledge o f the true nature and attributes O f God ; as the same

class of men did among the other nations Zoroaster Menu Con
—
, ,

f u c i u s Socrates and Plato

, ,
But thei r doctrines on this sub j ect
.

were es oteric ; they did not communicate them to the peo p le at

large but only to a favored few ; and as they were communicated
,

in Egypt and India in Persia and Phoenicia in Greece and Sam o

, ,

thrace in the greater mysteries to the Initiates

, ,
.

The communication O f this knowledge and other secrets som e ,

O f which are perhaps lost constituted under other n am es what

, , ,

we now call M as onry or Fr e e or Fr a n k M as onr y That knowl

'

-
.
,

edge was i n one sense th e L as t Wor d which was made known to

, , ,

the Grand Elect Perfect and Sublime Masons It would be folly

, ,
.

to pretend that the f or ms o f M asonry were the same in those ages

as they are now The present name of th e O rder and its titles
.
, ,

a nd the names o f the Degrees now in use were no t then know n , .

208 M ORA LS A N D DOG MA .

Even Blue M asonry tr a ce back its au thenti c hi sto ry wi th

cannot ,

i ts pr ese n t D egr ees further than the yea r 1 7 00 i f s o far

,
Bu t by , .
,

whatever name it was known in this or the other country M ason ry ,

existed as it now exists the same in spiri t and at heart no t only , ,

when Solomon builded the temple but centuries before before —

,

even the first colonies emigr ated into Southern India Persia and , ,

Egypt from the cradle of the human race

, .

The Supreme Sel f existent Eternal Al l W i se All powerf u l

,
-
, ,
-
,
-
,

I n fin i te ly G ood Pitying B e ne fic e nt and Merci ful Creator and

, , ,

Preserver O f the Universe was the same by whatever name he ,

was cal led to the intellectual and enlightened men o f all nations
, .

The name w a s nothing i f not a symbol and representative hiero ,

glyph o f his nature and attributes The name A L represented hi s .

remoteness a bov e men his i na c cess i bi li ty ; BA L and B A LA his

, ,

migh t ; A LO H I M his various po te n c i e s ; I H U H ex i s te n ce and the

, ,

g e n e r a t i o n of things N one of his names

. among the O rientals , ,

were the symbols o f a divinely infinite love and tenderness and ,

all embracing mercy As MO L O C H or M A L E K he was but an

-
.

omnip o tent m onar ch a tremendous and i rresponsible Wi ll ; a s

,

A DON A I only an arbitrary LOR D and M a s te r ; as A L S h adai

''
'

, ,

p o t e n t and a D E ST RO Y E R .

T o communicate true and correct ideas in respect o f the Dei ty

was o n e chie f O b j ect o f the mysteries I n them K h urum the .
.
,

K ing and K h ur um the Master Obtained their knowledge o f him

, ,

and hi s attributes ; and in them that kn o wledge was taught to

Moses and Pythag oras .

Wherefore nothing forbids you to consider the whole legend o f

thi s Degree like that o f the Master s an allegory representin g the
,
’

, ,

perpetuation of the knowledge o f the True God in the sanctu aries -

o f initiation By the subterranean vaults yo u may understand

“

the places of initiation which in th e ancient ceremonies were g en

,

e r a lly under ground The Temple of Solomon presented a syfn

.

boli e image o f the Universe ; and resembled in its arrangements ,

and furniture all the temples of the ancient nations that practised
,

the mysteries The system of numbers was intimately connected

.

with their religions and worship an d has come down to us in Ma ,

soury ; though the esoteric meaning with which the numbers used
by us are pregnant i s unknown to the vast ma j ority o f those who
use them Those numbers were especially employed that had a
.

reference to the Deity represented his attributes or figured in the

, ,
 0 M ORAL S A N D D GM A O .

gr eat mystery o f the thr ee principles o f cr eation d i ssolu tion or , ,

dest ruction and reproduction or regeneration , consecrated by all

,

c reeds in their numerou s Trinities .

The luminous pedestal lighted by the perpetual flame w ithin i s

, ,

a symbol o f that light o f R e as on given by God to man by which , ,

he is enabled to read in the Book Of N ature the record o f th e

thought the revelation o f the attributes o f the Deity
,
.

The three Masters Adoniram J o abe rt and Stolk i n are typ es

, , , ,

o f the True M ason w h o seeks for knowl edge from pure motive s
, ,

an d that he may be the better enabled to serve and benefit hi s fel

lo w men ; while the discontented and presumptuous Masters w h o

—

were buried in the ruins of the arches represent those who strive
t o acquire it for unholy purposes to gai n power over their fellow s , ,

t o grati fy their pride their vanity or their ambition

, ,
.

The Lion that guarded the Ark and hel d i n his mouth the k ey
wher ewith to open it figuratively represents Solomon the Lio n o f
, ,

t h e Tribe o f Judah w ho pr e served and communicated the key t o

,

the true knowledge o f God o f His laws and of the profound mys
, ,

te r i e s o f the moral and physical Universe .

ENO C H [ MtLL K h a n Oc ] we are told walked with G od t hre e

, ,

,
h
hundre d years a fter reaching t e age of sixty five —
walked w ith -
“

”
Go d and he was no more for God had taken him
, ,
His nam e .

signified in the Hebrew IN I T I A T E o r I N I T I A T OR

,
The legend o f .

the columns of granite and bras s o r bronze er ected by him i s

, , ,

probably symbolical That o f bronze which survived the flood i s

.
, ,

supposed to symbolize the mysteries o f which Masonry i s th e ,

legitimate successor from the earl iest times the custodian a nd

—

dep ository o f the great philosophical and religious truths u n ,

kn own to the world at l arge and handed down from age to age ,

by an unbroken current o f tradition embodied in symbol s em , ,

h le m s and allegories
, .

, The legend of thi s Degree i s thus partially interpreted It is of , , .

little importance whether it i s in anywi se historical For its valu e .

consi sts in the lessons which it inculcates and the duties which it ,

prescribes to those who recei ve it The parables and alleg ories o f .

the Scriptures are not less valuable than history N ay they are .
,

more so because ancient history i s li ttle instructive and truth s

,
’

are co ncealed in and symbol ized by the legend and the myth .

T here are pro founder meaning s concealed in the symbols o f thi s

Degree c onnected wit h the philo sophic al s y stem of t h e Heb rew
,
.
 RO YA L A R C H or S O LO M ON . 21 1

Kabalists , which you wil l learn hereafter i f you should be so

'

fortunate as to advance They are unfolded i n the higher De .

grees The ” . 0" “18 , W7 ” A r ai A r a i a h which al so mean s the , , ,

al ta r ] still holds in his mouth the key o f the eni gm a of the

sphynx .

But there i s one application o f this Degree that you are now ,

entitled to know ; and which remembering that K h ur um the Mas , ,

ter i s the symbol o f human freedom you would probably discover

, ,

f or yoursel f .

It i s not enough for a people to gai n its l iberty It must s ecu r e .

it It must not intrust it to the keeping or hold it at the plea sure

.
, ,

o f any one man The k eystone o f the R oyal Arch o f the great
.

Temple o f Liberty i s a fundamental law charter or constitution ; , ,

the expression of the fixed habits o f thought o f the people em ,

bodied i n a written instrument or the result o f the slow a c c re ,

tions and the consolidation o f centuries ; the same in war as in

peace ; that cannot be hastily changed nor be violated with i m ,

p u n i ty but i
,
s sacred like the Ark o f the Covenant
,
o f God which ,

none could touch and live .

A permanent constitution rooted in the a ff ections expressing , ,

th e will and j udgment and built upon the instincts and settled
,

habits o f thought o f the people with an independent j udiciar y an , ,

elective legi slature o f two branches an executive responsible to ,

the people and the right o f trial by j ury will guarantee th e libe r
, ,

ties o f a people i f it be vi rtuous and temperate w ithout luxury

, , ,

and without the lust o f conquest and dominion and the follies o f ,

visionary theories o f impossible perfection .

Masonry teaches its Initiates that the pursuits and occupations

of this li fe its activity care and ingenuity the predestined devel
, , , ,

op m e n t s o f the nature given us by G od tend to promote Hi s great ,

design in making the world ; and are not at war wi th the gr e at

,

purpose o f li fe It teaches that everything i s beauti ful in its

.

time in its place in its appointed o ffi ce ; that everything which

, ,

m a n i s put to do i f rightly and faithfully done naturally helps t o

, ,

work out his salvation ; that i f he obeys t h e g enuine principles o f

his calling he will be a go od man : and that it i s only by neglect
,

a n d no n performance o f the task set for him by Heaven by wan

-
,

dering i nto idle dissipation o r by violating their be ne fice nt and ,

lo fty spirit that he becomes a bad man The app ointed action o f
, .

li fe i s the great train i ng o f Provid ence ; and i f man yields himsel f

 2 M ORA L S AND D G MA O .

to i t, h e w ill need neither churches nor ordinances ex cep t for th e ,

e x pr es s i on o f his religious homage and gratitude .

Fo r there i s a religion o f toil It is not all drudgery a mere .

,

st retching o f the limbs and straining o f the sinew s to tasks It .

has a meaning and an intent A living heart pours l i fe blood into .

-

the toiling arm ; and warm a ff ecti ons inspire and mingle w ith
man s labors They are the h ome a ff ections Labor toils a field
’
. .
-
,

or plies its task in cities or urges the keel s o f commerce over wide
,

oc eans ; but home i s its centre ; and thither it ever goes w i th i ts '

earnings with the means o f support and comfort for others o ff er

,

ings sacred to the thought o f every true man as a sacrifice a t a ,

golden shrine Many faults there are amidst t h e toils o f l i fe ;

.

many harsh and hasty words are uttered ; but still the toils go
o n weary and hard and exasperating as they o ften are
,
For in .

t hat home is age or sickness or helpless in fancy o r gentle child , ,

hood o r feeble woman that mu st not want I f m anhad no othe r

, ,
.

than mere selfish impulses the scene o f labor which we behold ,

around u s would not exist .

The advocate who fairly and honest ly presents hi s case w ith a ,

feeling o f true sel f respect ho nor and conscience to help the tri
-
, , ,

bunal on towards the right conclusion with a conviction that God s ,

’

j ustice reigns there is acting a religious part leading that day a

, ,

rel igious li fe ; or else right and j ustice are no part o f religion .

Whether during all that day he has once appealed in form o r i n

, , ,

terms to his conscience or not ; wh ether he has once spoken o f

, ,

religion and God or not ; i f th ere ha s been the i nw a r d ~p u rpo se

, ,

the conscious intent and desi re that sacred j ustice should tri ,

umph he has that day led a good and r eligi ou s l i fe and made a
, ,

most essential contribution to that religion of l i fe and o f socie ty ,

the cause of equity between m an and man and o f truth and right ,

action in the world .

Books to be o f religious tendency in the Masonic sense need

, ,

not be books o f sermons of pious exercises or o f prayers What

, , .

ever inculcates pure noble and patriotic sentiments or touches

, , ,

the heart with the beauty o f virtue and the excellence o f an u p ,

right li fe accords with the religion o f Masonry and is the Gospel

, ,

o f literature and art That Gospel is preached from many a book

.

and painting from m any a poem and fiction and review a nd news
, ,

paper ; and it is a pain ful error and miserable narrowness not to ,

recognize these wide spread agencies o f Heaven s providing ; not

- ’
21 4 M ORA L S AND D GMA O .

each other s wants This i s the true rel igion revealed to the
’
.

ancient patriarchs ; which Masonry has taught for many cen

tu r i e s and wh i ch it will co ntinue to teach as long as time endures
,
.

I f unworthy passions o r selfish bitter or revengeful feelings , , , ,

contempt di slike hatred enter here they are intruders and not
, , , ,

welcome strangers uninvited and no t guests

, ,
.

Certai nly there are many evil s and bad passions and much hat e ,

and contem p t and u nkindness everywhere in the world We can .

not refuse to see the evil that i s in li fe But all is no t evil We

still see God in the world There i s go od a m
. .

'

idst the evil The . .

hand o f mercy leads wealth to the hovels o f poverty and sor r ow .

Truth and simplicity live am id many wiles and sophi stries There .

are good hearts undern e at h gay robes and unde r tattered gar ,

ments al so .

Love Clasps the hand o f love amid all the envyings and di s ,

tractions o f showy competition ; fidelity pity and sympathy hol d , ,

the long night watch by the bedside o f the su ffering neighbor

-
,

a m idst t h e surrounding poverty and squalid mi sery Devoted

‘

men go from city to city to nurse those smitten down by the terri
ble pestilence that renew s at int erval s its my sterious marches .

Women well born and delicately nurtured nursed the wounded

-

soldiers i n hospital s before it became fashionable to do so ; and

-
,

even poor lost women whom God alone loves and pities tend the , ,

plague st ricken with a patient and generous heroi sm Masonry

—
.

and its kindred O rders teach men to love each other feed the hun ,

gry clo the the naked com fort the sick and bury the friendles s
, , ,

dead Everywhere God finds and b lesses th e k i ndly o ffice the

'

.
,

pitying thought and the loving heart , .

There 1 5 an element o f good l n all men s law ful pursuits and a ’

divine spirit br e athing 1 n all their law ful a ff ection s The ground .

o n which they tread i s holy ground There i s a natural religion .

Of li fe answeri n , g with however many a broken tone to the re

, ,
e

li g i o n of nature There i s a beauty and glory in Humanity , i n

.

man answering with however many a mingling shade to th e

, , ,

loveliness o f so ft landscapes and swelling hill s and the wondrou s , ,

glory of the starry heavens .

Men may be virtuous sel f -improving and rel igious i n their em , ,

l
p yo m e n t s Preci sely for that those employm ents were made All
.
,
.

thei r social relations friendship love the ties o f family were , , , ,

made to be holy They m ay be religious not by a kind o f prote st

.
,
 O
R YAL ARCH OF S LOMON . O 21 5

and resi s tan ce again st th ei r several voca tions ; bu t by con formi ty

to their true spirit Those vocations do not ex clu de rel igion ; but
.

demand it fo r thei r own perfection They may be religious labor

, .

e r s whet her in field o r factory ; religious physicians

,
lawyers , ,

s cu lptors poets painters and musicians

, ,
They may be r eligi ons in
, .

a ll the toil s a nd i n all th e amusements o f li f e Their l i fe may be a .

religion ; the broad earth its altar ; its incense the very breath o f
'

li fe its fires ever k i ndled by the brightnes s o f Heaven .

Bound up with o u r poo r frail li fe i s the mighty thou ght that

, ,

spurns the narrow span o f all vi sible existence Ever the soul .

'
reaches outward and asks f or freedom It looks forth from the
, .

narrow and grated w indow s o f sense upon the w ide immeasurable ,

creation ; it know s that aro und it and beyond it lie outstretched

.

the infinite and everlasting paths .

Everything within u s and without us o ught to stir our minds to

a dmi ration and wonder We are a mystery encompassed with
.

mysteries The connection o f m ind with matt er i s a myst ery ;

.

th e wonderful telegraphic communication between the brai nand

every part o f the body the power and action o f the will Every
,
.

familiar step i s more than a story in a land of enchantment .

The power of movement i s a s mysterious as the power o f thought .

Memory and dreams that are the indistinct echoes o f dead mem
,

o r i e s are alike i nexplicable Universal harmony springs from i n

.

finite complication The momentum o f every step we take in o u r

.

dwelling contributes in part to the order o f the Universe We .

are connected by ties o f thought and even of matter and its ,

forces with the whol e boundless Universe and all the past and
,

co m mg generation s o f men
'

The humblest obj ect b eneath ou r eye a s completely defie s

o u r scrutiny as the economy o f the most distant star Every .

lea f and every blade of grass holds w ithin itsel f secrets

which no human penetration will ever fathom N o m an can .

tell what i s its principle o f l i fe N o man can know what his power .

of secretion i s Both are inscrutable mysteries Wherev e r we

. .

place our ha n d we lay it upon the locked bo so m o f mystery Step .

where we will we tread upon wonders The sea sands the clod s
, .
-
,

o f the field the water worn pebbles on the hills the rude masses
,
—
,

o f rock are traced over and over in every direction with a hand
, , ,

writing older and more sigmficant and subl ime than all the ancient
ru i ns and all the overthr own and burie d cities th at past genera
,
2 16 M ORA LS A N D DO G MA.

tion s have le f t u po n the e a rth ; for i t i s the handwri ting of the

A lmighty .

A M aso n s great busine ss wi th l i fe i s to read th e boo k o f its

’

teaching ; to find that li fe i s not the doing o f drudgeries but the ,

hearing o f oracles The o ld m ythology i s but a lea f in tha t book ;

.

fo r it peopled the world wi t h spiritual natures and sci ence ,

many leaved still spreads before us the same tale o f wonder

-
,
.

We shall be j ust as happy hereafter, as we are pure and u p

right and no more j ust as happy as ou r character prepares us to
, ,

be and no more O ur moral like ou r mental character is not

, .
, ,

formed in a moment ; it i s the habi t o f ou r minds ; the result o f

many thoughts and feelings and e ff orts bound together by many ,

natural and strong ties The great la w o f R etribution is that all

.
,

coming experience i s to be a ff ected by every present feeling ; every

future moment o f being must answer fo r every present moment ;
o n e moment sacrificed to vice or l o st to improvement is for ever
, , ,

sacrificed and lost ; an hour s delay to enter the ri ght path i s to put ’

us back so far in the everlasting pursuit o f h appiness ; and every

,

sin even of the b e st men i s to be thus answered fo r i f not accor d

, , ,

ing to the full measure o f its ill desert yet a cco rding to a rule o f -
,

u nbending rectitude and impartiality .

The law o f retribution presses upon every man w h ether h e ,

thi nks o f it or not I t pursues him t hrough all the courses o f

.

li fe with a step that never falter s nor tires and with an eye that
, ,

never sleeps I f it were not so God s government wo uld not be

.
,
’

impartial ; there would be no di scrimination ; no moral dominion

no light shed upon the myst eri es o f Providence .

Whatsoever a m an soweth that and no t s ome th ing els e sh all , , ,

he reap That which we are doing good o r evil grave o r gay

.
, , ,

that whi c h we do to day and shall do to mo rrow ; each thought

- -
,

each feeling each action each ev ent every passing h ou r every

, ,
°

breathing moment ; all are contri bu tmg t o form th e Character ,

according towhi ch w e are to be j udged Every particle o f i nfl u .

ence that goes to f orm that aggregate — o u r character — will in , , ,

t hat future scrutiny be si fted o u t fr om the mass ; and particle by

, ,

partic le with ages perhap s inte rvening fall a distinct contr ibu
, ,

t ion t o the su m o f ou r j oys o r w oe s Thus every i dle w ord and .

i dle h our will give answer in the j udgment .

Let us take care therefore what we so w An evil temp tati on

, , .

c ome s u pon us ; th e op p o rtu n i ty o f u nr ighteo u s gain o r o f u nhal ,

G R A N D E L E CT SUBLI ME
'

, PERFECT , A ND
MASON .

[ Per f ect Elu ] .

I T i s f or a h individual Mason to discover the secr et o f Ma

e c

so nry by reflection upon its symbols and a wise consideration and

,

analysis o f what 1 5 said and done in the wo rk Masonry doe s no t .

i n cu lca te her truths She s ta tes them once and briefly ; o r hint s
.
,

them perhaps darkly ; or interposes a cloud between them a nd

, ,

eyes that would be dazzled by them S eek and ye shall find .

“
, ,

knowledge and the truth .

The practical ob j ect o f Masonry i s the physical and moral

a melioration and the int e llectual and spiritual improvement o f

individuals and society N either can be e ff ected except by th e

.
,

di ssemination o f truth It is falsehood i n doctrines and fallacy

.

i n principle s to which most of the miseries o f men and the mis

,

fortunes o f nat ions are owing Publi c opini on i s rarely right o n

.

any point ; and there are and always W ill be i mportant truth s to
be substitute d in that opinion in the place o f many errors and ,

absurd and inj urious pre j udices There are few truths that publi c
.

Opinion has not at some time hated and persecuted as heresies ;

-

and f ew e rro r s that have not at s o me time seemed to it truths radi

ant from the immediate presence o f G o d There are moral mala .

dies al so o f man and society the treatment o f which requires not

, , ,

o nly boldness but al so and more prudence and di scretion ; sinc e

, , ,

th ey are more the fruit o f false and pernicious doctrines mo ral , ,

political and religious than o f vicious inclinations

, , .

Mu dh o f the M asonic secret mani fests i tsel f wi thou t sp eech ,

2 18
 GRA N D E L E CT ,
P E RFE CT ,
A ND SU B LI M E M ASO N . 2 19

re veal i ng i t to him w ho even partially comprehends all the De

,

rees in proportion as he receives them a d pa rticularly to those

g ; n
w ho advance to the highest Degrees o f the Ancient and Acc epted
Scott ish R ite That R ite raises a corner o f the veil even in t h e
. ,

Degree o f Apprentice ; fo r it there declares that Ma sonry i s a

w o rsh ip .

Ma sonry labors t o improv e the social order by enli ghte ni ng

men s minds wa rm ing their hearts with the love o f the good i n
’

, ,

spi ring them with the great principle o f human f raternity and
'

requiring o f its disciples tha t their language and actions shall con
form to that principle that they shall enlighten each other co n , ,

trol thei r passions abhor vice and p ity the vicious man as o ne
, ,

affl icted with a deplorable m alady .

I t i s the universal eternal immutable religion such as God

, , ,

p lanted it in the heart o f universal hu manity N O cree d has eve r .

be en long lived that was not built o n thi s foundation

-
I t i s th e .

“
b ase and they are the superstru ctu re
,
Pure religion and unde .

filed before God and the Father i s this t o vi sit the fatherless and ,

widows in their affl iction and to keep him sel f unspotted from th e ,
“
w orld I s not th is the fast that I have chos en ? to l oose th e
’
.

bands o f wickedness to undo the hea vy b urdens and to let th e

, ,
”
oppressed go free and that ye break every yoke ? The ministers
,

Of this religion are all Masons who comprehend i t and are devote d
t o it ; its sacrifices to G o d are good works the sacri fices o f t h e ,

base and disord erly passions the o ffering up o f sel f i nte r e st o n ,

-

the altar o f humanity and perpetual e ff orts to attain to all th e

,

moral per fection o f which man is capable .

To make honor and duty the steady beacon lights t hat shal l -

ide your li fe vessel over the sto-

r my seas o f time ; to do t ha t
g u

w hich it i s right to do not because it will insure you success o r

, ,

b ring with it a reward or gain the applause o f men o r be th e

“
, ,
”
best policy more prudent o r more advisable ; but because i t is
,
.

right and there fore ou gh t to be done ; to war incessantly agains t

,

error intolerance ignorance and vice and yet to pity those w h o

, , , ,

err to be tolerant even o f intolerance to teach the ignorant and

, , ,

to labor to reclaim the vicious are some o f the duties o f a Ma son , .

A good Mason i s one that can l o ok upon death and see its fac e ,

w ith the sa m e countenance with w hich he hears its sto ry ; th at

'

~
,

c an endure all the labors o f his l i fe with his soul supportin g h i s

'

bo dy that can equally de spi se r i ch e s w h en he hath th em a nd

,
22 0 M ORA L S O
A N D D G MA .

w hen he hath them not ; that i s no t sadder i f they are in hi s neigh ,

bor s e x chequer nor more li fted up i f they shine arou nd about hi s

’ '

o w n walls ; one that i s not m oved with good fortune coming to

h im nor going from him ; that can look upon a nother man s land s
’

w ith equanimity and pleasure as i f they were hi s o w n ; and yet ,

look upon his o w n and use th em to o j ust as i f they were ano ther
, ,

man s ; that neither spends his goods prodigally and foolishly nor
’
,

e t keeps th e m avariciously and l ike a mi ser ; that weighs not

y
benefits by weight and number but by the mind and circumstances ,

o f h im who con fers t hem ; that nev er thinks his ch arity e x p e n

s ive i f a worthy person b e th e receiver ; that do es nothing fo r

,

o pinion s sake b u t everything for consci ence being as careful of

’

, ,

h i s t h oughts as O f his acting i n markets and theatres and in a s ,

much awe o f himsel f as o f a whole assembly ; tha t i s bo u nti fu l '

fand cheer ful to hi s friends and charitable and ap t to for g ive h i s ,

e nemies ; that loves his count ry con sults its honor and obey s i t s , ,

laws and desi re s and endeavor s nothing more than tha t he may
,

do his du ty and h onor God And such a M ason may reckon hi s .

li fe to b e th e li fe o f a man and compute hi s mo nths not by , ,

t h e c ourse o f th e su n but b y the zodiac a nd circle o f h i s vi r ,

tu es .

The whole world i s b u t o n e republic o f which each natio n i s a

, ,

fa mily and every individual a child Masonry not i n anywi se

, .
,

derogating from the diff ering duties which th e diversity o f state s

r e q u i res tends to create a new people whi ch compose d o f m en o f
, , ,

m any nations and to ngu e s shall all be bound toge the r by th ef ,

bonds o f science morality and virtue , ,

.

Essenti al ly ph ilanthropic philosophical and progress i ve it has , ,

f o r the basis o f its dogm a a firm belief i n the exi stence o f G o d

an d his providence and o f the immor t ality o f the so ul ; for its
,

o bj ect the dissemination o f moral p olitical philosophical and

, , , ,

religious truth and the practice o f al l the vi rtues In every age

,
.
,

“
its device has been Liberty Equality Fraternity with co n sti tu
, , , ,

t i o nal government low or der dis ci pli ne and s u bor di na ti on to

, , , ,

leg itimate authority— g over nment and not anar chy .

Bu t it is neither a politi cal party no r a religious sect It em .

braces all parties and all sect s to form from among them all a vast ,

f raternal association It recogn i zes the dignity o f human natu re

.
,

a n d m a n s right to such freedom as he i s fitted f o r ; and it

’

know s no thi ng th at sh ou l d p lace one man b el ow another ex cept .

,
222 MORAL SA NDDOG M A .

by r evelat i on It must necessarily be both li mi ted and alloyed to

.
,

bring it within th e competence o f fi nite hum an intelligence Be .

ing finite we can form no correct o r adequate idea o f the Infinite ;

,

being material we can form no clear conception o f the Spiritual

, .

We do believe in and know the infinity o f Space and Time and ,

th e spirituality o f the Soul ; b u t the i de a o f that infinity and

spirituality eludes us Even O mnipotence cannot in fuse infinite
.

conceptions into finite minds ; no r can G od without firs t entirely ,

changing the conditions o f o u r being pour a complete and ful l ,

k nowledge o f H i s own nature and attributes i nto the narro w

c apacity o f a human soul Human intelligence could not grasp
.

i t nor h u man language express i t The visible is necessarily th e

, .
, ,

meas u r e o f the invi sible .

Th e consciousness o f the indivi dual reveals i ts elf alone Hi s .

k now ledge cannot p asg b eyon d th e limits o f hi s o w n being H i s .

c onceptions o f o ther things and other beings a r e o nly h is c on cep

t i ons They are not those things o r beings th ems elves The living
. .

p rinciple o f a l iving Universe must b e I N F I N I T E ; while all ou r

i deas and conceptions are fi ni te and applicable only to finite beings,

.

Th e Deity i s thus not an obj ect o f kn ow le dg e but o f f ai th ; not

”

,
.

t o be approached by the u nders ta ndi ng but by the moral s ense ;

‘

no t to be con ce i ve d but to b e f elt ,

All attempts to e mbrace th e .

I nfinite in th e concept i on o f the Finite are and must be onl y a c ,

c om moda t i o n s to th e frailty o f man Shrouded from human com .

p rehe nsio n in an O bscurity from which a chastened imagination i s

a we d b ack and Thought retreats in conscious weakness th e

, ,

Divine N ature is a theme o n which man i s little entitled to dog

matize Here the ph ilosophic Intellect becomes m o st pain fully
'

. .

a ware o f its o w n insu fficiency .

And yet it i s here that m an mos t dog matizes classifies and de ,

scribes God s attributes m akes o u t his map o f God s nature and

’ ’

, ,

h i s inventory o f God s qualities feelings impul ses and pas sions ;

’
, , ,

and then hangs and burns his brother who as do g matically as he , , ,

m akes out a di ff erent map and inventory The c ommon u nder .

standing has no humility I tsGod is an i n car na te Divinity I m

. .

perfection imposes its own limitations on the Illimitable and ,

'

clo thes the Inconceivable Spirit o f the Universe in forms that

come within t h e grasp of the senses and the intellect and are ,

derived from tha t infi n ite and i mpe rfect natur e which i s but God s ’

cr eatio n .
 G RA N D E LE CT ,
P ERFE CT ,
AND S UBL I M E M A SON . 223

We are all o f us th ou gh not all e q ually mistaken Th e cher

, , .

i sh ed dogm as o f each o f us are not a s we fondly suppose the pure , ,

'

t ruth Of God ; but simply o u r own special fo r m of error o ur ,

g uesses at truth the re

, fract e d and fragm entary rays o f light that
h ave fallen upon ou r o w n minds O ur little systems have their.

day and cease to be ; they are but broken lights o f G o d ; and He

,

i s more than they Per fect truth i s not attainable anywhere We

. .

style thi s Degree that o f Perfection ; and yet what it teach es i s

im p er fect and de fective Y et we are. not to relax i n the pursuit .

o f truth nor contentedly acquiesce in error It i s o u r duty always

, .

t o press forward in the search ; for though absolute truth i s unat

t ai nable yet the amoun t o f error in o u r view s i s capable o f p ro
,

g r e s s i v e and perpetual diminution ; and thus Masonry i s a c o n

t i nu a l struggle toward th e light .

All e rrors are not equally innocuous Tha t which i s most i n .

j u r i o u s i s to entertai n unworthy conceptions o f the nature and

a ttributes o f G o d ; and it i s thi s that M ason ry symbolizes by igno

r ance of th e True Word Th e true word o f a Mason i s not the

.
,

entire perfect absolute truth in regard to God ; but the highest

, ,

and noblest conception o f Him that ou r minds are capable o f

f o rming ; and this w or d i s Ineff able because o n e man cannot ,

c ommunicate to another h i s o w n conception of Deity ; since every

m an s conception o f G o d must be proportioned to hi s mental cul

’

t ivat i o n and intellectual powers and moral excellence

, ,
God is a s .
,

man conceives Him the reflected image of man himsel f

, .

For every man s conception o f God must vary with his mental
’

cu ltivation and mental powers I f any one contents himsel f with .

any low er image than his intellect i s capable o f grasping then he ,

contents himsel f with that which i s fal se to h i m as well as fal se i n ,

f a c t . I f lower than h e can reach he must needs f e e l it to

, b e fal se .

And i f we o f the ni neteenth century after Christ adopt the con

, ,

cep ti on s o f the nineteen th century be fore Him ; i f o u r conceptions

o f God are those o f the ignorant narrow m inded and vindictive , ,

Israelite ; then we think worse o f G o d and have a lower meaner , , ,

and more limited view o f Hi s nature than the faculties which He ,

has bestowed are capable o f grasping The highest V iew we can .

form i s nearest to the truth I f we acquiesce i n any lower one .

,

we acqui esce in an untruth We feel that it is an aff ront and an.

i ndignity to Him to conceive o f H im a s cruel short si gh ted c a

, ,
-
,

p ri c i ou s ,and unjust ; a s a j eal ou s an angr y a vindictive Being , , .

224 M ORA LS A N D DOG MA.

When we ex amine ou r c onceptions o f Hi s ch aracter i f we cafi ,

co n ceive o f a lo ftier nobler higher more b e ne fice nt, g lori ou s and

, , , ,

m agnificent character then thi s latter i s to us the true concep t i on

,

o f Deity ; f or n o th i ng ca n be i mag i ne d mor e ex celle n t th an He .

R eligion to obtain currency and influ ence with the great ma ss

,

o f mankind must needs b e alloyed with such an amount o f erro r

,

a s to place it far below the s tandard attainable by the higher

h u man capacities A reli gion as pure as the loftiest and most cul
.

ti v a t e d human reason coul d di scern would no t b e comprehended ,

by o r eff ecti ve over the less educated portion o f mankind What

, , .

i s Truth to the philosopher would not be Truth no r have the

, , ,

e ff ect o f T ruth to the peasant The religion o f the many mu st

, .

n ecessarily be more incorrect than that o f th e refined and reflecti v e

few not so much in its essence as in its forms not so mu ch i n th e

, ,

spiritual idea whi ch lies latent at the bottom o f it as in the sym ,

bols and dogmas in which that idea i s embodied Th e truest .

r eligion would in many points not be comprehended by the igno

, ,

rant nor consolatory to them nor guiding and supportin g f or

, ,

them The doctrines o f the B ible are O ften not clothed in the
.

language o f strict truth but in that w h ich was fittest to convey

,

t o a rude and ignorant people the practical essential s o f the doc

trine A perfectly pure faith free from all e x traneous admixtures
.
, ,

a system o f noble thei sm and lo fty morality would find too littl e ,

preparation for it in the common m ind and heart to admi t o f ,

prom pt reception by the masses o f mankind ; and Truth migh t

no t have rea ched us i f it had not borrowed the wings o f Error
, .

The Mason regards God as a Moral Governor as well as an ,

O riginal Creator ; as a God at hand and not merely o ne afar Off ,

in the di stance o f i nfin i te s pace and in the remoteness of Past

,

o r Future Eternity He conceives o f H im as taking a watch ful

.

and presiding interest in the a ff airs o f the world a nd as i nfl u enc

“

i ng the hearts and actions o f men .

To him God i s the great Source O f the World o f Li fe and Mat

,

ter ; and man with his wonderful corporeal and mental frame
, ,

Hi s direct work He believes that God has made men with di ff er

.

ent intellectual capacities ; and enabled s ome by superior intellect ,

ual power to see and originate truths which are hidden from the
,

mass o f men He believes that when it i s Hi s will that mankind

.

should make some great step forward o r achieve some pregnant ,

dis c overy He call s into bei ng some intellect o f more than o rd i

,
226 M ORALS A N D DOG MX;

a re f re sh and strong Go d i s still everywhere i n n atur e Wh et

. .

ever a heart beats with love wherever Faith and R eason utte r ,

t hei r oracles there is G o d as formerly in the hearts o f seers and

, ,

prophets N O soil on earth is so holy as the good man s heart ;

.
’

nothing i s so full o f G od This inspiration i s not given to the.

learned al one not alone to the great and w ise b u t to every faith ful
, ,

child o f God Certain a s the open eye drinks in the l i g ht do the

.
,

pure in heart see God ; and he who lives truly feels Him as a pres ,

ence within the soul The conscience is the very voice o f Deity
. .

Masonry around whose altars the Christian the Hebrew th e

, , ,

Moslem the B rahmin the followers o f Con fucius and Zoroaster

, , ,

can assemble a s brethren and unite in prayer to the one God w h o

i s above all the B aalim must needs leave it to each of its Initiate s
,

to look for the foundation of hi s faith and hope to the written

scriptures o f hi s own religion Fo r itsel f it finds those tru ths .

definite enough which are written by the finger o f God upon the
,

heart o f man and on the pages of the book o f nature Views o f .

religion and duty wrought out by the meditations o f the studious

, ,

confirmed by the allegiance o f the good and wi se stamped as ,

sterling by the response they find in every uncorrupted mind com ,

mend themselves to Masons o f every creed and may well be ac ,

cep te d by all .

The Mason d oe s not pretend to dogmatic certainty nor vainly ,

imagine such certainty attainable He considers that i f there .

were no written revelation he could safely rest the hopes that ani,

mate him and the principles that guide him on the deductions o f ,

reason and the convictions o f instinct and consciousness He can .

find a sure foundation for hi s religio us belief in thes deductions , e

o f the intellect and convictions o f the heart For reason proves .

to him the exi stence and attributes o f God ; and those spiritual
instincts which he feel s are th e voice of God in hi s soul in fuse ,

into his mind a sense o f hi s relation to God a Conviction o f the ,

b e ne fic e n c e O f his Creator and Preserver and a hope o f future e x ,

i st en c e ; and hi s reason and conscience alike unerringly point t o

virtue as th e highest good and the destined aim and purpose o f ,
.

man s l i fe
’
.

He studies the wonders o f the Heavens the frame work and ,

-

revolutions o f the Earth the mysterious beauties and adaptations

,

of animal exi stence the moral and material constitution o f the

,

human creature so fearfully and wonderfully made ; and is sati s

,
 G A R ND ELECT, P EREECT, A N D SU B LI M E
,
MAS ON . 227
-

fie d th at G od I S ; and that a Wi se and Good Being i s the au th o r

o f the starry Heavens above him and o f the moral world wi thin ,

him ; and his mind finds an ade q uate foundation for its hopes its ,

worship its principles o f ac ti on in the far s tretching Universe in

, ,
-
,

th e glorious firma ment i n th e deep full soul bur sting w ith u n

, , ,

utterable thoughts .

These are truths which every reflecting mi nd w il l u nhesitatingly

receive as not to be surpassed nor cap a ble o f improvement ; and
, ,

fitted i f obeyed to m ake ea rth i ndeed a Paradise and man only a

, , ,

little lower than the angels The worthlessness o f Ceremonial .

Observances and the necessity o f a ctive vi rtu e ; the en forcement

,

o f pur i ty o f heart as the security f o r purity O f li fe and o f the ,

g overnment O f the thoughts as the o r i g i n a to r,s a n d forerunners o f

a ction ; universal philanthropy requiring u s to love all men and , ,

t o do unto others that and that o nly which we Sh ould thi nk it

r ight j ust and generou s f o r them t o do unt o us ; forgiveness o f
, ,

inj uries ; the necessity o f sel f sacr i fice in the di scharge o f du ty

-

h u mility ; genuine sincerity and be i ng that which we s eem to be ;

,

al l these sublime precepts need no m iracle no voice from the ,

clouds to recommend them to o u r allegiance o r to assure us o f

, ,

their divine origin They co mmand obedience by virtue of thei r

.

i nherent rectitude and beauty ; and have been and are and will , ,

b e the law i n every age and every country o f the world Go d .

r evealed them to man in the beginning .

To the M ason God i s o u r Father in Heaven to be Whose

, ,

e special children i s the su fficient reward of the peacemakers to see ,

Wh ose face the highest hop e o f the pure in heart ; Who i s ever at
hand to stre ngt hen Hi s true worshippers ; to Whom o u r most fer
vent l ove i s due our most humble and patient submission ; Whose
,

most acceptable worship i s a pur d and pitying heart and a b ene fi

c ent li fe ; in Whose constant pr esence we live and act t o Whose ,

merci ful di sposal we a r e resigned by that death which we hope ,

and b eli e v e i s but the entrance to a better li fe ; and Whose wi se

'

decrees forbid a man to lap his soul in an elysium o f mere indolent

content .

As to o u r feelings toward Him and o u r conduct toward man ,

Masonry teaches little ab out wh ich men can di ff er and little from ,

which they can dissent H e is ou r Fath er ; and we are all br e th

.

r en. This much lies open to the mo st ignorant and busy as fully ,

as to those who have most leisu re and a re mo st learned Thi s .

ne eds n o Priest to teach it a nd no au thori ty to indor se it : and i f

.
228 M ORALS AND DOGMA
‘

‘
.

eve ry man did that o nly wh ich i s consi stent w i th i t it would exile ,

barbarity cruelty intolerance uncharitableness p e rfidy tre ach

, , , , ,

e ry revenge selfishness and all their kindred vices and bad

, , , p a s

sions beyond the confines o f the world .

The true Mason sincerely holding that a Supreme Go d creat ed

,

and govern s this world believes also that He governs it by law s , ,

which though wise j ust and b enefic ent a r e yet steady u nw ave r
, , , , ,

ing inexorable He believes that hi s agonies and sorrows are o r

, .

dained for h i s c hastening h is strengthening h is elaboration and

'

, ,

developm ent because they are the necessary results o f the opera
tion o f laws the best that could be devised for the happiness a nd
,

purification o f the species and to give occasion and opportunity ,

f o r the practice o f all t h e virtues from the homeliest and mo st ,

c ommon to the noblest ahd mos t Sublime ; o r perhaps no t even

,

t hat but the best adapted t o work ou t the Vast aw ful gloriou s
, , , ,

eternal designs o f the Great Spirit o f the Universe He believe s

-
.

that the ordained operations o f nature which have brought mi sery ,

to him have from the very unswerving tranquility o f their

, ,

c areer showered blessings and sunshine upon many another path

,

that the unrelenting chariot o f Time which has crushed o r maimed ,

him in its allotted course is pressing onward to the accomplish

-

ment o f those serene and mighty purposes to have contributed to ,

w hich even as a victim i s an honor and a recompense He take s

, ,
.

this view o f Time and N ature and God and yet bears hi s lot with ,

o u t murmur o r distrust ; because it i s a portion o f a system the ,

best possible b ecause ordained by God He does not believe that

,
.

God loses sight o f h i m while su p e ri nten ding th e march o f the ,

f

great harmonies o f the Universe ; nor that it was not foreseen ,

when the Universe wa s created its law s enacted and th e long suc , ,
4

cession of its operations pre ordained that in the great march o f -

,

those events he would su ff er pai n and undergo calamity He b e

,
.
v

li eve s that hi s individual good entered into God s consi deration a s

’
,

well as the great cardinal results to which the course Of all things
i s tending .

Thus believing he has attained an eminence in virtue the high

, ,

e st amid pass i v e excellence which humanity can reach

,
He find s ,
.

his reward and hi s support in the reflection that he i s an u nrelu c

t ant and sel f sa c r ific i n c o operator with the Creator o f the Uni
- -
g
verse ; and in the noble consciousness o f bein g wor thy and capabl e
o f so sublime a con cep ti o n
ye t so sad a d e sti ny He i s th ent ru ly , .
230 M ORALS AN D DOG MA.

price which j ustice should a ssign to each as hi s especial p rodu c

tion can never be accurately ascertained Perhaps few o f th os e
, .

w h o have ever labored i n the patience o f secrecy and si le nce t o

'

, ,

bring about some political o r social change which they fel t con ,

vi n ce d would ultima tely prove o f vast service to humanity lived ,

to see the change e ff ected o r the anticipated good flow from i t

, .

Fewe r still Of them w ere able to pronounce what appreciabl e

weight thei r several e ff orts cont ributed to the achievement o f the
change desired Many will doubt whether in truth these ex er
.
, , ,

tions have any influence whatever ; and discouraged cease all , ,

active e ff ort .

N ot to be thus discouraged the Mason must labor to elevate ,

and puri fy hi s m o ti ves as well as sedulously cherish the co nvi c

,

tion assuredly a true o ne that in thi s w orld there i s no such thing

, ,

as e ff ort thrown away ; that in all labor there i s profit ; that all
sincere exertion in a righteous and unselfish cause i s necessari ly
, ,

followed in spite o f all appearance to the contrary by an appro

, ,

i t and proportionate success that bread cast n th

'

p r a e ; n o u p o e

waters can be who lly lost ; that n o seed planted in the ground can
fail to quicken i n due time and measure ; and that however we ,

may in moments o f despondency be apt to dou bt not only

, , ,

whethe r o u r c ause will triumph but whether i f it does we shall , , ,

have contributed to its triumph — there i s O ne Who has not , ,

only seen every exertion we have made but Who can assign
‘

the exact degree in which each soldier has assisted to gai n th e ,

great victory over social evil N 0 good work is don e W holly i n .

vain .

The Grand Elect Perfect and Sublime M ason will in n owis e

, ,

deserve that honorable titl e i f he has not that strength that will
, , ,

that sel f sustaining energy ; that Faith that feeds upon no earthly
-
,

hope nor ever think s of victory but content in its own consu m
, , ,

mation combats b ecause it ought to comb at rej oicing fights and

, , ,

still rej oicing fall s .

The Augean Stables O f th e World the accumulated u ncleanness ,

and mi sery o f centuries requi re a mighty river t o cleanse them

,

thoroughly away ; every drop we contribute aids to swell that

river and au gment its force in a degre e appreciable by God
.

, ,

tho u gh not by man ; and he whose zeal i s deep and earnest will .

not be over anxious that his i ndividual drops should be distin

-

gu i s h a b le amid the mighty mass o f cleansing and f ertilizing

 GRA N D E L ECT ,
P E RFECT ,
AND S U BLI M E M A SO N . 231

w aters ; far less that , for the sak e o f di stinction it should flow in ,

i ne ff ective singleness aw a y .

The true M a son will not be careful that his name should be
in scribed upon the mite which he casts into the treasury o f G od .

I t su ffices him to know that i f he has labored with purity o f pur ,

po se i n any good cau se he mu s t have contributed to its success ;

, ,

th at the degr e e in which he has contributed i s a matter o f infi

ni tely small concern ; and still more that the consciousness o f ,

having so contributed however Obscurely and unnoticed i s h i s

, ,

su fficient even i f it be hi s sole reward

,
Let every Grand Elect
, .
,

Perfect and Su blime M ason cherish thi s faith It i s a duty I t

,
. .

i s the brilliant and never dying light that shines within and -

t hrough the symbolic pedestal o f alabaster on which reposes the ,

per fect cub e o f agate symbol o f duty inscribed wi th the divine

, ,

n ame o f Go d H e who industriously sow s and reaps i s a good

.

laborer and worthy o f his hire But he who sows that whi ch
,
.

shall b e reaped by others by those who will know not o f and car e
,

not f o r the sower is a laborer o f a nobler order and worthy o f a

, , ,

more excellent reward .

The Mason does no t exhort others to an ascetic undervaluing

o f thi s li fe as an insignificant and unworthy portion o f exi stence ;
,

for that demands feelings which are unnatural and which there , ,

fore i f attained must be morbid and i f merely pro fessed insin

, , , ,

cere and teaches u s to look rather to a future l i fe for the com

p e n sa t i o n o f social evils than to this l i fe for their cure ; and so
,

does inj ury to the cause o f virtue and to that o f social progress .

Li f e i s real and i s earnest and it i s full o f duties to be performed

, , .

It i s th e beginning o f our imm ortality Those only who feel a .

deep interest and a ff ection fo r thi s world will work resolutely for
its amelioration ; those whose a ff ections are transferred to Heaven ,

ea sily acquiesce in the miseries o f earth deeming them hopeless , ,

befitting and ordained ; and console themselves with the idea o f

,

the amends which are one day t o be theirs It i s a sad truth that .
,

those most decidedly g iven to spiritual contemplation and to ,

making religion rule in their hearts are o ften most apatheti c to ,

ward all improvement O f this world s systems and in many cases ’

,

virtual conservatives o f evil and hostile to political and social r e

,

form as diverting men s energies from eternity

,
’

'
.

The Mason does not war with hi s o w n instincts macerate the ,

body into weakness and disorder and di sparage what he sees to be ,

232 M ORA LS AN D DOG M A .

be au ti ful knows to be w o nderful and f eel s to be u nspeakably

, ,

dear and fascinating H e does not put aside t h e natu re w hi ch

.

G o d has given him to stru ggle after one whic h He h a s no t b e

,

sto wed He know s tha t man i s sent into the world not a spir
.
.
,

it u al but a composite being made up o f body and mind t he body

, , ,

hav ing as i s fit and need ful in a mater ial world its full rightful
, , , ,

an d allott e d share H i s li fe is guid ed by a full re cogn ition o f this

.

fact He does not deny it in bold words and admit it in weak

.
,

ne sse s and inevi table failings He belie ves that his spirituality .

will c ome in the ne x t stage of hi s be i ng when he puts on th e spi r ,

i tu al body ; that his body will be drop ped a t death ; and that u nt il ,

then G od mea nt it to be co mmanded and controlled but no t neg

, ,

le ct e d despi sed o r ignor e d by the soul under pain o f heavy con

, , ,

sequen ces .

Y et t h e Ma son i s not ind i ff erent a s to the fate o f the s oul a f ter ,

its p r e sent li fe as to its continued and e te rn al be ing and the char

, ,

acter o f the scenes in which that be ing will be fully developed .

Thes e are to him topic s o f the p rofou nde st interest and the mos t ,

ennobling and refining contemplation They occupy mu ch o f h i s .

lei su re ; and as he be co mes familiar w i th the sorrows and calami

tie s o f this li fe as hi s hop e s are di sappointed and h i s vi si ons o f
,

ha pp iness here fade away ; when li fe has weari ed him i n i ts '

ra ce o f hours ; when h e i s haras sed and toil worn and the bur -
,

den o f hi s years weigh s heavy o n him the balance o f attraction ,

gradually incl ine s in favor o f a nother li fe ; and he clings to hi s

lofty speculat ions with a tena city o f interest which needs no i n
j un ct ion and w ill l isten t o no pr ohibition They are the con sol
, .

ing privilege o f the aspiring the wayworn t h e wea ry and th e , , ,

be reaved .

To him the contemplat i on o f the Futu re lets in light upo n t he

Present and develops the hi gher port i ons o f hi s na ture He e n
, .

de avo r s rightly to ad j ust the r espective claims o f Heaven and

ea rth upon his time and t h ought so as to give the proper propor ,

tio ns thereo f to pe rfo rming the duti es and e nte r i ng into th e inter '

e sts o f this w o rld and to p r eparation for a better ; t o the cultiva

,

tion and purification of hi s own charact e r and to the public service ,

o f his fellow men -

.

The Mason does not dogmatiz e but entertaining and uttering ,

hi s own convictions he le a ves every o ne else free to do the same ;

,

and only hop es that the ti me will come even i f a fter the lapse of ,
 M ORA LS A ND DOG MA.

J a cob sa w in his dream a ladder planted o r set on th e ear th ,

and its top reaching to Heaven and the Malaki A lohi m ascending ,

and descending on it and above it stood I H U H declaring Himsel f

, ,

to be I h u h Al b i Abraham
-
The word translated la dder i s 1355
.
,

S alam from $ 55 , S alal rai sed elevated reared up exalted piled

, , , , , ,

up into a heap A gger amt 31 9913 Salalah means a heap rampart

’

,
.
, , ,

o r other accumulation o f earth o r stone artificially made ; and ,

S alaa or S a le i s a rock o r cli ff o r boulder and the name o f

, ,

the city o f Petra There i s no ancient Hebrew word to designate

.

a pyramid .

The symbolic mountain Me ru wa s ascended by Seven steps o r

stages ; and all the pyramids and artificial tu muli and hillocks
thrown up in flat countries were imitations o f thi s fabulous and
mystic mountain for purposes o f Worship These were the High
,
.
“

”
Places so o ften mentioned in the Hebrew books o n which the ,

i dolaters sacrificed to foreign gods .

The pyramids Were s ometimes square and sometimes round ,

.

The sacred Babylonian tower [ 51 m Magdol] dedicated to the

.
,

g reat Father Bal was an artific

,
i al hill o f pyramidal shape and , ,

S even stages built o f brick and each stage o f a di ff erent color

, ,
'

r epresenting the Seven planetary spheres by the appropriate color

o f each planet Meru itsel f was said to be a single mountain ter

.
,

m i na ti ng in three peaks and thus a symbol o f the Trimurti The

, .

g reat Pagoda at T a n j ore was o f six stories surmounted by a tem ,

ple as th e seventh and o n this three spires or towers An ancient

, .

p ag o da at D e o gu r was surmounted by a tower sustaining the ,

mystic egg and a trident Herodotus tells us that the Temple o f

.

B a] at Babylo n was a tower composed o f Seven towers re s ting on ,

a n eighth that served as basi s and successively diminishing in,

s ize from the botto m t o the top ; and Strabo tell s us it was a

p yramid .

Faber think s that th e Mithriac la dde r was really a pyramid with

Seven stage s each provided with a narrow door or aperture
, ,

through each o f which doors the aspirant passed to reach the ,

summit and then descended through similar doors on the opposite

,

side of the pyramid ; the ascent and descent of the S o ul being

t hus represented .

Each Mithriac cave and all th e most ancient temples were i n

t ended to symb olize the Universe which itsel f was habitually ,

called the Temple and habitati o n o f Deit y Ev ery t emple w as .

 GRA N D E LE CT , E E T
P RF C , AN D SU B LI M E M A SON .

t he w o rld i n miniatu re ; and

the whole world w a s one grandso

temple The most ancient temples were roofless ; and therefo re

.

t h e Persians Celts and Scythians strongly disliked artificial c ov

, ,

e red edifices Cicero says that X erxes burned the Grecian tem
.

ples o n the e x pres s ground that th e whole world was the Magnifi
,

cent Temple and H abita tion o f the Supreme Deity Macrobiu s .

‘

says that the entire Universe was j udiciously deemed by many th e

Temple o f God Plato pronounc e d the real T emple o f th e Deity
.

to be the world ; and Heraclitus de c lared t hat th e U ni verse v ar i e ,

gated with anim al s and plants and stars w as the only genu ine
Temple of the Divinity .

Ho w completely the Temple o f Solomo n w as sy mbo l i c i s ,

mani fest not only from the c ontinual reproduction in it o f

,

the sacred numbers and o f astrological symbol s in the h i stor

ical descriptions o f it ; but al so and yet m o re f rom the de , ,

tail s O f the imaginary reconstructed edifice seen by Ezekiel ,

in hi s vision The Apocalypse completes the demonstration

.
,

and shows the kabali stic meanings o f the whole The Sym .

bola Architect onica are found on the most a ncient edifices ;

and these mathematical figures and instrument s adopted by ,

th e Templars and identic a l with th o se on the gnostic seals and

,

ab r a x ae connect their dogma w ith the Chaldaic Syriac and

, , ,

Egyptian O riental philosophy The secret Pythagorean doc .

trines o f numbers were preserved by the monks o f Thibet by ,

the H ierophants o f Egypt and Eleusi s at J eru salem and in , ;

the circular Chapters o f the Druids ; and they are especially

consecrated in that mysteriou s book the Apocalypse o f Saint ,

John .

A 11 temples were surrounded by p illars recording the number ,

o f the constellations h e sign s o f the zodiac or the cycles o f the

t , ,

planets ; and each one was a microcosm o r symbol o f the Universe ,

having for roo f or ceiling the starred vault o f Heaven .

All temples were originally open at the top having for roof the ,

sk y. Twelve pillars described the belt o f the zodiac Whatever .

the number of the pillars they were mystical everywhere At ,

.

Abury the Druidic temple reproduced all the cycles by its col
,

u mn s A round the temples o f Ch i lm i nar in Persia of B aalb ec

.
, ,

and o f Tu k h t i Schlo mo h in Tartary on the frontier o f China , ,

stood fo r ty pillars O n each side of the temple at P aestum were

.

f ourte e n recording the Egyptian cycl e o f the dark a nd light side s

,
236 MO
‘

RALS AND Docu A.

o f the moon, asdescr ib ed by Plu tar ch ; the whole thirty-eight

th at ded
su rrou n them rec ordi ng the tw o meteo ri c cy cles so o ften
f ou nd i n th e Dru idi c t emple s
.

Th e th eatre buil t by Scau ru s in G reece

, , w as su rrou nded by
360 co lu mns ; th e T emp le at Mecca and that
, at Iona i n
by 360 stones.
K N I G H T O F T H E E A S T O R O F T H E S W O R D.

[ Kn ight of the East , of the Sword , o r of the Eagl e ] .

T H I S Degree like all others in M asonry i s symbolical B as ed

, ,
.

u pon hi storical truth and authentic tradition it i s still an all e ,

gory The leading lesson of thi s Degree i s Fidelity to obligation

.
,

and Constancy and Perseverance under di fficulties and discou r

a ge m ent .

Masonry i s engaged in her crusade against ignorance i ntoler —

, ,

ance fanatici sm superstition uncharitableness and error Sh e

, , , ,
.

does not sai l with the trade winds upon a smooth sea with a
-
, ,

steady free breeze fair for a welcoming harbor ; but meets and
,

must overcome many opposing currents baffling winds and dead , ,

calms .

The chief obstacles to her success are the apathy and faithles s
ness o f her own selfish children and the supine indi ff erence o f
,

the world In the roar and crush and hurry of li fe and busines s
.
,

and the tumult and uproar o f politics the quiet voice O f Masonry ,

is u nheard and unheeded The first lesson which one learns w h o

.
,

en g ages in any grea t work o f re form or b e neficence is that men , ,

are essentially careless lukewarm and indi ff erent as to every

, ,

thing t h at does not c oncern th eir o w n p ersonal and immediate

23 7
238 M ORA LS A N D DOG MA .

wel fa re I t i s to single men and not to the u nited efforts of

.
,

many that all the great works o f man struggling toward p er f ec

, ,

ti on a re owin g The en thusias t w h o imagines that he can i n

,
.
,

spire with h i s ow n enthusiasm the m u l titude tha t eddies around

him o r even the few w ho have as sociated themselves with him as
,

c o workers i s gri evously mistaken ; an d most Often the conviction

-
,

o f hi s o w n mist ake i s followed by discourag ement and disgu st .

To do all to pay all and to su fl e r all and then when despite all
'

, , , ,

o b st ac les an d hindrances succe ss is accomp li shed and a great

, ,

work done to see those w ho oppo sed o r looked coldly on it cla im

, ,

and re ap all th e praise and reward i s the c omm on and almost u ni ,

ver sal lo t o f the bene factor O f hi s ki n d .

H e w ho endeavors to se rve to benefit and i mprove the world , , ,

i s lik e a swimmer w h o struggles against a rapid current in a river

'

, ,

lashed into angry waves by the w inds O ften they roar over hi s .

head o ften they beat him back and ba ffle him Most men yield
-
,
.

t o the stre ss o f the current and float w ith it to the shore o r are
, ,

swept over the rapids ; and only here and there the stout strong ,

heart and vigorous arms strugg le o n toward ultimate succe ss .

It i s the motionless and stationary that most frets and impedes

the cu rr ent of progress ; the solid rock o r stupid dead tree rested ,

firmly on th e bottom and around w h ich the river whirls an d

,

e d di es : the Masons that doubt and hesitate and are discouraged ;

that disbelieve in the capability o f man to improve ; that are no t

disposed to toil and labor for the interest and well being o f gent -

er al huma nity ; that expect others t o do all even of that w h ich ,

t hey do not oppose or ridicule ; while they sit applaudin g and ,

doing nothi ng or perhap s prognosticating failure

, .

There w ere many such at th e rebuilding o f the Temple Ther e .

wer e prophe ts o f evil and mis fortune— the lukewarm and the in
di ff erent and the apathetic ; those who stood by and sneered and
those who th oug ht they did God service enough i f they now and
the n fain tly applauded There were ravens croaking ill omen
.
,

an d murmurers who prea ch e d the folly and futility of the attempt .

The world i s made up o f su ch ; and they were as abunda nt then

as they are now .

But gloomy and di sco u raging as was the prospect with luke ,

warmn ess within and bitter opposition without our ancient breth ,

ren persevered Let u s leave them e ngaged in the good work

.
,

a nd whenever to us as to them success i s uncertain r e mote a nd

, , , .
240 M ORA LS A N D DOG MA.

and fibr e, eve ry f orce and element o f the moral constitution He ,

has given us i s that we must be upright and virtuous ; that i f

,

tempted we must resist ; that we must govern our u nrii ly pas

sions and hold in hand o u r sensual appetites And this i s not the
, .

dictate of an arbitrary will nor of some stern and impracticable

“

law ; but it i s part of the great firm law of harmony that binds
the Universe together ; not the mere enac tment of arbitrary will ;
but the dictate o f Infinite Wi sdom .

We know that God i s good and that what He does is right ,

.

This known the works o f creation the changes o f l i fe the desti

, , ,

nies o f eternity are all spread before us as the dispensations and

, ,

counsels o f infini te love This known we then know that the

.
,

love o f God i s workin g to i ssues like itsel f beyond all thought , ,

an d imagination good and glorious ; and that the only reason

why we do not understand it i s that it i s too glorious fo r us to u n

,

de rstand God s love takes care for all and nothing 1 s neglected
’
. .
,

It watches over all provides for all makes wise adaptations fo r

, ,

all ; fo r age for i nfancy for maturity for childhood ; in every

, , ,

scene of this o r another world ; for want weakness j oy sorrow , , , ,

and even for sin All is good and well and right ; and shall be so
.

forever Through the eternal ages the light o f God s b ene ficence
.
’

shall S hine hereafter disclosing all consummating all rewarding

, , ,

al l that deserve reward Then we shall see wh at now we can only

.
,

believe The cloud will be li fted up the gate of mystery be

.
,

passed and the full light shine forever ; the light o f which that
,

o f the Lodge i s a symbol Then that which caused us trial shall

.

y ield us triu mph ; a n d that which made our heart ache shall fill
u s with gladness ; and we shall then feel that there as here the , ,

only true happiness i s to learn to advance and to improve ; which , ,

could not happen unless we had commenced with error ignorance , ,

and imperfection We must p ass through the d arkness to reach

.
,

the ligh t .
 P RI N C E O F J E R U S A L E M .

WE n o longer e x pect rebuild the Temple at Jerusalem To

to .

u s it has become but a symbol To us the whole world is Go d s

’
.

Temple a s is every upright heart To establish all over the world

, .

th e N ew Law and R eign o f Love Peace Charity and T o le r a t io n

, , , ,

i s to build that Temple most acceptable to God in erecting which

, ,

Masonry is now engaged N 0 longer needing to repair to J e ru sa

.

lem to worship nor to o ff er up sacri fices and Shed blood to p rop i

,

t i a t e the Deity man may make the woods and mountain s hi s

,

Churches and Temples and worship God with a devout gratitude

, ,

and with work s o f charity and bene fice nce to hi s fellow men -
.

Wherever the humble and contrite heart silently o ff ers up its

adoration under the overarching trees in the open level meadows
, , , ,

o n the hill side in the glen or in the city s swarming streets ; there
’
-
, ,

i s God s House and the N ew Jerusalem

’
.

The Princes o f Jerusalem no longer sit as magistrates to j udge

between the people ; nor i s th eir number limited to five But .

thei r duties still remain substant i ally the same and thei r insign ia ,

and symbol s retain their old significance Justice and E q uity .

are still their characteri stics To reconcile disputes and heal dis
.

sensions to restore amity and peace to soothe dislikes and softe n

, ,

prej udi ces are their peculiar duties ; and they know that the
,

peacemakers are blessed .

Their emblems have been already explained They are part o f .

the language o f Masonry ; the sam enow as i t was when Mo se s

learned it from the Egyptian Hierophants .

Still we observe the spirit o f the Divine law as t hus enunciated ,

to our ancient brethren when the Temple was rebuilt and the
, ,

book of the law again opened

“
Execute true j udgment ; and show mercy and compassion
,

every man to hi s brother O ppress not the widow nor the father
.

less the stranger nor th e poor ; and let none o f you imagine evil
,

against hi s brother in his heart Speak ye every man the truth . .

24 1
 42 M ORA L S A N D D G MAO .

to his neighbor ; ex e cu te the j udgment o f Truth and Peace in -

y our gates ; and love no false o ath ; for all these I hate saith t h e ,

Lord .

Le t those w h o have power rule in righteousness and Princes

“
,
,

in j udgment A nd let him that i s a j udge be as an hiding place

.
-

from the wind and a covert from the tempest ; as rivers o f water
,

in a dry place ; as the shadow o f a gr eat rock in a weary land .

Then the vile person shall no more be called liberal ; nor the
churl bounti ful ; and the work of j ustice shall be peace ; and the

e ff ect o f j ustice quiet and security ; and wisdom and knowledge

,

shall be the stability o f th e times Walk ye righteously and speak .

u prightly ; despi se the gains o f oppression shake from your hands

.
,

th e contamination o f bribes ; stop no t your ears against the cries

of the oppressed nor shut your eyes that you may not see th e
,

cr i mes o f the grea t ; and yo u shall ( 1d o n high and your place ,

”
o f defence be l ike munitions o f r o cks .

Forget not these precepts of th e o ld Law ; and especially do

not forget a s you advance that every Ma son however humble i s
, , , ,

your bro ther and th e laboring man your peer ! R emember always
,

that all Masonry i s work and that the trowel i s an emblem o f the
,

D egrees in thi s Council Labor when rightly understo od i s both

.
, ,

noble and ennobling and intended to develop man s moral and

,
’

spiritual nature and not t o be deemed a d i sgrace o r a m i s fortune

, .

Everything around us i s in its bearings and influences moral , ,

.

Th e serene and bri ght mo rning when we recover our conscious ,

e x i st en ce fro m th e embraces o f sleep ; when from that image o f ,

Death G o d call s u s to a new l i fe and again gives us existence and , ,

His mercies visi t us in every bright ray and glad thought and ,

ca ll f o r gratitude and content ; the silence o f that early dawn t h e ,

hushed silenc e as it were o f expe ctation ; the holy eventide its

, , ,

co oling breeze its leng th ening shadows its falling shades its still
, , ,

an d sober hour ; the sultr y hoo nt i de and the stern and solemn

midnight ; and Spring ti me an d chastening Autu mn ; and Sum

-
,

me r that unbars ou r gates and carries us forth amidst the ever

, ,

ren ewed won ders o f the world ; an d Winter that ga thers us ,

a round the evening hearth — all th ese as t hey pass touch by tu rns , ,

t h e springs o f the spiritu al li fe in u s and are conducting that li fe ,

t o goo d o r ev i l The idle watch hand often points to something

.
-

w i thin us ; an d th e shadow o f the gnomo n on th e di al o ften fall s

u p on th e con sci ence.
244 M ORA L S A N D D GM AO .

and there fore moral There i s no action per formed but has a
motive ; and motives are the special j urisdiction o f morality
.
,

Equipages houses and furniture are symbol s of what i s moral

, , ,

and they in a thousand ways minister to right or wrong feeling .

Everything that belongs to us ministering to our comfort or lux ,

u ry awakens in us emotions of pride or gratitude of selfishness

, ,

or vanity ; thoughts o f self indulgence o r merci ful remembrances -

,

o f the needy and the destitute

'
.

Everything acts upon and influences us God s great law o f .

’

sympathy and harmony i s potent and inflexible as His law o f

gravitation A sentence embodying a noble thought stirs our
.

blood ; a noise made by a child frets and exasperates us and i nfl u ,

e nce s our actions .

A world of spiritual obj ects ,influences and relations lies around ,

us all We all vaguely deem it to be so ; bu t he only lives a

.

charmed l i fe like that o f genius and poetic inspiration who com

, ,

munes with the spiritual scene around him hears the voice of the ,

spirit in every sound sees its signs in every passing form of

,

things and feels its impulse in all action passion and being
, , , .

Very near to us lies the m i nes of wisdom ; unsuspected they lie all
around us There is a secret i n the simplest t h i ngs a wonder
.
,

the pl ainest a charm in the dullest

, .

We are all naturally seekers of wonders We travel far to see .

the maj esty of old ruins the venerable forms of the hoary moun ,

tains gr eat water falls and galleries o f art And yet the world
,
-
, .

wonder i s all around us ; the wonder o f setting suns and evening ,

stars o f the magic spring time the blossoming o f the trees the
,
-
, ,

strange trans form ations of the moth ; the wonder o f the Infinite
Divinity and of His boundless revelation There i s no splendor .

beyond that which sets its morning throne in the golden East ; no
dome subl ime as that o f Heaven ; no beauty so fair as that of th e
verdant blossoming earth ; no place however inve sted with the
, ,

sanctities o f old time like that h o me which i s hushed and folded

,

within the embrace of the humblest wall and roo f .

'

And all these are bu t th e symbols of things far greater and

higher All is but the cl othing of the spiri t In this vesture of
. .

time i s wrapped the immortal nature : in this show o f circum

stance and form stands revealed the stupendous reality Let man .

bu t be as he i s a living soul communing with himsel f and wi th

, , ,
 P RI N CE OF J ER U SA L E M . 243

God and h i s visi on becomes eternity ; his ab ode

, ,
infinity ; his
home the bosom of all embracing love
,
-
.

The great problem o f Humanity i s wrought out in the humblest

abodes ; no mor ethan this is done in the highest A hum an heart .

throbs beneath the beggar s gabardine ; and that and no more stirs
’

with its beating the Prince s mantle The beauty of Love the ’
.
,

‘
charm O f Friendship the sacredn ess of Sorrow the heroism o f
, ,

Patience the noble Sel f sac r i fice these and their like alone ma ke
,
-
, , ,

li fe to be li fe indeed and are its grandeur and its power They

, .

are the priceless treasures and glory of humanity ; and they are
not things of condition All places and all scenes are alike clothed
.

with the grandeur and charm of virtues such as these .

The million occasions will come to us all in the ordinary path s ,

of our l i fe in our homes and by our fire si de s wherein we may

, , ,

act as nobly as i f all our li fe long we led armies sat in senates

, , , , ,

o r visited beds o f sickness and pain Varying every hour the .

,

million occasions will come in which we may restrain ou r pas

sions subdue our hearts to gentleness and patience resi g n our
, ,

o w n inte rest for another s advantage speak words of kindness and

’
,

wisdom raise the fallen cheer the fainting and sick in spirit and
, , ,

soften and assuage the weariness and bittern e s s o f the i r mortal lot .

To every Mason there will be opportunity enough for these They . .

cannot be writte n on hi s tomb but they will be written deep in

the hearts o f men of friends O f children of kindred all around
, , ,

him in the book of the great account and in their eternal i nflu
, , ,

enc e s on the great pages of the Universe

-

.
, e

To such a destiny at lea st my Brethren let us all aspire ! Th ese

, , ,

laws o f Mason ry let us all strive to obey ! And so may our hea rts
‘

become true temples of the Living God ! And may He encourage

ou r z eal sustain ou r hopes and a ssure us o f success !
, ,
 XV I I .

KN I G H T O F T H E E A S T A N D W E S T .

T H I S i s the first O f th e Philosophical De grees o f the Ancient

_

and Accepted Scottish R ite ; and the beginning of a course of i n

struction which will fully unveil to you the heart and inner mys
t e r i e s of M asonry
. Do not despair because you have o ften seemed
on the point of attaining the inmost light and have as often been
,

disappointed In all time truth has been hidden under symbols

.
, ,
.

and often under a s uccession of allegories : where veil after veil

had to be penetrated before the t rue Light was reached and the
,

essential truth stood revealed Th e Human Light i s but an im

.

perfect reflection o f a ray o f the Infinite and Divine .

We are about to approa ch th os e ancient R eligions which o n ce

248 M ORA LS O
A N D D G M A.

t i ani ty and Philosophy the Apostolic teaching s and the trad i t i ons
,

of Mythology The man of intelle ct devotee o f o ne system

.
, ,

rarely displaces it w i th a no th e r in all its purity The people take .

such a creed as is o ff ered them Accordingly the distinction be .

,

tween the esoteric and the exoteric doctrine i mm emo r i al i n other

'

creeds easily gained a fo othold among many of the Christians ;

,

an d it was held by a vast number even during the preachin g o f ,

Paul that the writings of the Apostles were incomplete ; that they
,

contained only the germs o f another doctrine which must receiv e ,

from the hands of philosophy ; not only the systematic arrange

ment which was wa nting but all the development which lay con ,

c e ale d ther ein The writings of the Apostles they said in address
.
, ,

ing themselves to mankind in general enunciated only the articles ,

o f the vulgar f a ith ; but transmitted the mysteries o f knowledge t o

s uperior minds to the Elect mysteries ha nded down from gen

—
, ,

e ra t i o n to ge neration in esoteric traditions ; and to this science o f

the mysteries they gave the name o f I vffio tg [ Gn osis ] '

.

The Gnostics derived their leading doctrines and ideas from

Plato and Philo the Zend avesta and the K ab alah and the Sacred
,
-
,

books o f India and Egypt ; and thus introduced into the bo som
o f Chri stianity the cosmological and theosophical speculations ,

which had formed the larger portion of the ancient religions o f

the O rient j oined to those of th e Egyptian Greek and Jewish
, , ,

doctrines which the N eo Platonists had equally adopted in the

,
-

O ccident .

Emanation from the Deity o f all spiritual beings progressive ,

degeneration o f these beings from emanation to e manation r e ,

demption and return of all to the purity o f the Creator ; and ,

afte r the r e e stablishment o f the primitive ha rmony o f all a for

-
,

t u n ate and truly divine condition o f all in the bosom o f God ; ,

such were the fundamental teachings o f Gnosticism The g enius .

o f the O rient wi th its contemplations irradiations and intuitions

, , , ,

dictated its doctrines Its language corresponded to its origin

. .

Full o f imagery it had all the magnificence the inconsistencies

, , ,

and the mobility o f the figurative style .

Behold it said the light which emanates from an immens e

, , ,

centre of Light that spreads everywhere its benevolent rays ; so

,

do the spirits o f Light emanate from the Divine Light Behold .

,

all the springs w h i ch nou r i sh embellish fertilize and puri fy th e , , ,

Earth : they emanate from o ne and th e same o cean ; so from th e

 KN I G H T OF TH E EA ST AND WEST . 249

bosom o f the Divinity emanate so many streams which fo rm and ,

fill the universe o f intelligences Behold numbers which all .

,

emanate from one primitive number all resemble it all are com , ,

posed o f its essence and still vary infinitely ; and utterances de

, ,

composable into so many syllables and elements all contained in ,

the primitive Word and still infinitely various ; so the world o f

,

Intelli gences emanated from a Primary Intelligence and they all ,

resemble it and yet display an infinite variety of exi stences

, .

It revived and combined the old doctrines of the O rient and the
O ccident ; and it found in many passages of the Gospel s and the
Pastoral letters a warrant for doing so Chri st himsel f spoke in
,
.

parables and allegories John borrowed the enigmatical language

,

o f the Platonists an d Paul o f ten indulged in incomprehensible

,

rhapsodies the meaning o f which could have been clear to the

,

Initiates alone .

It i s admitted tha t the cradle o f G no st1 c 1 sm 1 s probably to be

looked fo r in Syria and even in Palestine Most o f its expound
, .

e r s wrote in that corrupted form of the Greek used by the Hellen

i sti c J ew s and in t h e Septuagint and the N ew Testament ; and

,

there was a striking analogy between their doctrines and those o f

th e J u dmo Egyp tian Philo o f Alexandria ; itsel f the seat of three
'

-
,

sc hoo ls at once phi losophic and religious the Greek the Egyp
,
—
,

tian and the J ew i sh

, .

P yt h agoras and Plato th e mo st mystical o f the Grecian Philos

,

O p h e r s ( the latter heir to the doctrines o f the former ) and w h o ,

had travelled the latter in Egypt and the former in Ph oenicia

, , ,

India and Persia al so taught the esoteric doctrine and the di sti nc
, ,

t ion between the initiated and the profane The dominant doc .

t rines o f Platonism were found in Gnosticism Emanation of .

Intelligences from the bosom of the Deity ; the going astray in

e rror and the su ff erings o f spirits so long as they are remote from ,

G od and impri soned in matter ; vain and long continued e ff orts

,
-

to arrive at the knowledge o f the Truth and r e enter into their ,

-

p rimitive union with the Supreme Being ; alliance of a pure and

divine soul with an irrational soul the seat o f evil desires ; angel s ,

o r demons who dwell in and govern the planets having but an ,

i mperfect knowledge o f t h e ideas that presided at t h e creation ;

‘

regeneration o f all beings by their return to the von ré g ,

[kosmos no é to s] the worl d o f Intelligences and its Chief th e

’

, , ,

S u p rem e B ei g ; sole p o s
n sibl e m o d e o f t e- e stabli shin g t h at p rimi
I
250 M O RA L S A N D D G M A. O

t ive harmony o f the creation o f which the mus i c of the sph e res ,

o f Pythagora s was the image ; these were the analogies o f the t w o

systems ; and we discover in them some o f t h e ideas that form a

part of Masonry ; in which in the present mutilated condition o f ,

the symbolic Degrees they are disgui sed and overlaid with fictio n
,

and absurdity or present themselves as casual hints that are pass

,

ed by wholly unnoticed .

The distinction between the e soteric and exoteric doctrines ( a

di stinction purely Masonic ) was always and from the very earliest ,

ti mes preserved among the Greeks It remounted to the fabulous .

times of O rpheus ; and the mysteries o f Theosophy were found i n

all thei r traditions an d myths And after the time o f Alexander .
,

t hey resorted for instruction dogma s an d m ysteries to all the , , ,

schools to those o f Egypt and Asia as well as those O f Ancien t

, ,

Thrace Sicily Etruria and Attica

, , , .

The Jewi sh Greek School o f Ale x andria i s known only by tw o

-

o f its Chie fs Aristobulus and Philo both Jews of Alexandria i n

, ,

Egypt Belonging to Asia by its origin to Egypt by its residence

.
, ,

to Greece by its language and studies it strove to show that all ,

truths embedded in the philosophies of other coun tries were tran s

planted thither from Palestine Aristobulus declared that all th e .

facts and detail s o f the Jewish Scriptures were so many allegories ,

concealing the most profound meanings and that Plato had bo r ,

rowed from them all his finest ideas Philo who lived a centu ry .
,

a fter him following the s ame theo ry endeavored t o show that the
, ,

Hebrew writings by their system o f allegories were the true

, ,

source o f all religious and philosophical doctrines Accordi ng to .

him the literal meaning i s for the vulgar alone

,
Whoever has .

meditated on philosophy purified himsel f by virtu e and rai sed , ,

h i msel f by contemplation to God and the intellectual world and , ,

received their inspiration pierces the gross envelope o f the letter , ,

discovers a wholly di ff erent order of things and is initiated into ,

mysteries of wh ich th e elementary or literal instruction o ff ers b u t

,

an imper fect image A historical fact a figure a word a letter a

.
, , , ,

number a rite a c ustom the parable o r vision o f a prophet veils

, , , ,

the most pro found truths ; and he who has the key o f science will
interpret all according to the light he possesses .

Again we see the symbolism of Masonry and th e search o f th e ,

Let men o f narrow minds withdraw

“
Ca ndidate for light . he ,

says w it h c los e d car s

,
“
We transmit th e di vine mysteri es to
.
252 M ORA L S O
A N D D G M A.

Principle comes from God thr o ug h the Word and commune s w i th ,

G od and with the Word ; but there is also in man an irrational

Principle that of the inclinations and passions which produce
,

disorder emanating from in ferior spirits who fill the ai r as

,

ministers of God The body taken from the Earth and th e

.
, ,

irrational Principle that animates it concurrently with the rational

Principle are hated by God W hile the rational soul which He
, ,

has g ive n i t i s as it were captive in this pri son thi s co ffin that
, , , , ,

encompasses it The present condition of man i s not his prim i

.

tive condition when he was the image O f the Logos He has

,
.

fallen from h i S fil St estate But he may rai se himsel f again by

‘
‘

.
,

following the directions of W I SD O M [ Emma ] and o f the A ngel s

w hich God has commissioned t o aid him in freeing himsel f from
the bonds o f the body and combating Evil the e x istence whereo f
, ,

G od has permitted to fu r n is h hi m th e means of ex er cis i ng h is

,

li be r ty The soul s that are purified no t by the Law but by light

.
, ,

ri se to the Heavenly regions to enj oy there a perfect felicity ,

.

Those that persevere in evi l go from b ody to body the seats o f ,

pa ssions and evil des i res The familiar lineaments o f these doc
.

trines will be recogn ized by all who read the Epistles O f St Paul .
,

who wrote a fter Philo the latter living till the reign o f Caligula
, ,

and being the contemporary o f Christ .

And the Mason is familiar with these doctrines o f Philo : that

the Supreme Being i s a centre of Light whose rays or emanations
pervade the Universe ; for that i s the Light for w hich all Masoni c
j ourneys are a search and o f which the sun and moon in our
,

Lodges are only emblems : that Light and Darkness chief enemies ,

from the beginning o f Time dispute with each other the empire ,

o f th e world ; which we symbolize by the candidate wandering in

darkness and being brought to light : that the world was created ,

not by the Supreme B eing but by a secondary agent who i s but

, ,

Hi s WORD [ the Aoyog ] and by types which are but hi s ideas

, ,

aided by an IN T E LL I G E N C E o r W I SDO M [ q na ] which gives o ne

, ,

Of Hi s Attributes ; in which we see the Occult meanin g o f the n e

” “
ce ssi ty o f recovering the Word ; and o f our two columns o f
S T R E N G T H and W I SDO M ; which are also the two parallel lines tha t
bound the circle representing the Universe : that the visible W orld
i s the image o f the invisible world ; that the essence of the Huma n
Soul i s the image o f God and it existed b e fore the body ; that the
,

Obj ect of its terrestrial li f e i s to di se ngage itsel f o f its body o r i ts

 K N I GH T OF T H E E A ST AND W E ST . 2 53

sep ulchre and that it will ascend to the Heavenly regions when
ever i t shall be purified ; in which we see the meaning now almost ,

forgotten i n our Lodges o f the mode o f preparation O f the c a ndi

,

date for apprenticeship and hi s tests and p u r i fic at i on s in the first

,

Degree accordin g to the Ancient and Accepted Scottish R ite

, ,
.

Philo incorporated in hi s eclecticism neither Egyp t i ah nor

O riental ele ments But there were other Jewi sh Teachers i n Alex
.

andria who did both The Jew s o f Egypt were sli ghtly j ealous o f
.
,

and a little hostile to those O f Palestine particularly after the

, ,

erection o f the sanctuary at Leo ntop o li s by the High Priest O nias -

and therefore they admired and magnified those sages who like , ,

” “
Jeremiah had resided in Egypt
,
The wi sdom O f Solomon was .

written at Alexandria and in the time O f St Jerome was attrib

, , .
,

u te d to Philo ; but it contains principles at variance with his .

It p e r so ni fie s Wisdom and draws between its children and the

,

Pro fane the same line O f demarcation that Egypt had long before
,

taught to the Jew s That distinction existed at the beginni ng o f

.

the Mosaic creed Mos b ah himsel f was an Initiate in the mysteries

.

o f Egypt as he was compelled to be as the adopted son O

,
f the ,

daughter o f Pharaoh Th on or i s daughter of S es os tr i s Ra ms es ;

, ,
-

who as her tomb and monuments show was , in the right of her
, ,

in fant husband R egent O f Lower Egypt o r the Delta at the time

,

O f the Hebrew Prophet s b irth reigning at Heliopolis She was’

, .

al so as the relie fs on her tomb show a Priestess O f H A T H OR and

, ,

NEI T H the two great primeval goddesses As her adopted son .

,

living 1 n her Palace and presence forty years and during that ,

time scarcely acquainted w ith hi s brethren the Jews the law o f ,

Egyp t compelled his initiation : and we find in many o f his enact

ments the intentio n o f preserving between the c ommon peopl e ,

an d the Initiates the line o f separation which he found in Egyp t

, .

Mo sh ah and Aha ru n hi s brother the whole series o f High Priests ,

-
,

the Council o f the 7 0 Elders Salo mo h and the entire succession ,

O f Prophets were in possession o f a higher scien c e ; and o f that

,

science Masonry is at least the lineal descendant It was famili

, , .

arly known as T H E KNO W L EDG E OF TH E WORD .

A M UN at first the God O f Lower Egy pt only Where M osb ah

, ,

was reared [ a word that i n Hebrew means Truth ] was the Su ,

“
preme God He was styled th e Celes ti al L or d w h o s h e ds L igh t
.
,
”
on h i dden th i ngs He was the source o f that divine life o f which
.
,

th e cru x ans a ta i s the symbol ; and th e source o f all power He .

254 M ORA LS A N D DOG M A .

united all the attributes that the Ancient O riental Theo so ph y

assigned to the Supreme Being He was the nl flpw pa ( Pleroma ) .
,
“ ”
or Fu lln ess of th i ngs for He comprehended in Hi msel f every ,

thi ng ; and the L I G H T ; for he was th e Sun G o d He was u n -

.

changeable in the mi dst of everything phenomenal in his world s .

He cr ea te d nothing ; but everything e ma na te d from Him ; an d o f

H im all the other Gods were but manifestations .

, The R am was H is living symbol ; whi c h you see reproduced in

t his Degr ee lying on the book with seven seal s o n the tracing
,

boa rd He caused the creation of the world by the Primitive

.

Thought [ Ew ow Enno i a ] or Spi r i t [ H vsvuoe Pneuma ] that

u , ,

i ssued from him by means o f his V oi c e or the WORD ; and w h ich

Th ou gh t or Spi r i t was personified as the Goddess NEI T H She .
,

t o o w a s a divinity of L igh t an d mother o f the Sun ; and the Fea st

, ,

o f Lamps was celebrated in her honor at Sais The Creative .

P ow e r another man i festati on o f Deity proceeding to the creation

, ,

conceived o f in her the Divine I n tellige n c e produced w i th i t s

'

, ,

Word the Universe symbolized by an egg i ssuing from the mouth

,

O f K N EP H ; from which egg came P H T H A ima ge of the Supreme ,

Intelligence as realized in th e world and the type o f that mani ,

f e st e d in man ; the principal agent also O f N ature or the creative , , ,

and productive Fire P H RE or RE th e Sun or Celestial Light .

, , ,

who se symbol was 0 the point within a circle was the son o f , ,

P H T H A ; and TI P H E h i s w i fe or the cel e stial firm a m e n t with the

, , ,

seven celestial bodies animated by spirits o f gen 1 1 that govern

,

them was represented on many of the monuments clad in blue

, ,

o r yellow her garments spri nk led with stars and accompanied by

, ,

the sun moon and five planets ; and she was the type o f Wi sdom
, , ,

and they of the Seven Planetary Spirits o f the Gnostics that with ,

her presided over and governed the sublunary world .

In this Degree unknown for a hundred years to those w h ohave

,

practised it these emblem s reproduced refer to these old doctrine s

,
.

The lamb the yellow hangings strewed with stars the seven
, ,

columns candlesticks and seal s all recall them to us

, ,
.

The Lion was the symbol of AT HO M RE the Great God o f -

,

Upper Egypt ; the Hawk o f RA or P H RE the Eagle o f M E N DE S ; , ,

the Bull of AP I S ; and three of these are seen under the plat form
,

on which our altar stands .

The first H ER M E S was the IN T E LL I G E N C E or WORD o f G o d .

Moved with compassion for a race living without law and wishi ng .
,
2 56 M ORA L S A ND D G MA O .

too , occupied a high station no less than that Of Prim e Mi ni ster , ,

and Esther or Astar his cousin was the M onarch s wi fe

, ,
’
.

The M agi o f Babylon were expounders of figurative writings ,

interpreters o f nature and O f dreams astronomers and divines ;

.
,
—
,

and from their i nfluences arose among the Jews after their rescu e ,

from captivity a number O f sec ts and a new exposition the mys

, , ,

tical interpretation with all its wild fancies and infinite caprices
, .

The A i ons o f the Gnostics the I de as O f Plato the A ng els O f th e, ,

J ews and the D em ons o f the Gr eeks all correspond to th e

, ,

Fer on e rs o f Zoroaster .

A great number O f Jewi sh families remained permanently i n

their ne wcountry ; and one O f the most celebrated o f their schools
was at Babylon They were soon familiarized with the doctrine
.

o f Zoroaster which itsel f was more ancient than K uros

, From .

the system o f the Zend Avesta they borrowed and subsequently -

,

gave large development to everything that could be reconciled ,

with their own faith ; and these additions to the o ld doctrine were
soon spread by the constant intercourse o f c ommerce into Syria
, ,

and Palestine .

In the Zend Avesta God i s Illimitable Time N O ori g in can be

-
, .

assigned to H im : He i s so enti rely enveloped in His glory H i s ,

nature and attributes are so inaccessible to human Intelligence ,

that He can be only the Ob j ect O f a silent Veneration Creation .

took place by emanation from Him The first emanation was the .

primitive Li gh t and from that the K ing o f Light O R M UZD By

, , .

”
the WORD Or mnz d created the world pure He i s its pre
“
, .

server and j udge ; a Being Holy and Heavenly ; Intelligence and

K nowledge ; the First born o f Time without limits ; and invested
-

w ith all the Powers o f the Supreme Being .

Still he is strictly speaking the Fou r th Being

,
He had a , .

Fer oner a pre existing Soul [ in the language o f Plato a type or

,
-
,

ideal ] and it i s said o f Him that He existed from the beginning , ,

i n the primitive L i gh t But that Li gh t being but an element

.
, ,

a n d His F er on er a type he i s in ordinary language th e Fi r s t bor n

'

O f ZE RO UA N E A K H EREN E
-
, , ,
” “
-Behold again T H E WORD .
, ,

o f Masonry ; the M a n on the Tracing Board o f this Degr ee ; the

,
-

L I G H T toward which all Mason s travel .

He created a fter hi s own image six Genn called A msh aspands , , ,

w ho surround his Throne are his organs O f communication with ,

inf e r ior spirits and men transmi t to Him thei r prayers sol ic it for
. ,
 KN I G H T OF TH E E A ST A ND W E ST . 257

t hem His favors and serve them as model s o f purity and p er fec
,

tion Thus we have the D emi ou rg os of Gnosticism and the si x

.
,

G enu that assist him These are the Hebrew Archangel s Of th e

.

Planets .

The names o f these A ms h aspan ds are Bahman A rdibeh e st , ,

Sch ar i ve r Sap a n do m a d K hordad and Am e r dad

, , , .

The fourth the Holy SA P A N DO M AD created the -

, fi r st man and ,

woman .

Then O R M UZ D created 28 I e e ds o f whom M I T H RA S i s the chie f , .

They watch with O r mu z d and the A ms h aspa n ds over the happi

, ,

ness purity and preservation O f the world which i s under their

, , ,

g overnment and they are also model s for mankind and i n t e rp e

r

ters o f men s prayers With M i th r as and O r mu z d they make a.

,

p le r om a [ or complete number ] O f 30 corresponding to the thirt y ,

Ai o n s O f the Gnostics and to the og doa de do de ca de and de ca de

, , ,

O f the Egyptians M i th r as was the Sun God invoked with and

.
-
, ,

soon con founded with him b ecoming the Obj ect O f a special w o r ,

ship and eclipsing Or mu zd himsel f

, .

The third order o f pure spirits is more numerous They are .

the Fer ou ers the T H O U G H T S O f O rmuzd or the IDEA S which he

, ,

conceived before proceeding to th e creation o f things They to o .

are superior to men They protect them during their li fe on earth ;

.

they will puri fy them from evil at their resurrection They a re .

their tutelary genii from the fall to the complete regeneration

, .

A H R I M A N second—born o f the Primitive Light emanated from

, ,

i t pure like O R M UZD ; but proud and ambitious yielded to j e al

, , ,

onsy O f the First born For his hatred and pride th e Eternal .
,

c ondemned him to dwell for years in that part o f spac e , ,

where no ray O f light reaches ; the black empire Of darkness I n .

that period the struggle between Ligh t and D ar kness G ood an d ,

Evi l will be terminated

, .

A H R I M A N scorned to submit and took the field against O R ,

M U ZD To the good spirits created by his Brother he opposed a n

.
,

i nnumerable army o f Evil O nes To the seven A msh aspan ds h e .

Opposed seven A r chdevs attached to the seven Planets ; to the ,

I ze ds and Fer ou er s an equal number of D evs which brough t ,

u pon the w orld all moral and phy sical evil s Hence P over ty .
,

Mala di es I mpu r i ty Envy Ch agr i n D r u nkenness Fals ehood

, , , , , ,

Calu mny and their horrible arr a y

,
.

The image o f Ah riman w as the Dragon conf ou nde d by the .

,
2 58 M ORA LS AND D G MA O .

J ew s with Satan and the Se rpent -Tempter After a reign o f 3000

.
.

years O rmuzd had created the Material World in si x periods

, , ,

ca lling successively into e x istence the Light Water Earth plants , , , ,

animals and Man But Ahriman concurred in creating the earth

,
.

and water ; for darkness was already an element and O rmuzd ,

could not exclude its Master SO also the two concurred in p ro .

du c i ng Man .O rmu z d produced by his Will and Word a Bein g

o
, ,

that was the type and source Of universal l i fe for everything th at

exists under Heaven He placed i n man a pure principle o r Li fe
.
, ,

proceeding from the Supreme Being But Ahriman destroyed .

th at pure principle in the form wherewith it was clothed ; and

,

when O rmuzd had made O f i t s recovered and purified essence the

, ,

first man and woman Ahriman seduced and tempted them w i th

,

wine and f ruits ; the woman yielding first .

O ften during the three latt e r periods o f 3000 years each Ab ri

, ,

man and Darkness are and are to be triumphant But the pure
, , .

Sou ls are ass i sted by the Good Spirit s; the Triumph o f Good is
decreed by the Supreme Being and the period o f that triumph ,

w ill i n fallibly a rrive When the world shall be most affl icted with
.

t h e ev i l s pou red o u t upo n it by the spirits o f perdition three ,

Prophets w i ll come to bring relief to mortal s SO SI O SCH the .

,

principal O f the Three , will regenerate the earth and restore to it ,

its primitive beau ty strength and purity He will j udge the good
, , .

and the wick ed After the universal re surrection o f the good he

.
,

w ill conduct them to a h ome o f everlasting happiness Ahriman .

,

his evil demon s and all w i cked men w ill al so be purified in a tor
, ,

rent O f melted metal Th e law o f O rmuzd will rei gn everywhere ;

.

al l men will be happy ; a ll enj oying unalterable bliss will sing

, ,

w ith So si o sch the praises o f the Supreme Being .

T hese doctrines the detail s o f which were sparingly borrowed

,

by the Pharisaic Jews were much more fully adopted by the

,

Gnostics ; who taught the restoration Of all things thei r return to ,

their original pure condition the happiness o f those to be saved , ,

a nd their admission to the feast of Heavenly Wisdom .

The doctrines of Zoroaster came originally from B actria an ,

Indian P rovince of Persia N aturally therefore it would include

.
, ,

Hindu or Buddh ist elements as it did The fundame n tal idea o f

,
.

Buddhis m was matter sub j u gating the intelligence and i ntelli

, ,

g e nce freeing itsel f from that slave ry Perhaps something came .

to G no st i ci sm f rom China Be fore the chao s w h i ch preceded

.
zfl
"
M ORA LS A ND D G MA.O

partook o f the Z oroastrian principle that it w as ne ces sa ry to f ree ,

the soul from the trammel s and influences O f matt er ; which led
°

to a system of abstinence and maceration entirely o pposed to the

ancient H ebr ai c i de as favorable as they were to physical pleasures ,
.

In general the li fe and manners O f these mystical associa

,

t ions as Philo and Josephus describe them and particularly their

, ,

prayers at sunrise seem the image o f what the Zend Avesta pre ,
-

scribes to the faith ful adorer o r O rmuzd ; and some O f thei r

Obs ervances cannot otherwi se be explained .

The Th e r ap eu t s resided in Egypt in the neighborhoo d o f Alex ,

andria ; and the Essenes in Palestine in the vicinity O f the Dead ,

Sea But there was nevertheless a striking coincidence in thei r

.
_

ideas readily explaine d by attributing it to a foreign influence

, .

The Jews o f Egypt under the influence o f the School o f Alexa n ,

dria endeavored in general to make their doctrines harmonize

,

with the traditions o f Greece ; and thence came in the doctrine s ,

O f the Th e rap e u t s as stated by Philo the many analogies between

, ,

the Pythagorean and O rphic ideas on one side and those Of J u , ,

da i sm on the other : while the Jew s O f Palestine having less com ,

m u ni ca ti o n wit h Greece or contemning its teachings rather im , ,

b i be d the O riental doctrines which t hey drank in at the source ,

and with which their relations with Persia made them familiar .

This attach ment was particularly shown in the K abalah which ,

belonged rather to Palestine than to Egypt though extensively ,

kno wn in the latter ; and furni shed the Gnostics with some O f
thei r mo st striking theories .

It is a signi ficant fact that while Ch rist spoke O ften o f the

.
,
i

Pharisees a n d Sa ddu c e e s He never once mentioned the Essenes , ,

between whose doctrines and His th ere was so great a resem

blance and in many points so perfect an identity . Indeed they
, , , ,

are not named nor even distinctly alluded to anywhere in the

, ,

N ew Testament .

John the son O f a Priest who ministered in the T emple at

,

Jerusalem and whose mother was o f the family of A h a ru n was

, ,

i n the deserts until the day of his showing unto Israel He drank .

neither wine nor strong drink Clad i n hair cloth and with a .
—
,

girdle of leather and feeding upon such food as the desert a ff ord
, _

ed h e preached in the country ab out Jordan the baptism o f re

, , ,

p e n t a n c e for the re m ission,O f sin s ; that is the necessity of repent ,

ance proven by r ef o r ma ti o n He taught the people charity and .

 K N I G H T O F T H E E A sT A N D
‘

W E ST . l

liberality y the p u blicans a

j ustice equity and f a i r deal ing ; the , , ,

so ldier y , p e a ce t r u t h and contentme nt ; to do v iolence to no ne

'
‘
’

p , ,

accuse none fals ely and be content w i th th e i r pay He Incu I

, o
.

ca te d the necessity o f a virtuous li fe and th e f o llyo f tru stin g ti)

'

1 '

their des cent from Abraham .

He denounced both Pharisees and Sadducees as a generation o f

vipers threatened with the anger Of GOd He baptized thos e w ho
,
. .

c on fessed their s ins He preached I n the d esert and therefo re I II

.
,

the country where the Essenes lived pro fessing the same do étr i ne s , .

He wa s impriso ne d be fore Christ began to preach Matthe w men .

tio ns him witho u t preface o r ex p lanat i o n ; as i f apparent ly hi s .

, ,

”
history was tOO w e11 k no w nxto nee d any ~

In those days h e .
“
,

says c ame John the Bap tI st preaching in t h e wild erness o f

, . ,

”
J udea H i s di sciples frequently f asted ; f o r we find them with
.

the Phari se es comin g to Jesus to inqui re why H is Di scipl es did

"

n o t fast as O f ten as they ; a nd H e did no t den o unce th e m as His ,

i

h abit was to deno u nc e the Ph ar i se es ; bu t answered them k indl y ‘

. .

a nd gently .

From his pri son J ohn sen t tw o O f h i s disciples to,

Christ : Art thou he that i s to c ome or do we look for

“
,

Chr i st re fer red them to his mi racl es as an answer ; and de clare d

to the people that John proph et and more than a proph et , ,

and t h at no greater ma b ee n b o r n b ut t hat t h e hu n

i
i ’
'
“ ic

blest Chr i stian w a s hi s superi or ? He de clare d him to b e Eli as

” '

J ohn ha d d enou need to Herod his marriage with his brother s ’

'
‘

wi fe as u nlaw fu l ; and for this he w as impris oned and finall y exe

c
,

er H is disciples buried him ; and Herod and

.

had ri sen f ro nnt h e d ead and appeared again i n

the per son O f Christ The p eo p le all rega rded J ohn as a proph et s
"

'

an d Chr is t silenced the Prie st s and Elders by asking them Whether

he was inspired They feared to e xcite the anger o f the people by
.

saying that he was not Christ declared that he came in the way .
" “

”
O f ri ghteousness ; and that the lo wer classes believed him though ,

the Priests and Phari sees did not .

.
~

Thus John who was O ften consulted by i H e ro d and to whom

,
‘

that monarch showed great deference and was Often gove rned by ,
“
-

his advice ; whose doctrine p re va i le dw e r y ext ensi vel y among the

'

”
peopl e and the publicans taught s ome c re e d Older th an Ch r i s ,
‘

ti ani ty That i s plain : and it is equally plain th at the ver y larg e

.
,
262 M ORA LS AND DOG MA
“

body Jews th a t a do p ted his do c trin es , w ere nei ther PM

of the
s ee s nor S addu c ees but the hum ble common people Th ey mu st
, , .
,

there fo re h ave been Es se nes It i s pl a in too t h at C h ri st a pp lie d

,
.
“ ‘

, ,

fo r b ap ti sm as a sac red ri t e we ll know n and lo ng p r ac ticed It

'

,
.

was becoming to him he said to fulfill al l righ t eou sness , , .

I n th e 18 th c ha p te r o f the A ct s o f the Ap o st les w e r ead th u s

A nd a cer tai n J ew nam ed Apo l lo s bo rn at Alex a ndr ia an elo
‘
, , ,

i ng only th e ba pti s m f
o J o hn ; and h e be ga n to sp e a k boldly in
‘
'

more pe rfe ct l y ».

Tran s la ting th i s f rom the symbol ic an d figu ra tive langu age

“
into the t rue o r di n a ry s en se o f the Gr e ek t ex t i t rea d s th u s : A nd ,

a cer ta i n J ew n am ed Apo llos an Al ex a ndri an by b i rt h an e lo q u e nt

l

, , ,

man and o f ex tensive learning came to Ephesus He had lle a rne d

, , .
i

in th e my ste rie s the true doc trine i n zrega rd tO G od and be in g a -

.
.
*

,
'

zealou s enthu sia st he spoke T an d tau gh t dilig e nt ly the tru th s in

,
’

regard to the Deity h av i ng recei ved no o the r ba pt i s m t ha n t ha t

,

”
of J oh n He knew nothing i n r egard to C hri sti an i ty ; for he
.

ha d resi ded i n Ale xa ndria and had j ust the n com e to E phesu s ;
’

bei ng probably a di sc ip le O f Ph ilof a nd a T he ra pe ut

‘

.
, ,
“ ” “
That i n all times says St Augu stine i s t he Chr i st ian r e
, , .
,

ligion w h ic h to know an d f ollo w i s th e mos t sure and certa in

i ‘
'
'

health cali e d ac co rdin g to that name bu t no t according to th e

, ,

th in g its el f o f which i t i s th e name ; f o r t he thing itsel f Which

, ,

i s no w cal led the Chri st ia n re ligi on r e ally w as k n ow n to th e A n ,

ci ent s nor w as w a n t ing at any time from the beginning o f t he

,

hi nn an race until the time when C h ri st cam e i n the flesh ; from

'

w hence th e t rue religi on which had previ o usly existed began to

"

, ,

be cal led C h ri stian ; and this in our days i s the Christi an religi on .
,

no t a s havi ng bee n w anting in f ormer times but as having i n , ,

later ti me s re ceived this name

, The di sciples were first ca lled .

“ ”
C h ristians at A ntio ch ; whe n Barn abas and Paul began to
,

The Wa ndering o r Itinerant J ews or E x o rcists; w ho assumed

to emplo y th e Sacred N ame in exorci s i ng e vil spi r it s we re no ,

dou bt The rap eut w or Essenes .

264 M ORA L S O
A ND D G M A .

a nother The possessions o f one were interming led with tho se o f

.

the others ; so that they all had but o ne patrimony and w ere ,

b re th r e n f Their piety toward G o d was e x traordinary Be fo re .

sunri se they never spak e a word about pro fane matters ; but p u t
,
.

up certain prayers which they had received from their forefathers .

At dawn o f day and before it was light their prayers and h vmns
, ,

ascended to Heaven They were eminently faith ful and true and
.
,

the M inisters o f Peace They had mysteriou s ceremoni e s and

. .
’

initiations int o their my sterie s ; and the Candidate promise d t hat ’

he would ever ?practise fidelity to all men and especiall y to th o se

”
»

in author ity because no one Obtains the government without

,
“

”
God s assistance
’

Whatever they said was firm

.

er than an oath ; but they avoided

,
.

S wearing and esteemed it worse than perj ury They w ere Simple ‘
.
,

in their diet and mode Of living bore torture with fortitude and , .

despised death They cultivated the science O f medicine and wer e

.

very skill ful They deemed it a good omen to dress in w h i te robe s

'

. .

They had their own courts and passed righteo us j udgments They
,
.

kept the Sabbath more rigorously than the Jews .

Their chie f towns were Enga ddi near the Dead Sea and
Hebron Enga ddi was about 30 miles southeast fro mJ eru salem
, ,

.
,

and Hebron about 20 miles south of that city Josephus and .

Eusebius speak of them as an ancient sect ; and they were no

doubt the first among the J ew s to embrace Chri stianity : with r

whose faith and doctrine their own tenets had so many points o f
resemblance and were indeed in a gr eat measure the same P liny
’

.
,

regarded them as a very ancient people .

In their devotions they turned to w a rd th e r i sI ng sun ; as the

'

Jews generally did toward the Templ e B u t th ey w ere

' '
'

t ers ; for they Observed the law of Moses with s cr upulo u s fid elity ;
“

They held all things i n common and despi sed riches th e i r w antS , ,
' ‘

being s u p plied by the admini stration of Cu rators or Steward s

2
.

The Te tractys composed o f round dot s instead of j ods was re i

‘

, ,

vered among the m This being a Pythagorean sy mbol evidently

.
, ,

shows their con nect ion with the sch oo l o f P y thagoras ; bu t the ir
'

3
'

peculiar tenets mor e resemble those o f Con fucius and Zoroaste r

and p robably were adopted while they were p ri soners in Pe rsi a ;
“

which explains their tur ning t oward th e Sun in prayer .

Their demeanor was sobe r and chaste They submitted to th e .

-

su p e rinte nd e n ce o i gover no r s wh om th ey ap p o i nt ed ov e r th em
’

-
 K N IGHT : or TH E EA S-
T AND WEST . 2 65

« selv es . The
whole Of their time was spent in labor meditation , ,

an d prayer ; and ?they were m o st se du lo u sly attentive to every c all

‘

o f j u st i c e an d humanity and eve ry moral duty They believed

'

.
,

i n the unity O f G o d: T hey su pposed the so uls O f men to have

‘

f al len by a di sastrous fate from the regions o f purity and light

,
-
"

, ,

into the bodies which they occupy ; during their continuance in

w hich they considered them confined as in a pri son
.
Therefore .

th ey d id not believe in the resurrection O f the body ; but in that

-
.

.
o f t he Soul only They believed i n a future state O f rewards and
.

puni shments ; an d they di sregarded the ceremonies o r externa l

. for m s e nj oined in the law O f Moses to be Observ e d in the worship
o f G o d ; holding that the word s O f that l awgiver were to be u n

de r stoo d in a m ysterious and reco ndite sense and not according to ,

thei r l iteral meanin g They O ff ered no sacrifices except at home ;

.
,

and by meditation they endeavored as far as po ssible t o i solate , ,

the soul from the body an d carry it back t o G o d , .

“
Eusebius broadly admits that the ancient Therapeutae w e re
Chri stian s ; and th at their ancient writings were our Go spel s a nd
”
Epist le s .

The E SSE N E S were o f the Eclectic Sect O f Philosoph ers and ,

held P L A T O in the highest esteem ; they believed that true philos

O p h y the greatest and most salutary gi ft O f God to mortal s was
, ,

scattered i n v arious portions through all the diff erent S ects a nd

, ,
'

that it wa s consequently the duty of every wi se man to gath er it

, ,

from the seve r al q u a r te r s where it lay dispersed and to employ

* ' -
,

it thu s reunited in destroying the dominion O f impiety and

, ,

vice .

The grea t fest ival s o f the Sol stices were Observed i n a di stin
g u i sh e d manner by the Essenes as would naturally be suppo sed ,

from the fact that they reverenced the Su n no t as a god bu t as a

'

, ,
‘

symbol O f light and fire ; the fountain O f which the O r i entals

-
,

su ppos e d God to be They liv ed in continence and abst i nence

and h a d establi sh m
.
,

ents si milar to the monasteries O f the early

Christian s .

The writings O f the Essenes were full o f mystici sm parables , ,

enigmas a nd allegories They believed in the esot eric and exote

,
.

ric meanings o f the Scriptures ; and as we have al ready said they ,

‘

had a w a r ra nt f o r th at in th e Scriptures themselves They found

'

it in the O ld Testament as th e Gnostics found i t in the N ew

.
.
, .

The Ch ri stian w r i te r s and even Ch r i st himsel f r e cognized it as a

'

,
'

,
266 M ORA LS O
A N D D G M A.

t ru th t ha t all Sc ripture ha d an inner and an o u ter meaning Thu s

,
-
.

w e find it sa id as follows in o ne o f the G O Spe ls : ,

“
Unto you it i s given to know t h e myst ery Of t h e K i ngdom of
G o d ; but u n to men th a t a r e w i th ou t all t hese thin g s are do ne i n ,

parables th at seeing they may see and not pe rceive and hea ri ng
, ,

they may hear and not understand And the disciples came .

a nd s a id unto him Why spe akest Tho u the truth in parables

‘

He a nswered and said un to them Bec au se it is given unto you to ,

‘

know the mysteri es o f the K ingdo m o f Heaven bu t to th em i t i s ,

no t giv e n
’
.

Paul in the 4 th chapter o f his Epi stle to the Galatians speak

, ,

i ng o f the s i mpl est fact s O f the O ld Testame nt as se rts that they ,

a re a n alleg or y I n the 3d chapt er of the second letter to the

.

Corinthians he declares himsel f a minister o f th e N e w Testa ment

, ,

N o t O f the letter but o f th e spirit ; for the

“
appointed by G o d ; ,
”
letter killeth O ri g en and St Gr egory held that the Go s p el s
. .

were no t to be taken in their l i teral se n se ; and Atha nasiu s ad

monishes us that Should we understand sa cr e d w rit a cco rdin g to
“

the letter we Should fal l into the most enormous bl asphem ies
,
.

“
Eusebius said Those who preside ove r the H o ly Scri p ture s
, ,

philosop hize over them and ex pound t heir l ite ra l sense by al le

,

The source s o f ou r knowledge Of the K abalistic doct rines are ,

the books o f J e z i rah and Soha r the former drawn up in the se cond ,

cen tu ry and the latter a little later ; bu t co ntaining mate rial s

,

much old er th an themselv es In th e i r mos t charac teri stic ele .

ments th e y go back to the time o f the exile In them a s in the

, .
,

tea c h i ngs o f Zor o aster ev erythi ng th at e x ists emanated fro m a

,

source o f i n fini t e L I G H T Be f ore every thing e x i sted T H E A N

.
,

C IE N T O F D A Y S the K I N G O F L I G H T ; a title Often g iven to the

‘

Creator in the Z end Avesta and the code o f the S a bce ans W i th
’

-
.

the idea so expressed i s con ne c ted the pantheism o f India TH E .

K I N G O F L I G H T T H E AN C IEN T i s A LL T H A T I S He is no t only
, , .

the real c au se o f all Existences he is Infinite [A I N SO P H ] He i s .

H I M SE LF : ther e i s n o th i ng i n Him that We ca n call Th ou .

In the Indian doc trine no t only i s the Su p rem e Be in g th e r eal ,

c ause o f all bu t he i s the o nly r eal Existence : all the rest i s ill u
,

sion . In the Kab alah as in th e Persian a nd Gno stic doctr i ne s

, ,
” “
He i s the Supreme Being unkno wn to all the Unk no wn Fa ther , .

The w o rl d i s his revelation and su b si sts o nly in Him H i s attri

.
, .
 268 M ORA L S AND O
D G MA .

W e do further no t follow th e K a b a la h in its four Wo r lds O f

Sp i‘
i i t s s,i lu th B r i a h I e,
z i r a h and A si a h or O f e mana ti o n c r e a
, , , ,

t i on f or ma ti o n and f a br i ca ti o n one in ferior to and o ne e merging

, , ,

~
f rOm t he other the superior always enveloping the in fer ior ; its
,

d octrine that in all that exists there 1 s noth i ng purely material ;

‘

, ,

t h a t all comes from God and I n all He proceeds by i rradiation ; ,

tha t everythi ng subsists by the Divine ray th a t penetrates crea

;

tio ri ; and all i s united by the Spirit O f God which i s the li fe o f ,

'

li f e ; so that all i s God ; the Exi stences th at inhab i t the four

w orlds i nf erior to each other in propo rtion to thei r distance from
,

t h e i Q r e a t K ing o f Light : t h e contest between the good and evil

An g é s and P rinc i ples to endure until the Eternal Himsel f comes
,

to e n d it and r e establi sh the primitive harmony ; the four distinct

-

par ts O f the Soh l o f Man ; and the migrations o f impure souls

.
,

until they are su fficiently purified to share with the Spi rits o f
Light the contemplation o f the Supreme Being whose Splendor
fi ll s the Universe .

The WORD was al so f ou nd in the Phoenicia n Creed As i n all .

those O f Asia , a WORD of God written in starry characters by the

-
, ,

planetary Divin ities and communicated by the Demi Gods as a ,

-
,

profound mystery to the hi gher classes o f the h u man race to be

, ,

communicated by them to mankind created the world The faith ,

o f t hePh oenicians was an emanation from that ancient worship O f

the Stars w h1 ch I n the creed O f Zoro aster alone 1 5 connected w ith

, ,

a fa ith in one God : Light and F i re a re the mo st i mp o r ta nt agents

,
'

in the Phoeni cian fai th There i s a race o f childr en o f the Light . , .

Th ey adored the Heaven with its Lights deeming it the Supreme ,

God .

E verything emanates from a S ingle Principle a n d a Primitive ,

Love which i s the Moving Power O f All and governs all Light
, .
,

by its unio n wi t h Spirit whereo f it is but the vehicle or sy n b ol , ,

is the Li fe O f everything and penetrates everything It should , .

there fore be respected and honor ed everywhere ; for everywher e

it governs and controls
The Chaldaic and Jerusalem Parap hrasts endeavored to re nde r
,

phrase D R Y -
t h e E B A ,
A H O V A H
[-
fi p 1 3 1 the Word o f G od a
x
,

personalty wherever they met with it he phrase And G o d “

.
, ,

”
created man i s in the Jerusalem Targum And the Word o f “
, , ,

”
I HU H c reated man .

SO in x x viii Gen 20 2 1 where Ja cob says : I f Go d [ awnfig nan;

, . . .
,
 KN I G H T OF T H E EA ST AND W E ST . 269

IE IH AL H I M ] W I ll . b e w i th me
be my AL H I M then shall IHU H

tan133 5 7 mm mm
- U I U L L and h s tone
6 ; H I H E H I A LH I M
] t i s -

shall be God s H ouse m: n n I H I E B I T H A L H I M ]

’
fi fi .

O nk e lo s paraphrases it I f the word of I H U H will be my help “

.
,
”
. then the word o f I H U H shall be my God
S
.

[ D t hu man
“
O in
,
iii Gen 8 for The
. Voice of the. Lord ,God ’ ‘

” “
I H U H A L H I M ] we have The Voice of the Word o f I H U H
, ,
.

In ix Wisdom 1 O God o f my Fathers an d Lo rd of Mer cy !

.
, ,
“

”
who has made al l things with th y word isv l é yov G ov . .

And i n xvii i Wi sdom 1 5 Thine Almigh ty Word [Aoyog] l eap

.
, ,
”
ed down from Heaven .

Philo speaks o f the Wor d as being the same with G o d SO i n .

several places he cal ls it fisfimgog Q si og Aé yog the Second D i ”

,
.

“
vinity si xrbv r iiv the Image O f Go d : the Divine Wor d that
” “
made all things : the fiu a gxog substitute o f God ; a nd the li ke , ,
.

Thus when John commenced to preach had been for ages

, ,

agitated by the Priests and Philosophers Of the East and West

,
'
1 ,

the great questions concerning the eter ni ty o r creation o f matter .

i mmediate o r intermediate creation o f the Universe by the Su .

preme God ; the origin obj ect and final extinction O f evil ; the , ,

’
relations between th e i nt e lle c tu al and material worlds and b e ,
"
tween Go d and m an ; and the creation fall redemption and .
, , .

restorati on to hi s firs t es tate o f man

“

, .

, The Jewi sh doctrine d i ft e r i ng in thi s from all the other O ri ental ,

creeds and even fro m the A loh ayi sti c legend with which the book
,

o f Genesis commences attributed the creation to the immediate , ,

action of the Su p reme Being The T h eo sop hi st s o f the other .

Eastern Peoples interposed more than one intermediary between

God and the world TO place b e tween them but a single Being .
,

to s u ppose for the production O f th e world but a single inter _

medi a r y w a s in their eyes to lower the Sup reme M a j esty The

,
.
, , .

interval be tween God who is perfe ct P urity and matter w hich i s , , ,

base and foul was too great for t h em to clear i t at a si ngle step
,
'

Even in the O ccident neither Pla to nor Philo cou ld thus i m ,

poverish the Intellectual World .

T hus Ce r i nth u s o f Ephesus with most o f the Gnostics Phil o

, , . ,

th e K ab a lah the Zend Avesta the Puranas and all the O r l e nt

a , , , .
,

dee med the di stance and antipathy between the Supreme Being '

and the material world too great to attribute to the f or m er the f ,

.
'

c reation o f the latter Below and emanating from or created .

, ,
270 MORA LS A ND D G M A O .

by, the Ancient o f Days the Central Light th e B eginning or , , ,

First Pri nciple [ Apxiy] o ne tw o or more Princ iples E x i sten ce s

, ,
'
, , ,

o r Int ellectual B ei ngs w e re i m ag i ne d to some o ne or mo re o f ,

who m [ w i thout any i mm ediate creative act on the part o f the

‘
Great Immovable Silent De i ty ] the immed ia te creat ion O f the
, ,

mate ri a l and m ental univer se w a s du e .

,
We have alr eady spok en of m any o f the spec u lat ion s o n thi s
p o in t . T o som e th e world w ,
a s c reat ed by the LOGO S o r WORD ,
,

first mani festa tio n O f o r emanatio n f rom the Deity To other s

, , .
,

the beginni ng of crea t io n w as by the emanatio n o f a ray o f

L I G H T creating the p r inc ip le o f Ligh t and Life The Pr i mitive
, .

THO U G H T crea ting th e i n ferio r Dei t ie s a suc c e ssion o f I N TELLI

, ,

G E N CES the I ynge s of Zo ro a s te r his A ms h aspan ds Lee ds an d

'

, , , ,

Fer ou er s the I deas o f Pl ato th e A i o ns o f th e Gnos tic s the

, , ,

Ang els o f the Jew s, the N ou s the D emi ou rg os the DIV I N E REA , ,

SON th e P aw er s o r F or cea o f Ph ilo and th e A lo ha yim Force s or

, , ,

Su per i or God s o f th e anci en t legend with which Genesis begins ,

to th e se an d o ther i nterme di aries th e creat io n w a s d u ring No re .

st raint s were la i d o n the Fancy a nd the Ima g in at ion The v er ies t .

Abstraction s became E x istences and R eali ties Th e at tribut e s of .

G od pe rso ni fie d bec ame P ow er s Spirits Int elli gence s

, , , ,
.

God w a s theLigh t of Ligh t D ivi ne Fir e the A bs tra ct I n telle c , ,

t u ali ty the R oo t or G er m o f th e Uni vers e S i mon M agu s f Oirnd e r

,
.
,

o f t h e Gno stic faith and many of t h e e a rly Juda i zin g Christian s

, ,

adm itte d that th e m an i fe stati o ns o f the Supreme Bei ng a s ,

FA T H E R or J E H OVA H SO N or C H RI ST and HOLY S P I R I T; w er e only

'
'

, , ,

so ma ny di ffe r ent m o des ot Ex i stenc e o r Fo r c es [ Summi t s ] 3 5 t h e

‘

same God T 0 o the rs they were as were the m u ltitud e o f Sub

.
,

or dinate Intelligences real and di stin ct bei ngs , .

The O rie n tal i ma gi nat ion revell e d in the creation o f these In

’

f er io r I nt e llige nc e s Po w er s o f Good and Evil and A ngels

, We , .

have spoken o f those im agined by the Persia ns and the K abalists .

I n th e Talmud every star every co untry every town and al most

, , , ,

ev ery tongu e has a Prince O f Heaven a s its Protector J EH U EL i s ‘

the guardian O f fire and MI C H A E L of water S even spirits assi st

,
.

each ; those o f fire being S er aph i el G a br i el N i tr i el Ta mma el , , , ,

Tch i ms c h i e l H a dar ni el a nd S a r ni e l The se seven are represen

, ,
ted .

by the squa re column s o f th i s De g ree while the columns J A C H I N

‘

and BO A Z r epresen t the an gel s o f fir e and water Bu t th e col .

um u s are not rep r e s entat iv es of the se alone .

2 72 M ORAL S A N D DOG M A .

and permanent
Th at was Plat o s distinctio n b etween the Being
.
’

alw ays t h e sa me [ 6 611] and the perpetual flow o f things i nce s

'
w
1

sa n t ly c hanging th e Genesi s
“

.
,

The belief in dualism i n so me shape was universal Those

“
.
, .

w ho held that everything emanated from God aspired to G o d and , ,

r e entered into God belie ved t hat amo ng those emanations were
-
, ,

two adit er se Principles O f Ligh t and Darkness Goo d and Evil ,

.

, .

Thi s pr evailed in Central Asia and in Syria ; while in Egypt it

ass u m ed the form Of Greek speculation In the f ormer a second .
,

Inte llectual Principl e was admitted active in its Empi re o f Da rk ,

ness , a udacious against the Empire o f Light So the Persian s and .

Sabe a ns understood it In Egypt this seco nd P r i nc i p le w a s Mat

'

r
.
,

t e r as the word w a s used by th e Platonic Sch o ol with its sad at

*

, ,

tribut es V acuity D arknes s, and Death In their theory matter

, , .
,

could be ani mate d o nly by the low communication o f a principle '

o f divine li f e It resists th e t i nflu ence s that would spiritualize it

. .

Th a t r e s i st ing Power i s Satan the r ebellious Matter Matte r that

.

- , ,
f

doe s n ot partake o i God "

. . .

fTO many th e re were tw o Principles ; the Unknow n Father o r

' "

-
,

Supr eme and Et ernal God l iving in the centre o f the Light ,
“

h app y i n the p e r f ect p u r i ty o f H is being ; the other eternal Mat

- '

ter that inert shapel ess darksome mass which the y considered a s
, , , ,

the so urce O f all evils the mother and dwelling place o f Satan
'
-
.
,

TO Ph ilo and the Platonists t h e r e w a s a Soul of the world cre

.

, ,

a ting v i si ble thi hg s and active in them as agent o f the Sup reme , ,

Intelligence ; realizing therein the ideas communicated to Him by -

that Intelligence and which sometimes e x c e l l H i s co nc ep ti o n s bu t

, .
~

which He executes without comprehending them .

The Apocalypse or R evelations by whomever w r i tte nfibelongs ,

to the O rient and to extreme antiquit y It reproduces what i s far .

Older than itsel f It paints with the strongest colors that the O ri.
,

ent al genius ever employed , the closing scenes o f the great strug
gle O f Light and Truth and Good against Darkness E rror and
, , , , ,
'

Evil ; personified in that between the N ew R eligion on o ne side ,

a n d Pagani sm and Judaism on the other It is a particu lar ap p li .

c ation o f the ancient myth O f O rmuzd and his Genii against Ah ri

ma n a ri d his Devs ; and it celebrate s the final triumph o f i Tru th

a gai n st the combined powers o f m en and demons ; The ideas and
‘

i magery are borrowed from every qu arter ; a n d allusions are found

i n fir m the d o c tr i n e s o f a ll l continually remi n d ed
 KN I G H T or TH E EA ST AND W E ST . 27 3

o f th e Z end Avesta the J ewish Codes Philo and th e Gno sis

-
, , , .

The Seven Spirits surrounding the Throne of th e Ete rnal at the ‘

Opening o f the Grand D rama and acting so important a part , .

throu ghout everywhere the first instruments o f the Divine Will

,
“

a nd Vengeance are the Seven A m sh a sp a nds o f Parsism ; as the

,
”

Twenty four Ancients offering to the Supreme Being th e first

-
,

supplications and the first homage remind u s of the Mysterious

‘

Chie fs o f J udai sm foreshadow the Eons O f Gnostici sm and re , ,

produce the twenty four Good Spirits created by O rmuzd and i n -

c losed i n a n egg .

The Christ O f the Apocalypse Fi rst bo rn o f Creation and Of the

’ ’
H -
,

R esurrection i s invested with the characteristics O f the O rmuzd

,
‘

a n d So si o sch O f the Zend Avesta the Ai n so p h o f th e K abalah -

,

and the Carp ist e s [ Ka gmé mg] O f the Gnostics The idea th at the
‘ ’ ‘

t r ue I n i t i a te s and Faith ful become K ings and Priests i s at once

‘
,

Persian Jewi sh Ch istian and Gno stic And the definit ion Of
, ,
r
,
'

the Supreme Being that He i s at once Alpha and O mega the b e , ,

g inning and the end H e that was and i s and is to come —

, , ,

i e Time ill i mitable i s Zoroaster s definition o f Z e ro u aine Ak

’
-
. .
, ,

b ere me .

The depths o f Satan which no man can measure ; hi s triumph

fo r a time by fraud an d violence ; hi s being chained by an angel ;
hi s reprobation and hi s precipitation into a sea O f m etal ; his
names o f the Serpent and the Dragon ; the whole conflict o f the
Good Spirits or celestial armies again st the bad ; are so many
ideas and designations found alike in the Zend Avesta the K a ‘

-
,

b alah and the Gnosis, .

We even find in the A poc alypse that singular Pe r sI an idea -

,

w h ich regards some of the lower an 1 mals as so many D evS o r ve

h i eles O f Devs .

'

The guardianship O f the earth by a good angel th e renewing o f ,

th e earth and heavens and th e final triumph O f pure and holy ,

men are the same victory o f Good over Evil for which the whole
, ,

O r ient looked .

The gold and white raiments Of the twenty four Elde r s are as
”

- '

, ,

i n the Persian faith the sign s o f a lofty perfection a nd divi ne ,

'

p urity .

Thus the H u ma n mI nd lab ored and struggled and tortured itsel f

f o r ages to explain to itsel f what it felt without confessing it t o
, , ,

b e i nexplicable A v a st c rowd o f i ndi sti nct a b stractions hovering

.
,
 M

27 4 MORA L S A N D D G MAO .

i n th e i m agina tion , train o f w ords embodying no ta ng ibl e mean

a

i ng an i nex tricable labyrinth of subtleties was the result

, , .

Bu t o ne g rand idea ever emerged and stood p rominent and u n

ch angeable over the weltering chaos o f con fusion God i s great .
,

and good and wi se Evil and pain and sorrow are temp or ary
, .
,

and fo r wi se and b e ne fice nt purposes They mu st be consi ste nt .

with God s goodness purity and infinite perfection ; and there

’

, ,

mu s t be a mode o f explai ning them i f we co uld but find it out ; ,

a s in all ways we will endea vor to do

,
Ultimately Goo d will pre .
,

vail and Evil be overthrown God alone can do this a h d He w ill

,
.
,

do it ; by an Emanatio n from Him sel f as su ming the Human fo rm ,

.

and redeeming the world .

Behold the obj ect , the end , the resul t o f the great specul atio ns ,

and logomachies o f anti q uity ; the ultimate annihilatio n o f evil ,

and restoration o f Man to his first estate by a R edeemer a Ma , ,
d

sayah a Christos the incarnate Word R eason Or Power o f Deit y

, , , , .

Thi s R edeemer i s the Word o r Logos the O rmuzd o f Zoro aste r, ,

the Ai n so p h o f the K ab alah the N ous o f Platonism and Ph ilo n

,

i sm ; He that Wa s i n the Beginning with God and was G od and , ,

by Whom everything was made That He was looked for by all .

th e People o f the East is abundantly shown by th e Gospel o f J ohn

a nd the Letters o f Paul ; wherein scarcely anything see med nece 5 6

s ary to be said in proo f that su ch a R edeemer was to come ; bu t c

all the energies o f the writers are devoted to showin g that Jes u s

w as that Chri sto s whom all the nations were expecti ng : t h e

“
Word the Ma sayah the Anointed or Consecrated O ne
”
, , .

In thi s Degree the great contest between good and evil in anti ci ,
a

p a t i o n o f the appearance and advent o f the Word or R edeemer i s

symbolized ; and the mysteri ous esoteric teachings of the Esse ne s

and the Cabalists O f the practices o f the former we gain but
.

gl impses in th e ancient writers ; bu t we know that as their doc

“

tr i nes were taught by John the Bapti st they greatly re sembl ed ,

those o f gre ater p u rity and more nearly perfect tau ght by Jesus ; ,

and that not only Palestine was full o f John s disciples so that the ’
,

Prie sts and Pharisees did no t dare to deny John s inspiration ; but ’

h i s do ctrine h ad ex tended to As ia Minor and h ad made converts ,

in lu x urious Ephesus as it also had in Alexandria in Egypt ; and

,

that they readily embraced t h e Christian faith o f which they h ad ,

be f o r e not even he a rd .

The se o ld co ntr ove r sie s h av e di ed a w ay and th e old faiths hav e ,

 XV III .

KN I G H T ROSE CROIX .

[ Princ e R ose Croi x ]

. .

EA C H of us makes such applications to hi s own faith and cre ed

of the sy m
,

bols and ceremonies of thi s Degree as seems to him ,

p roper . With these special interpretations we have here nothing

to do Like the legend of the M aster K hu ru m 1 n which some
.
,

see figured the condemnation and su ff erings o f Chri st others ,

those o f the un fortunate Grand Master o f the Templars ; others

th ose o f th e first Charles K ing o f England ; and others still the
,

annual descent o f the Sun at the winter Solstice to the reg ions o f
darkness the basi s o f many an ancient legend so the ceremonie s
,

o f this D egr ee rec e ive di fferent explanations ; each interpreting

s

them for himsel f and being o ff ended at the interpretation o f no

,

o ther
.

In no other way could Masonry posses s its character o f Unive r

,

sa li ty ; that characte r which has ever been peculiar to it from its

origin ; and which enables tw o K ings worshippers o f di ff eren t

,

Deities to sit together as Masters while the wall s o f the first tem
, ,

ple arose and the men o f Gebal bowing down to the Phoenician
,

Gods to work by the side o f the Hebrews to whom those Gods

,

were abomination ; and to si t with them in the same Lodge a s

brethren .

27 6
 K N I G H T RO SE CROI X . 277

You h ave already learned that these ceremonies have one gen
eral signi ficance to ev ery one o f every fai th who believe s in G od
, , , ,

and the soul s immortality ’

.

The primitive men met in no Temple s made with human hand s .

God said Stephen the first Martyr d welleth not in Temple s

,
”
, ,
“

”
made with hands In the open air under the overarching my s
’

.
,

te ri o u s sky in the great World T e mp le t h e y uttere d thei r vow s

'

-
, ,

and thanksgivings and adored the G o d o f Light ; o f that Ligh t,

that w a s i to them the type o f Good as darkness was the type o f ,

Evil.

A 11 anti q uity solved the enigma o f the existence of Evil by ,

supposing the exi stence o f a Principle o f Evil o f Dem ons falle n , ,

Angels an Ahriman a Typhon a S iva a Lo k or a Sa tan th at

'

-
, , , , , , ,

first falling themselves and plunged in misery a nd da rk ne ss

'

"
, ,

tempted m an to his fall and brought sin into the world All be , .

li eve d i n a f uture l i fe to b e attained by purification and trials ; i n ,

a state or successiv e state s o f reward and puni shment ; a nd in a .

Medi ato r ror R edeemer by whom the Evil Principle was to be

i

i
“ ‘
,

overcome a nd the Supreme Deity r econciled to H i s cre atures

, .

The belie f was general that He was to be born o f a Virgin and

»
, ,

su ff er a pain ful death The Ind i ans called h im Ch r i sh na ; the .

Chinese Kio u n ts e the Persians Sosi o sch ; the Chaldeans Dhou ¥

,
-
, ,

vana 1 ; the Egyptians H ar O eri Plato Love ; and the Sca ndi na ,
-
,

v i an s Balder
, .

Ch ri sh na the Hindoo R edeemer was cradl ed and educate d

, ,

among Shepherds A Tyrant at the time of hi s birth ordere d

.
, ,

all the male children to be slain H e perform ed miracles say hi s .

,

legends even rai sing the dead He washed the feet o f the Bra h
,
'

mins and w a s meek and lowly o f spi rit He was born o f a Vir
,
. .

gin ; descended to Hell rose again ascended to Heaven charged , , ,

h i s disciples to teach hi s doctrines and gave them the gi ft o f m i r

'

acles .

The first M asonic Legislator whose memory i s preserved to us

by history was Buddha w h o about a thousand years before the
, , ,

Christian era re formed the religion o f Manous H e called to the

,
.

Priesthood all m e n without distinctio n o f caste who felt t hem

r
'

, ,

selves inspired by G od to instruct men T h o se wh o so associated

.
.
'

t hemselves form ed a Soci e ty o f Prophets under the name o f Sat ?

ma nea n s They recognized the exi stence o f a S ingle uncreat ed

.

G od in w h o se bosom e verything grows i s developed a rld tr an

,
/z s: ,
’
278 M ORA L S AND b OG M A .

forme d worshi p o f thi s God repo se d upon the obedience of

. The
all the being s He crea ted Hi s f ea sts were t h ose o f the Solsti ces
. .

The doctrines o f Buddha pervaded India Chin a and J ap an The , , .

Pri ests o f B ra hma p rofe ssing a dark and b loody cre ed brut al i zed
, ,

by S u perstition u n ited togeth e r aga i nst Bu ddhism and w i th th e

, ,

a i d o f Despoti sm exte rminated its follo wers Bu t thei r bloo d

’

.
,

fer tili sed the new doctrine whic h prod uc ed a ne w Soc iety u nde r ,

the n ame o f Gymnoso ph ists ; and a large n umbe r fleei ng to ,

Ir elan d pla nted th eir doctri nes th ere and ther e e rect ed the rou nd
, ,

towers some O f which s till stand solid and u nshake n as at first

, , ,

v i s ib le mo nu men ts o f the remotest ages .

The Ph oenician Cos mo gony like all other s i n Asia was the , ,

Wo rd o f G o d written i n astral characte rs by the planetary Divi n

, ,

ities and communicated by th e Demi god s a sa pro found mys te ry

,
-
, ,

to the brighter intelligences o f H u manity to be propagated by ,

th em am o ng me n Their doctrines resemble d the Ancie nt S abe

.

ism and being the fait h o f Hir am the King a nd hi s names ak e th e

,

Art i st are o f in terest to all Maso ns With them the Fi r st P r i n

,
.
,

c ip le w a s ha lf material hal f S
'

piritual a dark ai r a nima ted a nd

, , ,

impregna ted by the sp irit ; and a diso rdere d c hao s cove r ed with ,

thi ck darkness Fro m thi s cam e the WORD a nd thenc e cr eatio n

.
,

and gene rati on , and the nc e a r ace o f me n chil dren of l ight w h o , ,

ado r ed He aven and i t s Sta rs a s the S u preme B ei ng ; and who se

di ff erent gods were but incarnations of the Sun the Moo n the , ,

S tars and th e Ethe r Ch rys or was th e g reat igneous power o f

,
.

Nat u re a nd B aal and M a laka r th repres ent atio ns o f the S u n and

,

Moo n,the l atter w ord in Hebrew meaning Qu een , ,

.

Man h ad fallen but no t by the tempti ng o f the se rp ent For

, .
,

wi th the P hoenic ians the serpent w as deeme d to par take o f the

,

Divi ne N a ture and w as sac re d as he was in Egypt He was

, , _
<
,

d eeme d to be i mmortal unl ess s la i n by viol ence beco ming young

, ,

again in his old age by entering into and consuming himsel f

, .

Hence the S erpent I n a circ le holdi ng hi s t ail in hi s mou th was , ,

an e mbl em o f ete rnity Wit h the he ad of a hawk he was o f a

.

Divi ne N at u re and a symbol o f the sun H ence one Se ct E o f t he

Gnostic s took himfor th ei r good ge nius and henc e the br aze n ser
.
,

p e n t rea red by Moses i n the Dese rt on which the I srael i tes l ook e d ,

a nd lived .

Befor e th e c h aos th at p re cede d the birth o f Heave n and

“
,

E arth said t Chinese Lao T seu a si ngl e B e i ng exi sted im

,
h e -
‘
,
28 0 MOR A L S AND D G O MA .

w as Li fe and that Li fe the Light o f men

,
which long shone i n
dar k n ess an d t h e d ar k ne s s co mprehen d e d it no t ; the Infinite
,
.

R eason th at is th e Soul o f N ature immor t al o f which the Word

-
, ,

o f this Degree reminds us ; and to believe wherein and revere it is ,

t h e pe c u li ar duty o f every Ma son .

“ ”
I n the beginning
.

.
says the ex tra ct from some older work , ,

with which John co m mences his Gospel was the Word and the
.
, ,

Wo rd was near to God and the Word wa s God All things were , .

made by Him and Without Him was not anything made that was , .

made I n H i m was Li fe and the li fe was the Light o f man ; and

.
,

the light shi n e th in darkness and t h e darkness did not contain it ,

.

It i s a n o ld tradition that this passage was fr om an older work

'

And Ph i lo sto rgi u s and N i c ep h o ru s state that when the Emperor ,

-

Julian undertook to rebuild the Temple a stone was taken up , ,

that covered the m o u th o f a deep square cav e into which one of r

-
,

t h e la bor ers being let : down by a rope foun d in the centre o f

, ,

the floo r a cubical pillar on which lay a roll or book wrapped in , ,

a fine linen cloth in which in capital letters was the foregoing , , ,

p a ssage .

However this may h ave been it i s plain that John s Gospel is a

’
-
,

p ol emic against the Gnostics ; and stating at the outset the current ,

doctrine i n regard to the creation by the W ord he then addresse s

’

-
,

hi msel f to Show and urge that this Word was J e sus Christ .

A nd t h e fi rs t sentence fully rendered into our l anguage w o u ld

s
, ,

r ead thus : W
“
h en the process o f emanation of creation or e vo lu ,

t iQ n o f exi stences in feri or to the Supreme God b egan the Word

,
-
, ,

c ame into e x i stence and was : and thi s word was fl w ® y] ,

€o

n ear t o G o d ; i e t he immediate or first emanati o n from God ; and

. .

i t was G o d H imsel f developed or mani feste d in th at e p a r t i cu la r ,

mode and in a ction And by that Word eve rything that is was
, .
,

An
” -
c reated d thus Tertu llian says that God ma de the Worl d out
'

O f no th i ng b y mea ns of His Word Wi sdom or Power

.

, ,
, . .

To Ph i lo th e J e w a s to the G nostics the Supreme Being w a s

f

w ,
. x ,
.

the P mi ti ve L ight o r A r che type nf Ligh t fi é o m c e whence th e

i
'
‘

r - '
’

fays e ma nate th a t i l u mina t e Souls He i s the S o u l of the World

.
‘
.
,

a nd as such acts e verywhere

r
He hj mse lf fill s and b ound s his .

whole exi stence an d his forces fill and penetrate everything Hi s ,

.
r

fI mage is the WORD [ LOG O S ] a f o r m mo re brilliant t han fir e w hich

; . ,

is not
. dwells in God ; within His
Int e lligenc e that th e Supreme Being f r ames fo r Himsel f th e
 K N I G HT ROSE CROI X . 28 1

T ypes o f Ide a s o f all that i s to assume re ality i n the U ni v erse .

Th e WORD i s the Vehicle by which G o d acts on the Universe ; the

“ '

World o f Ideas by means whereo f G od has created vi sible things

‘

the more A ncient Go d as compared with the Ma terial Wo rld

, ,

Chie f and Genera l R epres entati ve of all Intelligences ; the Ar ch

'

angel type and representative of all spirits even those o f Mortal s ;

, ,

the type of M an ; the primitive man himsel f These ideas are .

borrowed fro m Pl ato And th i s WORD i s not only the Creator [ by

.
“

H i m w as eve ryth i ng ma de th a t w as b u t act s i n th e place

Of G o d ; and through h i m act all the P owers and Attribute s O f
G Od And also as first representative of the human r ace he i s
.
, ,

“
the protector o f Men and their Shep herd the Be n or ,

Son of Man .

The actual conditio n of Man i s not h i s primitive conditio n th at ,

‘

i n which he was the image of the Word Hi s unruly passi ons ’

= ‘

have caused h imto fall fro mhi s original lofty est ate But he m ay .

r ise again by following the teachi ngs o f Heavenly Wisdom an d

, ,

th e Angels whom God commi ssi ons to aid him in escaping fro m
the entanglements o f the bod y; a nd by fighting bravely again st
Evil the exi stence o f which G od has allowed 5 01e to f urni sh h im
,

with the means 0 1 exercising hi s f ree will .

The Supreme Being o f the Egyptians was A mi m a secret and ‘

conc e ale d G o d the Unknown Father o f the Gnost i cs th e So ur ce

'

, ,

O f Divine Li fe and o f all force th e Ple nitude o f all comprehend

, , ,

i ng all things in Himsel f the original Light He cr e a tes nothing

, .

bu t everything e man a tes from H i m: and all other Gods are but
'

hi s mani festati ons Fro mH im by the utterance of a Word e mai

.
, ,

the Divine Mother o f all thi ngs the Primitive

"

nate d N e i th , ,

T H O U G H T the FOR C E that puts everything 1 n movement the

, ,

SP I R I T everywhere e x tended th e D ei ty of Li gh t and M oth er of ,

th e Si m .

O f thi s Supreme B eing Osi ris was the image Source , , of all
Good in the moral and phy sical world and consta nt foe o f ,
‘

Typhon the Genius o f Evil the Satan of Gnosticism bru te m a t

'
'

, , ,

ter deemed to be always at feud with the spirit that flow ed f rom
,

th e Deity ; and over whom Har O eri the R edeemer Son o f I sis
“

-
, ,

and O siris is finally to prevail

,
.

In the Zend Avesta o f the Persians th e Supre me Being i s

-

Ti me w i th ou t li mi t Z ERU A N E A K H EREN E N o o ri g i n co u l d be
— '

.
,

a s signe d to H i m ; fo r H e w a s e nve l op ed i n Hi s o w n G lory and .

282 MORALS AND DOGMA.

H i s N atu r e At tributes w ere so inacce s sible to hum an I ntelli

and

n th a t H was b u t the obj ect o f a silent vener ation Th eco ni

g e ce , e .

me nce ment o f C rea ti on was by ema nation from Him The fir st .

emana tio n was the Pri mitive Li ght and from thi s L ig ht e m , erge d
O r mu z d the Ki ng of Li gh t w ho by the WORD cre ate d the Wor ld
, , , ,

i n its purity is its Pres erver and J udge a Holy and Sacre d Be
, ,

ing Intelligence and K nowledge H imsel f Time without limi t

, , ,

and wielding al l the powers of the Supreme Being

fi
i j .

I n t hi s Persian faith as taugh t many centuries b e fore o u r e ra

, ,

an d emb odied m th e Z end -Avest a t here w a s in man a pur e Pri ti

,

cilile proceeding fro m the Su p reme Being produced by th e Wiil

, ,

a n d W ord o f O rmuz d To that w as united an impure pr in

. cipl e ,

e n
'

p ro ce d ing from a foreign influence that o f Ahr i man the D i,

a go , ,

ed by Ahr i m an th e first m an and

or
pri nci p le o f Ev i l T empt.
,

wom an h ad fallen ; and fo r twelve thousand yea rs ther e w as to be

men will be h all e nj oyi ng an unal terable,

with Sosio sch I n singi ng the praises o f the Su

T hese doctr ines with so me modificatiOns were adop ted bythe

, ,

Kabalists and a fte rwa rd by the Gnost ic s .

Apo lloni u s of Tyana says : We shall r e nder the mo st ap

“ '

ate w or shi t o the De ity when t ha t God

p ,

First who i s O ne and separate f réim all and aft

, , ,

ni ze th e other s we ,

no fire dedicate to
,
284 M ORA L S A N D D G MA O .

most, an alt r e ation b etween be com mg vi sibl e and becom ing in

y i si ble . In all there i s properly speaki n g but the one essence
, , ,

which alone act s and su ffers by be c oming all things to all ; the ,

Eternal G odi w h o m men wrong when they deprive Him o f what

'

,
‘

properly can be attributed to Hi m only and transfer it to o th e r ,

names and persons .

The N ewPlatoni sts substituted the idea o f the Absolute for ,

t h e S upreme Essence itsel f as the first simplest principle ante

—
, ,

rior to all exi stence ; o f which nothing determinate can be predi

ca te d ; to which no consciousness no sel f contemplation can be
-
, ,

ascribed ; inasmuch as to do so would immediately imply a qual ,

ity a distinctio n o f s u bj ect and obj ect This Supreme Entity can
, _
.

be k nown only by an intellectual intuition o f the Spirit trans ,

s ce nding itsel f and emancipating itsel f from its own limits

,
.

This mere logical tendency by mea ns o f which men thought to ,

a rive at the concep tion o f such an absolute the v ; was u ni t ed

r
,
a

wi th a certain my ti c i sm w hi ch by a transcendent state of feel

.
, .
,

ing communicated as it were , to t hi s abstraction what the mind

, , .

would receive as a reality s Th e ab sg rp ti o n o f the Spirit into that .

su p e r e xi st e n c e ( t O eh é xsl m t i ]; mi n i ng ) so a t o be e ntirely ,
s
; ,

i de ii t i fie d with it o r such a r evela t i on o f the latter to the spirit

,

raised above itsel f was regarded at h e highest e n d which t he

,

spi ritual li fe could re ach .

The N ew Platon i sts idea o f God was that of O ne Simple O rigi

’

nal Esse nc e exalted abov e a ll plurality and all beco ming ; ; the
,

only true Being ; u nch angeable eternal [ Ei g 66V svi u p W V t O ,

manknowa s Ka i 11 6 vov s ou t O xa r a Ovrwg di v]

'

{ ital ,
~
t ovr ov

from wh o m all Existe nce in its several gradations has emanated

the world o f Gods as nearest akin to Himsel f being first a nd,at
, , ,

the h ead of all In these G ods that perfe ction which in the
.
, ,

Essen t e was inclosed and unevolv e d is expanded and ,

know ab l e T hey serve to exhibit I n di ff erent forms the

.

image o f that Supreme Essence to which no sou l can rise except , ,

by the loftiest fl i ght o f co ntem p lat 1 o n ; a nd after it has rid itsel f .

from all that pertains to se ns e from all mani f oldness They are —
.
.

the m ediators between man ( amazed and stu p e ne d DY; mani f ol d

ness ) a nd the Supreme Un ity .

Phi lo says : He who d i sbeliev esthe miraculous si mply as th e

“
,

miraculous nei ther knows God nor has he ever s%g h t after H i m ;
, ,
‘

fo r otherwise he wo u l d have u nderstood by l ooking at th at trul y ,

 KN G H I T RO SE CRO I X .

e t a nd awe i nspiring sight th e mi racle o f the U niVe r se ; that

gr a
-
-
,
"

t hese miracles ( in God s providential g uidance of H i s p e’O p le ) are

’ ‘

but child s p lay for gth e D ivi ne Po w er But the t ru ly mir ach lé h s
f
t
.
'

has become de sp i se d th ro u gh familiarity The universal o n the

‘

.
,

con t rary although in itsel f insignificant yet th rou gh o u r love o f

, ,
‘

,
”
novelty tran sports us with amaz ement
, .

In opposition to th e a nth rop op ath i sm o f the Jewi sh Scriptures

s ,

the A le x andri an J e w s e ndeavo re d to puri fy the idea o f G o d fr om

’

all admi x ture o f th e zHu ma n By the e x clu sion o f every hu man .

passion it was sublimated to a so mething devoid o f all attributes ;

,
"

and wholly transcendent al ; and the mere Being [ an ] the Go od ,

»
,

i n and by itsel f the Absolute o f Platonism w a s substituted f o r

,
“

,
-

the p e rso nal Dei ty [ mm] o f the O ld Test ament By soarin g u p

'

n i
.
.

ward beyon d all created existence the mind disengaging itsel f

, , ,

from the Sensible attai n5 to the intellectual intu ition of th i s Ab

, ,

solut e Being ; o f whom however it can pre dicate nothin g but , ,

existence and sets aside all other determinations as not answerin g

,

to the e x alted nature o f the Supreme Essence

: .

Thus Philo makes a di st i nct i o n between those who are in the i

proper sense So ns o f: God having by means of contemplatio n ,

raised themselves to th e zhigh e st Being o r attained to a knowledge ,

o f Him in H i 5 i m me di ate se lf m ani f e statio n; a nd those who know

,
= « -

God only in his mediate re velation throu gh hi s operation such as —

He declares Himsel f I n creatio n i n the revelation still veiled in —

the letter Of Scripture— those in short who attach themselves , ,

simply to the Logos and consider this to be the Supreme God ,

wh o ar e thje sons o f the Logo s rather than o f the True Being

,
.
, ,

God s ay5 Pyth ago r a 5 1 5 neither the Obj ect o f sens e no r

,
. .

, ,

subj ect to p a s sion , b u t invisible only intelligible and supre m el y

-
, ,

intellige nt I n Hi s b o dy He i s like the li g h t and in Hi s soul He re

.
,

s embles t ruth : He i s th e u nive r sal spi r i t that pervades and dif '

fu se th itsel f over all nat u r e All beings receive their li fe from

‘

Him There 1 5 but one only God who 1 5 not as some are apt to
.
, ,

imagi ne ; seated above the world beyond the orb o f the Universe ; ,

bu t being H imself all in all He sees all the beings that fill Hi s ,

immen sity ; the only Principle the Ligh t o f Heaven the Fathe r , ,

o f all He pr odu ces ever ythi ng ; He orders and di sposes every

.

”
thing ; He is the R E A SON the L I FE and the M OT I ON o f al l being , ,
.

“
I am th e L I G H T o f the worl d ; he that followeth Me shall not
1 h h Ic m: I FE So sa id
28 6 M ORA LS AND D GMA O .

the Fou nde r o f the Chr i sti an Re ligi on as H i s w or ds ar e rep orte d ,

by John the Apos tle .

G o d sa y th e sacred writi ngs o f th e J ews a pp e ar ed to Mose s i n

, ,

a ELA M E OF FI R E in the mid st o f a b u sh w h ich was not cons u me d

, , . .

He desc e nded upon M ou nt Sinai as the smok e o f a fu r na ce ; He ,

went before the children o f I sra el hy day i n a pillar o f clou d , , ,

“
a nd by n ight in a pi llar o f fir e to g ive t hem li gh t
, Call yo u o n , .

the n ame of yo u r said Eli j ah the P r op het to t he Priest s

.

“
o f Ba al and I will ca ll u p o n t he name o f ADON A I
,
and the G od ,

”
th at answeret h by fif e le t h im be God
According to the K abalah as accordi ng to the d oc tr i ne s o f
.
,

Zoroaster everything that e xi s ts h a s emana ted f r o m a sou r ce o f

,

infini te ligh t B efore all things e x i st ed th e P r i mi tive B ei ng TH E

.
, ,

AN C IE N T O F DA Ys th e An ci e nt K i ng of L igh t ; a title the m ore

, ,

rem ark able be cause it i s frequently g ive n to the Creator i n the

,

Z e n d A ve sta a nd in the Code o f the S abea n s an d occu rs in th e

~
, ,

Jewi sh Scriptures .

The world was Hi s Rev el ation G od r eveal e d ; and su bs isted ,

on ly i n Him Hi s a ttri butes were there reprodu ced w i th variou s

.

modi fic ati ons a nd in d i ff erent degr ees ; so that the U nive r se w as

Hi s Ho ly Splendor H is Mantle He was to be ado red in s ilence ;
,
~
. ,

an d perfection consi sted i n a near e r a pproach to Him .

Be fo re the creation o f w o rld s the PR I M I T I V E L I G H T filled all ,

-

sp ac e so that there was no vo id When the Supr eme Bei ng e x

, . .

i sti ng in thi s Light re solved to display Hi s perfe ctions o r mani

, ,

fest them i n worlds He withdrew w i th i n H im self formed ar oun d

'

, ,

Him a void space and shot forth H is first emanati o n a ra y o f

, ,

light ; the cause and principle o f everythi ng that exi sts uniti ng ,

both the generative and concept ive power which pene trates every ,
~

thing and wi thout which nothi ng could subsist fo r an instant

, .

Man fell s educed by the Evil Spirits most re mote from t he

,
.

Great King o f L ight ; those o f the fourth world o f spiri ts A siah , ,

who se chief w as Bel ial The y wage i nc ess ant wa r a gain st th e .

pu re I n telligences o f the other worlds w h o like the A m sha sp and s , , ,

I z eds and Fe ro u e r s o f the Pers ians a re the tute lary g uardia ns o f

,

man In the beginning al l was u n i so n and h a rmo ny ; f u ll o f the

.
, _

sa me divine light a n d perfect purity Th e Seven King s of Evil .

fell and the Universe was troubled Then the Crea tor t ook f ro m
, .

th e Seve n K i ngs th e principles o f Good a nd o f Li g ht a nd divided ,

th em amo ng th e four worlds o f Spirit s gi vin g to th e fir s t thre e ,

288 MORA L S A N D D G M A. O

Humanity and a h ereafter ] and Charity [ r elieving the wants

, ,
-
.

and tolerant o f the errors and faults o f others ] To be t ru st fu l .

'

to be h opeful to be indulge nt ; these in an age o f selfishn e ss of i ll

, , ,

opinion of hu man n ature , o f harsh and bitte r j u dgme nt a re the -

,
-

most important Masonic Virtues and the t rue su p po r tS o f every ,

.
‘

Masonic Temple And they are the old pillar s of th e Temp le

. .
‘

u nder di ff erent names For he only i s w is e Who j udges others . .

charitably ; he only i s strong who i s hopeful ; a nd f the re i s ho

‘
.
.

beauty like a firm f aith i n God o u r fellows and oursel f , .

The second apartment clothed i n mourning the co lu mns o f , ,

the Temple shattered and prostrate and the brethren bowed down ,

i n th e deep est dej ection represents the world under the tyran ny of
.

th e Principle o f Evil ; where virtue is persecuted and vic e reward

.

e d ; whe re the righteous starve f o r b r e a d a n d the w i cke d live

‘
~
.
,
,

sumptuously and dress in purple a n d fine line n ; wh ere insolent

ignorance rules and learning and genius serve ; where Ki ng and

,

Priest trample on liberty and the rights o f consc i ence ; where free
dom hides in c ave s a nd mountains and sycopha ncy and servi li ty
'

'

fawn and thrive ; where the cry o f the wido w a nd the orphan
starving for want o f food and s h ivering wi th cold rises ev e r to , ,
'

Heaven from a million miserable hovel s ; where men w i lli ng to

, ,
'

labor and starving they and their children and the w i ve s p f their
, ,

bosoms beg p la i nt ive ly fo r work when the pampered capitalist

, ,
.

stops his mills ; where the law punishes her who star ving steal s a , ,

loaf and lets the seducer go free ; where th e s u c c e ss o f a party

, ,

j ustifies murder and violence and rapine go u np u ni sh e d y and

,

where he w ho w i th many years cheating and grinding the f aces of ’

the poor g ro w s r i Ch receives o ffice a nd honor in l i fe and after

r
,
.

death brave funeral and a splendid m ausole u m — this world -, -

,

where since i ts m ak i ng war has never ceased nor m a n p au sed i n

, , ,
’

t h e sad task o f torturing and murdering his brot he r ; a n d o f which '

a mbition avarice envy hatred lust and the rest o f Ah ri m an s

’

, , , , ,

a nd Typhon s army make a P a ndemonium : this wo r ld sunk in

’

si n re eking wi th basene ss clamorous with sorrow and misery I f ‘

.
, ,

a ny see in it also a typ eo f t h e s o r ro w o f the Cra ft f o r the death

-

o f Hiram the grie f of the J e w s a t the fall of Jerusalem the miser y

, ,

o f the Templars at the ruin o f their order and the death o f De

‘

Molay o r the w orld s agony and pangs o f woe at the de a th o f the

,
’ '

R edeemer it i s th e right of each to do so

,
'

The third apa rtmen t r epresents the co n se q u e nc e s o f si n a nd -

‘
.
'
 KN I G H T RO SE C ROIX . 289

v ice and the hell made of the hu man h eart by i ts fiery p a ssi ons
,
. . .

I f any see in it a l s o a t ype o f th e Hade s o f the Greek s the ,

Gehenna o f the He b rew s t h e Tar ta rus o f the R omans o r the Hell

, ,

o f the Chri stians o r o nly o f the ag onies o f remorse and th e to r

‘

tures o f an upbraiding conscienc e i t i s th e right o f e ac lr to do so , .

The fou r th a partmen t represe nts the Universe f r e e d lfrom th e , t .

in solent dominion and tyranny o f the Pri nciple o f Evil and b ri l ,

liant with the true Lig a t t n a t flows from the Su p re m e gD e i ty ;

when sin and w rong and pain and sorro w remorse and mise ry
, ,

shall be no m or e forever ; when the great plans o f Infinite Eternal

Wisdom shall be ful ly developed ; and all G d s creatures seeing a
’
.
,

that all apparent evi l and individual su ffering and w rong were
‘

but the drops that went to swell the great river o f infinit e good
ness shall kno w that vast as i s the power o f Deity H is goodnes s
, ,

and be ne fice nce are infinite as H is power I f any see in it a typ e .

o f th e peculiar mysteries of any faith or c r e e d o r an allusion to

'

.
,

any past occurrences i t i s thei r right to do so Let each apply its

, .

symbols as he pleases To all of us the y typi fy the universal rule

.

o M a so
f . n r
y
— o f its
, thr e e chief vir tues Fai t h Ho pe and Cha r ity ; , ,

o f brotherly love and universal benevolence We la bor here to .

no other end
, These symbol s need no o ther interpretation
. . .

-
The obli ga ti o ns to f our Ancient Brethren o f the Rose i n w e re to
fulfill al l the duties o f friend ship cheerfulness charity peace li b , , , ,

e rali ty ;temper anc e a n d c h a s t i ty : and scrupu lously to a void i m

,
.

p urity haug ,h tiness hatr ed,

anger a nd every , other kind of
, vice ,

Th ey t oo k thei r philosoph y from the old Th e olo gy o f the Egyp

tians as Moses a nd Sol omon had do ne a nd borrowed its hi e ro
, , g

l
g yp h i cs and the c i p h e r s o f the H e b r er
w s s T hei r principal ru les
w ere to exerci se th e pro fe ssion o f medicine c h a r i t a b ly a nd w i th
,

out f e e to a dvan ce the cause of virtue en la rge the sciences and

, , ,
,

i ndu c e m e n to live a s in the primitiv e times o f the wo rld

'
, .

When thi s Degree had its origin it i s not important to inqui re ; ,

no r with what di ff erent rites it has been practised i n di ff erent

count r ies and at various times It is o f very high antiquity Its . .

cere monies di ffer with the degrees o f latitude and longitude and ,

it receives variant interpretations I f we were to examine all the .

di ff er ent ceremonial s th e i r e mblem s and their formulas we should

, l , ,

see th at all that belongs to the primitive and es se ntial eleme nts
o f th e o rde r i s r esp ec te d i n ev ery sanctuary All alike practi se
,
.

vi r tu e t h a t i t may p r o d u c e f ru i t
,
All l ab o r li ke u s for th e 9 55
.
, ,
290 M ORA L S
'

A N D DO G M A .

ti rp a ti o n of Vi ce , the develo p men t o f the

th e p u ri fica ti on of m an ,

a r t s and scie nce s and the rel ief o f humanity , .

N o ne admit an adept to their lofty philosophica l kno wledge and ,

mysterious sciences until he has been purified at th e altar of the

,

symbo lic Degr ees O f what importance are di ff erences o f opini o n

.

a s to the age and genealo gy o f the Degree o r vari a nce in the p rac ,

tic e ceremo nial and li tu rgy o r the s ha d e o f color o f the ba nne r

, , ’
.

under which each tribe o f I srael marched i f all revere t h e Holy ,

Arch o f the sym bolic Degrees first a nd unalterable source o f Fre e ,

M a sonry ; i f all revere ou r conse rvative principles and are with u s ,

i n the great purpo ses o f o u r organization ?

I f anywhere brethren o f a particular rel i giou s be l ie f h av e been
, ,

e x cluded from thi s Degree it merely shows how gravely the p u r ,

p o se s and plan o f Masonry m a y be misunderstood For wheneve r .

th e door o f any Degree i s closed ag ainst him w ho be lieves in o ne

G o d and the soul s immortality o n accou nt o f the other tenets o f
’

h i s faith that Degree i s Mas onry no longer

.

, N o Ma son has the .

r i ght to interpret the symbol s o f thi s Degree fo r ano ther o r to re ,

f u se him its mysteries i f he will no t take them with the e x pl ana

,
,

t i o n and c o mment ary superadded

. .

Li sten my brother to ou r expl a nation o f the symbol s o f the

, ,

Degree a nd then give them such further interpretation as you

,

th i nk fit .

The Cr oa r has been a sacred symbol from the earlie st Antiqu ity .
~

I t i s found upon all the enduring mon u ments o f the wo rld in

'

Egypt in Assyria i n H i ndo st an in Persia and o n the Buddhi s t

“

, , , ,

to wers of Ireland Buddha was sa i d to hav e died upon it The

.
- .

D ruid s cut an oak into its shape and h eld i t sac red and built thei r
,
,

t emples in th at form Pointing to the fou r qu arters of the world

.
,

i t w a s the symbol o f universal natu re It w as o n a cruci form tre e .

,

tha t Ch r i sh na was said to have exp i re d pierced with a rrows It , .

w as revered in Mexico .

But its peculiar m eaning in thi s Degree i s that given to i t by ,

the Ancient Egyptians Th o th or P h th a i s represented on the o ld

;

e st monuments carry ing in his h and the Cr u x A ns a ta, o r Ank h ,

[ a T a u c r o s s with a ri ng,
or circle over it ] He i s so seen o n the .
-

double tablet o f Sh u fu a nd N oh Shu fu b ui lders o f the g reat est o f ,

the Pyramid s at W ady Meghara i n the p eni nsula o f Sinai It w a s

“

.
.
,

th e hie ro glvp h i c fo r life and w i t h a t riangle p refixed m eant L ,

ife
m g To s there fo re it i t e sy bo f Lifr o f that li fe
m m —
’ ’

n .m s h l o
29 2 M ORA L S A N D D G MAO .

Cross x i s the mark of 600 th e mysterio us cycle o f t he l ncar

.
‘

,
«
z

nations .

We constantly see the Tau and the R esh united t hus These
t wo l et t ers in the old Samaritan as found in Arius stand the
“

;
, , ,
, .

first for 4 00 the second for ,

Thi s i s th e Sta ff o f O si ri s
f ‘
~

also and hi s monogram and was adopted by the C hristians as a

, ,
-

Constantius i s this i ns eri p t i on 11 n h o e

“
r
,

s ig no inscription in t h e D u omo l
reads X e t P Chr is ti A omi na S a n cta Tenei
’

,
a .

The Egyptians used as a Sign o f their God Cano bus ,

u
p indi ff erently F h e V a 1 sh na va s o f India have also
.
,

S acred Tau which they a lso mark with Crosses - and wi th

, t h u s p
l r
, ,

triangles thus Q , , The vestments o f the priests o f H or u s were

.

covered with these Crosses alt So was the dres s o f th e l a m

'

l
.

Tl
i
“
' '

Th e d i s t i n c
"
o Tf h 1 be t The Sectarian mar s o f the J ains
k ar e f

tive badge of the Sect of X ac Japonicus It i s th e Sign

o f F0 , identical with the Cross o f Chri st ;
O n the ruin s of Mandore in India , amo ng oth er myst
‘

,
z
'

em ble m s , a r e the mystic triangle and the interlaced t r i a ngl ,

This i s also found on anci e nt coins and medals e xcavated f ro ,

t h e ruins o f O o e i n and other ancient cities of India

j .

Y ou entered here amid gloom and into shadow and are glad l n ,

th e apparel o f sorrow Lament with us the sad conditio no f the

‘

.
, ,

Human race in thi s v ale of tears ! the calamities o f men and the
,
.

agonies o f nations ! the darkness o f the bewildered soul oppressed ,

by doubt and apprehension !

There i s no human soul that i s not sad at times There i s no ,
.
.
.

thought ful soul tha t do e s no b at times despair There i s perhaps

. .

none ,o f all that think at all of anything beyond the needs and i h
t e r e s t s of the body that i s not at times sta rtled and terrified by the
,

aw ful questions which feeling as though it were a guilty thing for ,

doing so it w h ispers to itsel f in i t s inmost depths Some D emon

,
.

seems to torture it with doubt s and to cru sh i t w i th despair ask ,

'
,

i ng whether a fter all it is certa in that its convictions are true

, , ,

and its faith well founded : whether it is inde ed sure that a God o f
Infinite Love a nd Ben e fic e nc e rules the Universe or onl y so e ,
“

great remorseless Fate and iron N ecessity hid in impe net r able ,

g lo o u ,
and to w hi c h i r e n and t h eir su ff
'

ering and sorrows t heir s .

hopes and j oys their ambition s a n d deeds are of no mor e int e rest
, ,

or im portance than t he motes that dance in the sunshin e ; or a

~
 KN IGH T RO SE CRO I X . 3

Being that amu ses H imsel f with the incredible vanity and fol ly ~ ,

the writhings and contortions o f the i nsignificant insects that

compose Humanity and idly imagine that they resemble the O m
,

n i p o te nt What are we the T empter a sk s but puppets in a

.
“
, ,
“

show box O O mnipotent destiny pull our strings gently ! D ance

- ?
, ,

”
us merci fully o ff our mi serable little stage 1
“
I s i t not the Demon whi spers merely the inordinate vanity
, ,
“

of man that causes him now to pretend to himsel f that he i s like

unto God in intellect sympathies and passions a s it was that
, ,

w hich at the beginning made him believe that he was i n hi s bodily

, , ,

shape and organs the very image o f the Deity ? I s not hi s G o d

,

merely hi s own shadow pro j ected in gigantic outlines upon the

,

clouds ? Does he not crea t e for himsel f a God out o f himsel f by ,

merely adding indefinite extension to his o w n faculties po wers , ,

”
and passions ?
“ ”
Who the Voice that will not be always silent whispers has
, ,

ever thoro u ghly sati sfied himsel f w ith hi s own arguments in re

spect to his own nature Who ever demonstrated to himsel f with
?
,

a conclusive ness that elevated t he bel ief to certainty that he was ,

an immortal spi rit dw e lli ng o nly temporarily in the house and

,

envelope o f the body and to live on forever after that shall have
,

decayed ? Who ever has demonstrated or ever can demonstrat e

that the intellect of M an di ff ers from that o f the w 1 se r animals
otherwise than in degree Who has ever done more than to utter
?
.

nonsense and incoherencie s in regard to the di ff erence between

th e instincts o f the dog and the reason o f M a n ? The horse the ,

dog ; the elephant are as conscious o f their identity as we are

, .

They think dream remember argue with themselves devi se

, , , , ,

plan a n d r eas on What i s the intellect and intelligence of the man

, .

but the i ntellect of the animal in a higher degree or larger quan

tity In th e al explanation o f a single thought o f a dog all
r e
,

metaphysic s will be condensed .

And wit h still more terrible significance the Voice asks in what , ,

respect the masses of men the vast swarms o f the human race , ,

have proven themselves either wiser or better than the animal s i n

whose eyes a higher intelligence shines than in th e i r dull u ni nte l ,

lectual orbs ; in what respect they have proven themselves worthy

o f or suited for an immortal li fe Would that be a prize o f any .

value to the vast ma j ority ? Do they show here upon earth any , .

c apacity to improve any fitness for a state o f existence in which

,
294 M ORAL S A ND D GMA O .

they cou ld not crou ch to power like h ound s dreading the lash o r ,
.
,

tyrann i ze over de fenceless weakness ; in which they could not hat e ,

and persecu t e and torture and exterminate ; in which they c ould

, ,

not trade and specu late and over reach and entrap the unwary
, ,
-
,

a n d cheat t he c o n fid i ng and gamble a nd thrive and sni ff with sel f ,

righteousness at the short comings of others an d thank God t hat

-
,

they were not like other men ? What to immense number s o f ,

m en would be t h e val u e o f a Heaven where they could not l ie a nd

,

l ibel a nd ply base avocations for profitable returns ?

,

Sadly we look around us a nd read the gloomy and dreary rec

,

o rd s o f the old dead and rotten ages More than eighteen centuries .

have stag gered away into the spectral realm of the Past s ince ,

Chri st teachi ng the R eligion o f Love was crucified that it might

, , ,

be come a Re ligion o f Hate ; and His Doctrines are not yet ev en

nominally accepted as true by a fourth o f mankind Since Hi s .

death what incalculable swarm s o f hu man bein gs have lived and

,

di ed i n total unbelief of all that we deem ess ential to Salvation ! “

What multitudinous myriads o f soul s since the darkness o f idol a ,

trous superstition settled do w n thick an d im penetrable upon the , ,

earth have flocked up toward the eternal Thr o ne o f God to

, ,

rec e ive H is j udgmen t ?

Th e R eli gion of Love proved to be for sev en teen l o ng cen ,

f uries as much the R eligion of Hate and infinitely more t h e Re

, ,

ligio n of Persecution th an M a h o m e t a n i sm its unconquerable ri val

, , .

Heresies g rew up befo e the Apostl es died ; and God hated the
r

N ic o lai ta n s w hile John a t Patmos p roclaimed His coming wr ath

, . , .

S ects w rangled and each as it gained the power persecut ed

, , ,

.th e other unti l the soil o f the whole Christian world was watered
,

w it h the blood and f at tened on the flesh and whitened with the
, ,

bones of martyrs and human ingen ui ty was taxed to its utmost

, ,

to invent new modes by which tortures and agonies could be p ro

longed and m ade more exquisite .

”
w hat right whi spers the V o ice does this savage m erci
, , ,

less persecuting animal to which the su ff erings and writhings o f

, ,

o thers o f its wretched kin d fur nish the most p leasurable sensa

t ions and the ma ss o f which care only to eat sleep be clothed and
, , , ,

wal low i n sensual plea sures and the best o f which wrangle hate
, , ,

envy and with few excepti o ns regard t h eir ow n interests alone

, , , ,

with what right does it endeavor to delude it el f into the convi e s

tion that it i s n o t an animal as the wol f the hyena and the t ige r
.
, ,
296 M ORA L S A N D D G MA O .

world 1 5 only Bel Moloch Zeus or at best O siris M ithras o r

, , , ,
.
,

Adona i under another na m e worshipped with the old Pagan cere

, ,

monies and ritualistic formulas I t i s t h e Statue o f O lympian Jove .

,

worshipped a s the Fa tl1 e r i n the Christian Church that wa s a ,

-

Pagan Te mple it i s the Statue of Venus become the Virgin Mary , .

For the most part men do not i n their hearts believe that God i s
,

either j ust or merci ful They fear and shrink from Hi s lightnings
.

and dread His wrath For the most part they only th i n k they
.
,

believe that there i s another li fe a j udgment and a punishment , ,

for sin Y et they will none the less persecute as I n fidels and A th e
.

i st s those who do no t believe what they themselves imagine they

.

believe and which yet they do n o t believe because it i s i n c omp re

, ,

h e n sible to them in their ign orance and want of intellect To the .

vast maj ority o f mankind God i s but the reflected image in i nfi , ,

nite space o f the ear thly Tyrant on his Throne only more power
, ,

ful more inscrutable and more implacable To cu rse Humanity

, , .
,

the Despot need only be what the popular mind has i n every age , , ,

imagi ned God .

In the great cities the lower strata o f the populace are equally
,

without faith and without hope The others have for the most .
,

part a m ere blind faith im posed by education and circumstances

,
’

, ,

and not as productive o f moral excellence or even c o rn m o n honesty

”
as Mohammedanism You r pr oper ty w i ll be s af e h er e said the
.
“
,

Moslem ; Th er e ar e n o Ch r i s ti ans h e r e
“
The philosophical .

and scientific world bec o mes daily more and more unbelie ving .

Faith and R eason are not opposites in equilibrium ; but a ntago ,

n i st i c and hostile to each other ; the result being the darkness and

despair o f sceptici sm avowed or hal f veiled as rationalism

, ,
-
.

O ver more than three fourths o f the habitable globe humanity -

‘

still kneel s like the camel s to take upon itsel f the b urthens to be
, ,

tamely borne for its tyra nts I f a R epublic occasionally rises like a .

Star it hastens with all speed to set in blood The kings need not
, .

make war upon it to crush i t out of their way It i s only n ec e s

, .

sary to let it alone and it soon lays violent hands upon itsel f And
, .

wh e n a people long enslaved shake off its fetters it may well be ,

i ncr e dulously asked

,

Sh a ll t h e bra gg ar t sh o u t
Fo r s o m e b li nd g li m p se o f Fr e e dom , li nk i tsel f,
Th r o u gh m adne ss, h a t ed by th e w i se, t o law,
Sy st e m a nd Emp i r e ?
 KN I G H T RO S E CRO I X . 29 7

Everywhere in the world labor i s in some shape th e sl ave o f , ,

capital ; gene rally a sl ave to be fed only so long as he c a n w o rk ;

,

or rather on ly so long as hi s work i s profitable to the owner o f

, ,

the human chattel There are famines in Ireland strikes and .

,

starvation in England pauperi sm and tenement dens in N ew ,

-

Y ork misery squalor ignorance destitution the brutality o f vice

, , , , ,

and the insensibility to shame o f despairing beggary in all the , ,

human cesspools and sewers everywhere Here a e w g w o man

s i n i .
,

fami shes and freezes ; there mothers murder their children that , ,

those spar ed may live upon the bread purchased w ith the burial
allowances o f the dead starveling ; and at the next do o r you ng ‘

girl s prostitute themselves for food .

Moreover the Voice says thi s besotted race i s not sati sfied with
, ,

seeing its multitudes swept away by the gr eat epidemic s whose

ca hse s are unknown and o f the j ustice or wi sdom o f which the ,

human mind cannot conceive It mu st al so be ever at war There . .

has not been a moment since men divided into Tribes when all ,

the world was at peace Always men have been engaged in mur .

dering each other somewhere Always the armies have lived by‘

the toil of the husbandman and war has exhausted th e resources , ,

wasted the energies and ended the prosperity of N ations N ow i t

,
.

loads unborn posterity with cru shing d e bt mortgages all estates , ,

and brings upon States the shame and infamy o f di shonest re

p u di a t i o n .

At times the bale ful fires o f war light up hal f a Continent at

,
“

once ; as when all the Thrones unite to compel a people to receive

'

again a b ated and detestable dynasty or States deny States the ,

r ight to dissolve an irksome union and create for themselves a

separate government Then again the flames flicker and die away .
,

and the fire smoulders in its ashes to break out again after a , ,

time with renewed and a more concentrated fury At times the

,
.
,

storm revolving howl s over smal l areas only ; at times its lights
, ,

are seen like the old beacon fir e s on the hill s belting the whole
,
-
,

gl o be N 0 sea bu t h e a r s the roar of cannon ; no river but runs

.
,
‘

red with blood ; no plain but shakes trampled by the hoofs o f , ,

charging squadrons ; no field but i s fertilized by the blood o f the ,

dead ; and everywhere man slays the vulture gorges and the wol f , ,

howls in the ear o f the dying soldier N o city i s not tortured .

by shot and shell ; and no people fail to enact the horrid blas
p h e my o f thanking a God o f Love for victories and carna g e Te .
29 8 MORA L S A ND D OG MA .

De u m s are still sung for the E ve o f St Bartholomew a nd the .

S icilian Vespers Man s ingenuity i s racked and all his inventive

.
’

powers are ta sked to fabricate the in fernal enginery o f de st ru c

,

tion by which h uman bodies may be th e more expeditiously and

,

e ff ectually crushed shattered torn and mangled ; and yet hypo

, , ,

critical Hu manity drunk with blood and drenched with gore

, ,

shrieks to Heaven at a single murder perpetrated to grati fy a re ,

venge not more unchristian or to satis fy a cupidity not mo re ,

ignoble than those which are the promptings o f the Devil in the
,

souls o f N ations .

When we have fondly dreamed o f Utopia and the M illenni u m ,

when we have begun almost to believe that man i s n ot after all a , ,

tiger hal f tamed and that the smell o f blood will n o t wake the sav
,

age within him we are o f a sudden star tled from the delusive
,

dream to find the thin mask o f ci vi lization rent in twain and

,

thrown contemptuously away We lie down to sleep l ike the peas .

,

an t o n the lava slopes o f Vesuvius

-
The mounta in has been so .

long inert that we bel ieve its fires extingui shed R ound u s hang
, .

th e clustering grapes and the green leaves o f the olive tremble in

,

the soft ni ght air over us Above us shine the peace ful patient
-
.
‘

stars The crash o f a new eruption wake s us the roar o f the sub
.
‘

terranean thunders the stabs o f the volcanic l ightni ng into the

,

shr oud e d bosom o f the sky ; and we see aghast the tortured Ti tan , ,

hurling up its fires among the pale stars its great tree o f smoke ,

and cloud ,the red to rrents pouring down its sides The roar and .

the shriekings o f Civil War are all around us : the land i s a pande
mo ni u m : man i s again a Savage The great armies roll along their .

hideous waves and l eave behind them smoking and depopulated

,

deserts The pillager i s i n every house plucking even the morsel

.
,

o f bread from the lip s o f the starving child Gray hairs are .

dabbled in blood and innocent girlhood sh rieks in vain to Lust for

,

mercy Laws Courts Constitutions Christianity Mercy Pity

.
, , , , , ,

di sappear God seems to have abdicated and Moloch to reig n in

.
,

Hi s stead ; whil e Press and Pulpit alike exult at universal murder ,

and urge the extermina tion o f the Conquered by t he sword and ,

th e fl amin g torch ; and to p lunder and murder ent i tles the human
beasts of prey to the thanks o f Chri stian S enate s .

Commercial greed deadens the nerves o f sympathy o f N ations ,

and make s them dea f to the demands of honor the impul ses o f ,

generosity the appeal s o f those who su ffer und er in j ustice El se

,
.

where the universal p ursuit o f wealth dethrones God and pays

,
300 M ORA L S AND D GMA O .

the ancient seas destroyed by myr i ads to make room for o t her
,

species the contorted shapes in which they are found as fo ssil s

,

testi fying to thei r agonies ; the coral insects the animal s and .
,

birds and vermin slain by man have as much right as he to clamor ,

at the inj ustice o f the di spensations o f G od and to demand an ,

immortality o f li fe in a new universe as compensation for their ,

pains and su ff erings and untimely death in this world .

Thi s i s not a picture painted by the i magination Many a .

thought ful mind has so doubted and despaired How many o f u s .

ca n say that our own faith i s so well grounded and complete that

we never hear those pain ful whi sperings w ithin the soul Thrice
?

blessed are they who never doubt who rumi nate in patient con ,

t e nt me n t like the kine or doze under the opiate o f a blind faith ;

,

on whose soul s n ever rests that Aw ful Shadow which i s the ab

’

sence o f the Divine Light .

.
To explain to themselves t he exi stence o f Evil and Su ff ering ,

the Ancient Persians imagined that there were two Principles or

Deities i n the Universe the one o f Good and the other o f Evil
, ,

constantly in conflict with each other in struggle for the mastery ,

and alterna tely overcoming and overcome O ver both for the .
,

S A G E S was the O ne Supreme ; and for th em Light was in the end

,

to prevail over Darkness the Good over the Evil and even Ab ri
, ,

man and hi s Demons to part with their wicked and vicious natures
and share the universal Salvation It did not occur to them that .

the exi stence of the Evil Principle by the consent o f the O m n ip o ,

t e nt Su p r e m e presented the same di fficulty and left the exi stence

'

, ,

of Evil as unexplained as before The human mind i s always .

content i f it can remove a di fficulty a step further o ff It cannot

,
.

believe that the world res t s on nothing but i s devoutly content ,

when taught that it i s bor ne on the back o f an immense elephant ,

who himsel f stands on the back o f a to rt0 1 se Given the tortoise .

,

Faith i s always sati sfied ; and it has been a great s ource o f happi
ness to multitudes that they could believe in a Devil who could ~

relieve God o f the odium o f being the Au thor o f Sin .

But not to all i s Faith su fficient to overcome thi s great di ffi

“
culty They say with the Suppliant L or d ! I beli ev e
.
,
but lik e ,
-

him they are constrained to add H elp Th ou my R ea ,

“ —

son must for these c o —operate and coincide with Faith or they
, , ,

remain still in the darkness of doubt most miserable o f all con ,

—

di ti o n s of the human mind .

 KN I G H T RO SE c a orx . 30 1

Those only who care for nothing beyond the interests and pur
, ,

suits o f thi s li fe are u nm t e r e st e d 1 n these g reat Pr oblems The

, .

animal s also do no t co n s1 o e r t n e m It is t ne characteristic of an

,
“

, .

immortal Soul that it shou ld seek to sati s fy itsel f of its i mmo r

,

tality and to understand this great enigma the U niverse I f the

, , .

Hottentot and the Papuan are not troubled and tortured by these
doubts and speculations t hey are not for that to be regarded as , , ,

either wi se or fortunate The swine al so are indiff erent to t h e .

, ,
'

great riddles o f the Universe and are happy in being wholly u n ,

aware that it is the vast R evelation and Mani festation in T ime ,

and Space o f a Single Thought o f the Infinite God

, .

Exalt and magni fy Faith as we will and say that it begins ,

where R eason ends i t mu st after all have a foundation either in

, , , ,

R ea son Analogy the Consciousness or human test imony The

, , , .

worshipper o f B rahma al so has implicit Faith in what seems to

us palpably false and absurd H i s faith rests neither in R eason .
,

Analogy or the Consciousness but on the testimony o f hi s Spirit

, ,

ual teachers and o f the Holy Books The Moslem al so beli eves
o
, .
,

o n the positive testimony o f the Prophet ; and the Mormon a l so

can say I beli eve th is be ca u s e i t i s i mposs i ble
,
“
N o faith how
,
.
,

ever absurd o r degrading has ever wanted these foundations , ,

testimony and the books M iracles proven by unimpeachable

,
.
,
‘

testimony have been u sed as a foundation for Faith in every age ; ,

‘

and the modern miracles are be tter authenticat ed a fi hu n dred , .

-

times than the ancient ones

, .

So that a fter all Faith must fl o w ou t from some source withi n

, ,

us when the evidence o f that whic h w e are to believe i s not pre

,
'

sented to our senses or it will i n no case be the assurance o f the

,

truth o f what i s believed .

.
The Consciousness or inhering and innate convict i on or the , ,

instinct divinely implanted o f the verity of things is the highest , , ,

possible evidence i f not th e only r e al proo f o f the verity o f cer

‘

, ,

tain things but only o f truths of a limited class

,
.

What we call the R eason that i s our imperfect human reason , , ,

no t o nly may but assuredly will lead us a w ay from the Truth in

'

, ,

regard to things invi sible and especially those of the Infinite i f ,

we determine to believe nothing b ut that which i t can demonstrate

or n o t to believe that w hich it can by its processes o f log ic prov e
to be contradictory unreasonable or absurd Its tape line cannot
, ,
.
-

measure the arcs of Infinity For example to the Human reason .

, ,
 M ORA L S A N D DO G M A .

an
‘

Justice and an Infinite Mercy o r Love i n the sa me

I nfini te ,

Being are inconsistent and impossible O ne it can demon stra te

, .
, ,

ne cessarily excludes th e other So it can de mons tr a te that as the .

Creation h ad a beginning it necessarily follow s t h at an Eternity ,

h ad elapsed be fore the Deity b ega n t o create during whic h He

‘

was inac tive .

When we gaze o f a moonles s clear night o n the Heavens glit

, ,

tering with stars and know that each fixed star of all the myri ads
,

i s a Sun and each probably possessing its retinue of worlds all

, ,

p e opl e d with living beings we sensibly feel our own un i mportance ,

in the scale o f Creation and at once reflect that much o f what h as ,

in di ff erent ages been religious faith could never have been b e ,

li e ve d i f the nature size and distance o f those Suns and o f ou r

, , , ,

o w n Sun Moon and Planets had been known to the Ancients a s

, , ,

they are to us .

To them all the lights o f the firm a me nt were creat ed only to

,
.

give light to the earth as its lamps or candles hung above it The , ,
.

earth w a s suppo sed to be the only inhabited portion o f the Uni

‘

verse The world and the Universe were synonymous terms O f

. .

the immense size and di stance o f the heavenly bodie s men had ,

no c onception The Sages had in Chaldaea Egypt India China

.
, , , , ,

and in Persia and there fore the sages always had an esoter i c
, ,

creed t aught only in th e myste ries and unknown to the vulgar

,
.

N o S age in either country or in Greece or R ome believed th e

, , ,

popular creed To them the Gods and the Idols o f the Gods were
.

symbol s and symbol s of great and mysterious truths

,
.

The Vulgar imagined the attention of the Gods to be continu

'

ally centred upon the e arth and man The Grecian Divinities i n .

habited O lympus an i nsignificant mountai n of the Earth There

,
.

was the Court o f Zeus to which N eptune came from the Sea and
Pluto and Persephon e fro mthe glooms o f T a rta ru s in the u n
, ,

fathomable dep ths o f the Earth s bosom God ca me down fro m

‘
’
.

Heaven and on S inai dictated laws for the Hebrews t o His servant
Mose s The Stars were the guardians o f mo rtals whose fates and
.

fortunes were to be read in their movements con j unctions and , ,

oppositions The Moon was the Bride and S ister o f the Sun a t
'

.
,

the same di stance above the Earth and l ike the Sun made for , , ,

the service o f mankind alone .

I f with the great telescope of Lord Rosse we examine the vas t

, ,

n ebul ae of Hercules O rion and A n dr o m é da a nd find them r e

, , ,
304 M ORA L S O
A ND D GMA .

ex hi bited by animals that think dream remember argue f rom , , ,

cau se to e ff ect plan devise combine and communicate their

, , , ,

thoughts to each other so as to act rationally in concert i f thei r

, ,
—

love hate and revenge can be conceived o f as results o f the

, , ,

organization o f matter l ike color and perfume the resort to the

, ,

hypothesi s of an immaterial Soul to e xplain phenomena of the

sa me kind only more perfect mani fested by the h u ma n being,is
, ,

supremely absurd That organized matter can think or even feel

.
,

” “
at all is the great insoluble mystery
,
Instinct i s but a word .

without a meaning or el se it means inspiration It i s either the

, .

animal itsel f or God i n the ,

remembers and
‘

re asons ; and inst inct according to the common acceptation o f the

,

term would be the greatest and most wonderful o f mysteries

, ,

no less a thing than the direct immediate and continual prompt , ,

ings o f the Deity for the animal s are not machines or automata
,
—
,

moved by springs and the ape is but a dumb Australian

, .

Must we alw ays remain in thi s darkness o f uncertain ty o f ,

doubt Is there n o mode o f escaping from the labyrinth except

?

by in ean s o f a blind faith which explains nothing and in many , ,

creeds ancient and modern sets R eason at defiance and leads to

‘

, , ,

the belie f either in a G od without a Universe a Universe without ,

a G o d or a Universe w h i ch i s itsel f a God ?

,
i
‘

We read in th e Hebre w Chronicles that Sch lo moh the w ise

K i ng caused to be p laced in f ront o f the entrance to the Temple
'

two huge columns o f bronze one o f which was called YA K A YI N ,

and the other BA H A Z and th ese words are rendered in our ver
sion S e g tr n t h and E a bli s e t The M asonry of the Blue
s t hm n - .

Lodges gives no explanatio no f these symbolic columns ; nor do

the Hebrew Books advise us that they were symbolic I f not so .
~

i ntended as symbols they were subsequently underst ood to be

,

such .

But as we are certain that everything wi th i n the Temple was

symbolic and that the whole structure was intended t o represen t
,

the Universe we may reasonably conclude that the column s o f the

,

p ortico al so had a s ymbolic signification It would be tedious to .

r epe a t all the i nte rp r e ta t i o h s which fancy or dullness has found

for them
The key to their true m e ani ng is not undi scoverable The per .

fe e t and eternal distinction o f the two p ri m i t ive t e r m s o f the cre

ative syllogi sm in orde r t o a ttai n to the de m o n s tr a ti o n of th e ir
‘

,
 KN I G H T ROS E CROI X .

harmony by the analogy Of contraries i s the second grand pri n ,

”
c i p le O f that occult philosophy veiled under the name K a balah
“
,

and indicated by all t he sacred hieroglyphs O f the Ancient Sanc tu

'

aries and O f th e r i te s so lit tle u nderstood by the mass o f th e

, ,

Initiates O f th e A ncient and M od ern Free Masonry

,
-
.

The Sohar declares that everything in the U niverse proceeds by

“
the mystery o f the Balance that i s O f Equilibrium O f the , , .

Sephiroth o r Divine Emanations Wi sdom and Understanding

, , ,

Severity and Benignity o r Justice and M ercy and Victory and , ,

Glory constitute pai rs

,
.

Wi sdom o r the Intellectual Generative Energy and Under

, ,

standing O r the Capa ci ty to be impregn ated by the Active Energy

,

and produce i ntellection or thought are represented symbolically ,

in the K a b alah as male and female 5 0 also are Justice and .

Mercy Strength i s the intellectual Energy or Activity ; Estab

.

li sh m e nt or Stability i s the intellectual Capacity to produce a ,

passivity They are the PO W E R of g e n e r a t io n and the C A PA C I TY

.

o f pr o du c ti on By W I SDO M it i s said God creates and by U N

.
, , ,

DERSTA N D I N G establ ishes These are the two Columns o f th e '

Temple contraries like the Man and Woman like R eason a nd

, ,

Faith O mnipotence and Liberty Infinite Justice and Infinit e

, ,
.

Mercy Absolute Power or Strength to do even what i s most u n

,

j u st and unwise and Absolute Wi sdo m that makes it impossible to

,

do it R ight and Duty They were the columns o f the intellectu al

.

and moral world the monument al hieroglyph O f the antinomy

,

necessary to the grand law O f creation .

There must be for every Force a R esi stance to support it t o ,

every light a shadow for every R oyalty a R ealm to govern fo r

, ,

every a ffirmative a negative .

For the K abalists Light represents the Active Principle and

,
.
,

Darkness or Shadow i s analogou s to the Passive Principle The re . .

"

fore it was that they made of the Sun and Moon emblems o f the
t w o Divine Sexes and the tw o creative forces ; therefore that they ,

a scribed to woman the Temptatio n and the first sin and then th e —
,

first labor th e matern al labor Of the redemption becaus e it i s

,
'

from the bosom of the darkness it sel f that we see the Li g ht bo rfi
‘

aga i n The Void attracts the Full ; and so it i s that the abyss o f
.

p overty and misery

“

the Seeming Evil the seeming

,
empty noth ,

i ngn e ss o f li fe the temporary rebellion o f the creatu res eternally

, ,

attracts th e overflowing ocea n o f being Of riches O f pity and o f , . ,

306 MORA LS A N D DOG MA .

l ove Christ completed the Atonement on the Cross by de scend

“

‘
.

i ng i nto He ll .

Justice and Mercy are contraries I f each be infinite thei r co .

,

ex istence seem s impossible and being equal one cannot eve n

, ,

annihilate the other and reign alone The mysteries O f the Divine
'

N atu re are beyond our finite comprehension ; but so indee d are

the mysteries O f our own finite nature : and it is certain that in
all nature harmony and movem en t are the result of the equilibri u m

o f opposing or contrary forces .

The analogy of contraries gives the solution of the most inter

e sting and most di fficult problem O f modern philosophy the ,
—

definite and perma nent accord o f R eason and Faith O f Author ,

‘

i ty and Liberty O f examination o f Science and Belief of Pe r fec , ,

tion in God and Imperfection in Man I f science or knowl edge

'
.

i s the Su n B e li e f i s the Man ; it i s a reflection o f the day in the

,

night Faith is the veiled I sis th e Supplement of R eason in the

.
, , .

shadows which precede or follow R ea son It emanates from the .

R ea s on but can never con foun d it nor be con founded with it The
,
.

encroachments of R ea son upon Faith or O f Faith on Reason are , ,

eclipses O f the Sun or Moon ; when they occur they m ake useles s ,

both th e Source of Light and its reflection at once , .

Science peri shes by systems that are nothing but beliefs ; and
Faith succumbs to reasoning For the two Columns O f the Tem .

p le to uphold the edifice they must remain , separat ed and b e

parallel to each o ther As soon as it is attempted by violence to

.

b ring them togethe r as Samson did they are overturned and the
, , ,

whole edifice falls upon the head O f the rash blind man or the
revolutionist who m personal or national resen tments have in a d
vance devoted to deat h .

Harmony i s the result o f an alternating preponderance o f

forces Whenever thi s i s wanting I n government government i s
.
,

a failure because it i s either Despotism or Anarchy All theoret

,
.

ical governments however plausible th e theory end in o ne or th e

, ,

Other Gover nmen t s that ar e to endure are no t made in the closet

.

Of Locke or Shaftesbury or in a Congress o r a Convention In a, .

R epublic forces that see m contraries that indeed are contrarie s

, , ,

alone give movement and li fe The Spheres are held in thei r .

orbits and made to revolve harmoniously and unerringly by the ,

concurrence which seems to be the opposition o f two contrary

, ,

fo rce s I f t
. h e centri p et a l for c e sh o ul d o ve r c o me t h e centri f ug al .
308 M ORA L S AND D GMA O .

G od ; and all evil s all mi series all mi sfortunes are but as drops in
, , ,

th e vast current that 1 5 sweeping onward guided by H im to a , ,

great and magnificent result that at the appointed time He will .

, ,

redeem and regenerate the world and the Principle the Power , , ,

an d the existence O f Evil will then cease ; that thi s will be brought

about by such means and instruments as He chooses to employ ;

w he ther by the merits O f a R edeemer that has already appeared ,
'

or t a Mes siah that is yet waited for by an incarnation O f Himsel f , ,

or l) y an inspir ed prophet it does not belong to u s as Masons to

r
,

deéi de Let each j udge and believe for himsel f

. .

In the me an time we labor to hasten the coming o f that day

, .

The morals O f antiquity o f the law o f Moses and o f Chri stianity

, ,

are ours We recognize every teacher o f Morality every R eform

.
,

er as a brother in this great work The Eagle i s to us the Symbol

,
‘

O f Liberty the Compasses o f Equality the Pelican of Humanity

, , ,

and our order o f Fraternity Laboring for these with Faith .

, ,

Hope and Charity a s our armor we will wait with patience f o r

, ,

the final triumph O f Good and the complete mani festation O f the
Word of God .

N 0 one M ason has the right to measure for another within the ,

walls O f a M asonic Temple the degree O f veneration which he ,

shall feel for any R eformer or the Founder o f any Religion We ,

.

teach a belie f in no particular creed ,as we teach unbelief in none .

Whatever higher attributes the Founder O f the Christian Faith

may in our belie f have had or not have had none can den y that
, , ,

H e taught and practised a pure and elevated morality even at the ,

risk and to the ultima te loss o f Hi s l i fe He was not only the

‘

benefactor O f a di sinherited people but a model for mankind De , .

vo te dly He l oved the children O f I srael TO them He came and . ,

to them alone He preached that Gospel which H is disciples after

ward carried among foreigners He would fain have freed the .

chosen People from thei r spiritual b ondage O f ignorance and deg

ra da t i o n A s a lover o f all mankind laying down His li fe for the
.
,

emancipation O f H is Brethren He should be to all to Christian to , , ,

Jew , and to Mahometan a n o bj ect O f gratitude and veneration

,
.

The R oman world felt the pangs O f approaching dissolution .

Paganism its Temples shattered by Socrates and Cicero had

, ,

spoken its last word The G o d Of the Hebrews was unknown be

.

yond the limits of Palestine The O ld religions had failed to give .

h appiness and peace to the world T h e b a bbling and wrangling .

 KN I G H T RO SE CROI X . 309

hi l s phers had con f ounded all men s idea until they doubted f
’

p o o s o ,

everything and had faith in nothing : neither in God nor in h i s

goodness and mercy nor in the virtue Of man mor in themselves
, ,
.
.

M ankind was divided into tw o great classes —the master and the ,

slave ; the power ful and the abj ect the high and the lo w the , ,

tyrants and the mob ; and even the former we e satiated w ith the =

servility O f the latter sunken by lassitude and despair to the low

,

est depths O f degradation .

When 10 a voice ; in th e inconsiderabl e Roman Province O f

, ,
.

” “
J udea proclaims a new Gospel— a new God s llVO r d t o c rushed ’
, ,

su ff ering bleeding humanity Liberty o f Thought Equality o f all

, .
,

men in the eye o f G o d universal Fraternity ! a ne w doctrine a , ,

new religion ; the Old Primitive T ruth uttered Once again !

'

Man i s once more taught to look upward to his G o d N 0 longe r .

to a G o d hid in impenetrable mystery and infinitely remote fro m ,

human sympathy emerging only at interval s from the darkness to

,

smite and crush humanity : but a God good kind b e ne ficent and , , , ,

merci ful : a Father loving the creatures H e has made with a love
, ,

i mme a su r e a b le and exhaus tless ; Who feel s for us and sympa ,

t hi z e s with u s and sends u s pain and want a nd di saster only tha t

,

they may serve to develop i n u s the virtues and e x cellences tha t ‘

be fit us to l ive with H im hereafter .

Jesus O f N azareth th e Son O f the expounder o f th e

,

new Law O f Love He call s to Him th e humble the poor th e

,
.
, ,

Pariahs O f the world The first sentence that He pronounce s .

“
blesses the world and announces the new gospel : Blessed a re
,
”
they that mourn for they shall b e com forted H e pours the Oil -
.

'
O f consolation and peace upon every crushed and bleedi ng hear t .

Every su ff erer i s Hi s proselyte He shares their sorrows and .

,

sympathizes with all their afflictions .

He raises up the sinner and the Sam aritan woman and teache s ,

them to h Op e for forgiveness He pardons the woman taken i n .

adultery He selects his disciples not among the Pharisees o r t h e

.

Philosophers but among the low and humble even O f the fish e r
, ,

men O f Galilee He heal s the sick and feeds the poor He live s
.

”
.

“
a mong the destitute -
and the friendless Suf f er little children .
,
“
He said to come unto me ; for O f such i s the kingdom of Heave n !
,

Blesse d are the humble minded , for theirs i s the kingdom o f -

Heaven ; the meek fo r th ey shall inherit the Earth ; the merci fu l

,
‘
,

for th ey shall Obtain mercy ; th e p u re in heart for they shall see

“

,
3 10 MORA L S A ND DOG M A .

G od ; the pe ace m akers for the y shall be call ed the child ren o f
-
,

God ! First be reconci led to they brother and th e n come and O ffer ,

thy gi ft at the altar Give to him that asket h thee and fro m h im
.
,

that would borrow of thee turn not away ! Love your enemies ;
bles s the m that c urse you ; do good to them that hate you ; and
pray for them which de spitefully use you and persecute you ! All
things whatsoever ye would that men should do to you do ye al so
.

unto them ; for this i s the law and the Prophets ! He that taketh
not his cross a nd followeth after Me is not worthy of Me A
, ,
.

new com ma ndment I give unto you that ye love one another : as ,

I have loved you that ye also love one an o ther : by thi s shall all
,

know that ye are My disciples Greater love hath no man than .

”
this t h at a man lay down hi s li fe for hi s friend
, .

The Gospe l O f Love He sealed with H is li fe The cruelty o f .

the J e wish Priesthood the ignorant ferocity of the mo b and the

, ,

Rornan i ndiff erence to barbarian bloo d nailed Him to the cro ss , ,

a nd He expired uttering blessings upon humanity .

Dyi ng thus He bequ eathed His teachings to man as an ines

,

t i mable inheritance Perverted and corrupted they have served as

.
,

a ba si s for many creed s and be en even made the warrant for i n

,

toler ance and pe rsecution We here teach them in the ir p urity . .

They are our Masonry ; for to them good men O f all creeds can
s u bs cribe .

That God i s good and merci ful and loves and sympathizes with ,

th e creatures He ha s made ; tha t Hi s finger is visible in all th e

move ments O f the moral intellectual and material univ e rse ; that
, ,

we are H is chi ldren the Ob j ects O f His paternal care and regard ;
,

tha t all men are our brothers whose wants we a re to su pply thei r ,
~

errors to pardon thei r opinions to t o lerate their in j uries to fo r

, ,

give ; that man has an immortal soul a free will a right to fre e , ,

do m of thought a nd action ; that all me n are equal in God s sight ;

’

th a t we best serve G od by humility meekness gentle ness kind , , ,

ness and th e o ther virtues which the lowly can practi se as well as
,

the lofty ; thi s i s the new Law the WOR D ” “

for which the ,
“
,

world had waited and pine d so long ; and every true K ni ght o f
the R ose 4 will revere the memory o f H i m who taught it and
4
,

look in dulgently even on those who as sign to Him a chara cter far
above hi s own conceptions or bel ief even to the extent o f de e m ,

ing Him Divine .

Hear Philo the Greek Jew , The contemplative soul nu .

,
 M O RA L S D O G MA.

C O U N C I L O F K A D O SH .
 G RA N D P O NT I FF .

TH E true Mason labors f o r the benefit Of those w h o are to c ome

a fter him and f o r the advancement and improvement O i hi s race
'

.
,

That is a poor ambition which contents itsel f within the limits of

a single li fe All men who deserve to live desire to survive thei r
.
,

funera ls and to live afterward i n the good that th ey have do ne

,

mankind rather than in the fading characters written in men s

,
’

memories Most men desire to leave some work behind them th a t

.

may outlast their own day and brief generation That is an in .

sti nc t i ve impulse given by God and O ften found in th e rudest

, ,

human heart ; the surest proo f o f the soul s immortality,and o f ’

/

the fundamental diff erence between man and the wisest brutes .

To plant the trees that a fter we are dead shall shelter our chil
, , -

dren i s as natural as to love the shade of those our fathers planted

, .

The rudest unlettered husbandman pain fully consci ous O f his own ,

in feriority the poorest widowed mother giving her li fe blood to

, ,
-

those w ho p ay only for the work O f her needle will toil and stint
‘

themselves to educate thei r child that he may take a higher sta

,

tion in the world than they and O f such are the world s greatest
—
’

benefactors .

In his influences that su rvive him man becomes immortal be , ,

fore the general resurrection The Spartan mother who giving

.
, ,

“ ”
her son hi s shield said W I T H I T OR U PON I T ! a fterward shared
, ,

the g overnment o f Lacedaemon with the legi slation O f Lycurgu s ;

for she too made a law that lived a fter her ; and she inspired the
,

Spartan soldiery that a fterward demolished the walls O f Athens ,

and aided Alexander to conquer the O rient The widow who gave .

Marion the fiery arrows to burn her own house that it might no ,

longer shelter the ene mies o f her infant country the house where ,

she had lain upon her husband s bosom and where her children
’
,

had been born legislated more e ff ectually for her State than Locke
,

o r Shaftesbury or than many a Legi slature has done since t hat

, ,

State won its freedom .

I t w a s Of sli g ht im p o rt ance to th e Kings o f Egyp t and th e

312
 14 M ORA L S A ND D G MA O .

lingers in the House o f Commons ; and Be r rye r s sonoro u s tone s ’

will long ring in the Legislativ e Chambers O f France The i n .

fl u e nce s o f Webster and Calhoun conflicting rent asunder the , ,

American States and the doctrine O f each i s the law and the
,

oracle peaking from the Holy O f Holies for hi s own State and all
s

consociated with it : a faith preached and proclaimed by each at

‘

the cannon s mouth and consecrated by rivers o f blood

’
.

It has been well said that when T am e rlane had builded his pyr ,

amid O i fi fty thousand human skulls and wheeled away with his ,

vast armies from the gates o f Damascus to find new conquests , ,

and build other pyramids a little boy was playing in the streets ,

o f Mentz son o f a poor arti san whose apparent importance in the

, ,

scale O f beings was compared with that O f Tamerlane as that o f

, ,

a grain O f sand to the giant bulk of the earth ; but Tamerlane

and all hi s shaggy legi on s that swept over the East like a hurri ,

cane have passed away and become S hadows ; while printing the
, , ,

wonderful invention O f John Faust the boy O f Mentz has exerted , ,

a greater influence on ma n s destinies and overturned more thr ones ’

and dynasties than all the victories of all the blood stained con -

q u e r o r s from N imrod to N apoleon .

Long ages ago the Temple built by Solomon and our Ancient
,
l

B rethren sank into ruin when the Assyrian Armies sacked Jeru ,

salem The Holy City i s a mass O f hovel s cowering under the

.

dominion O f the Crescent ; and the Holy Land i s a desert The .

K ings o f Egypt and Assyria w h o were contemporaries of Solo ,

m on are fo rgotten and thei r histories mere fables The Ancient

, ,
.

O rient is a shatter e d wreck bleaching on the shores O f Time The ,

.

Wol f and the Jackal howl among the ruins o f Thebes and o f g

Tyre and the sculptured images O f the Temples and Palaces O f

,

Babylon and N ineveh are dug from their ruins and carried into
strange lands But the quiet and peace ful O rder o f which the
.
,

Son O f a poor Ph oenician Widow was one o f the Grand Masters ,

w i t h the K i ngS o f Israel and Tyre has conti nued to i ncrease in

’

,
-

stature and influence defying the angry waves o f ti m e and the

,

storms O f persecution Age has n ot weakened its wi de f o u n da .

tions nor shattered its columns nor m arre d the beauty O f its har
'

mo ni o u s proportions Where ru de barbarian s in the time O f 8 0 10

; . .

mon peopled in h osp itable ho wl i ng wildernesses in France and

, ,

B ritain and i h that N ew World not known to Jew or Gentile

,
-
, ,

u ntil the glories O f the O rient had faded that O rder has bu i lded ,
 GRA N D P ON T I FF . 31 5

new Temples and teaches to its millions o f Initiat es those lesson s

,

o f peace good wi ll and tolerat i on o f reliance on God and co nfi

,
-
, ,

dence in man which it learned when Hebrew and G i b lem i te

,

worked side by side on the slopes o f Lebanon and the Servant o f ,

J ehovah and the Ph oenician Worshipper o f B el sat wi th the h u m

ble artisan in Cou ncil at Jeru salem ;
It i s the Dead that govern The Living only Obey And I f
. .

the Soul sees a ft er death what passes on this earth and watches
, , ,

o ver the wel fare o f those it loves then must its g reatest happi
,

ness consist in seeing the current o f its b ene fic e n t influences

widening out from age to age as rivulets widen into rivers and
, ,

aiding to shape the destinies O f individuals families States the , , ,

World ; and its bitterest punishment in seeing its evi l influences,

causing mi schie f and misery and cursing and a fflicting men long
, ,

after the frame it dwelt in has b e come dust and when both name ,

and memory are forgotten .

We know not who among the Dead control o u r destinies The .

u niversal human race i s linked and bound together by those i nfl u

e nce s and sympathies which in the truest sense do make men s

’

fates Humanity i s the unit O f which the man i s but a fraction

.
, .

What other men in the Past have done said thought makes the , , ,

great iron network o f circumstance that environs and control s u s

all We take our faith on trust We think and believe as the O ld
. .

Lords o f Thought command us ; and R eason i s powerless befor e

Authority .

We would make or annul a particular contra c t ; but the

Thoughts O f the dead Judges O f England living when their ashes ,

h ave been cold fo r ce nturies stand between us and that which we

,

would do and utterly forbid it We would settle our estate in a

,
’

particular way ; bu t the prohibition O f the Englis h Parliame nt ,

its uttered Thought when the first or second Edward reigned ,

comes echoing down the lOng avenues O f time and tell s u s we ,

shall not exercise the power of disposition as we wi sh We would .

gain a particular advantage o f another ; and the thought O f the

old R oman lawyer who died before Justinian or that O f R ome s ’ '

great orator Cicero annihilates the act or makes the intention i n

, ,

e ffectual This act Moses fo rbids ; that Al fred We would sell

.
, , .

our land ; but certain marks on a perishable paper tell us that our
father or remote ancestor ordered otherwise ; and the arm O f the
dead emerging from the grave with perempt o r y ge t u re p rohibits
, ,
s
3 16 M ORA LS O
A N D D GM A .

t he alien ati o n About to sin o r er r the thou ght or w ish of ou r

.
,

dea d m ot her told us when we were children by w ords th a t died

, ,

upon the a ir i n the utterance and many a long year were forgot
'

ten fl a shes O u o u r me mory a nd ho lds us ba ck with a power t ha t

, ,

i s resistless .

Thus we Obey the dead ; and thus sh all the living when w e are ,

dead fo r weal or woe Obe y u s The Thoug hts O f the Pa st a re the

, , .

La ws o f the Present and th e Futu r e That which we say and do , ,

i f its e ff ects last no t bey o nd ou r l ives i s unimportant That , .

which shall live when we are dead,as pa rt o f the great body o f

law enacted by th e dead is the only act worth doing the on ly , ,

Thought wort h speaking The desire to do someth i ng tha t s h all .

be ne fit the world when n ei ther praise no r obloq uy will reac h us

,

where we sle ep soundly in the grav e i s the noblest ambition en ,

t e rt a i ne d by man .

It i s the ambition O f a true and gen u in e Mason K now i ng the .

slow p roc esses by which the Deity brings a b out great result s he ’
,

does no t ex pect to rea p as well as sow in a single lifetime It is , .

the in fl exible f ate and noblest dest in y with rare ex cepti ons o f the , ,

g r eat a n d go od to wor k a n d let ot h ers ,reap t h e harvest O f t h eir

,

labors H e w h o does go od only to be repai d in kind or in th a nks

.
, ,

an d gratitude or in reputation and the world s prai se i s l ike hi m

’
, ,

who loan s his m oney that he may a f t er cert ain mon ths receive it
‘

, , ,

ba ck with int erest To be repa id for em inent se r vic e s with s la n

.

der oblo quy or ridicule or at best with stupid indi ff erence or cold
. , ,

i ngratitude as it is common so it i s no mi sfortune except to those

, , ,

w ho lack the wit to see or sen se to appreciate the se rvice or the ,

nobility of soul to thank and reward with eulo gy the benefactor ,

o f his kind His i nfluences l i ve and the great Future will Obey ; '

.
,

whether it recogniz e or disown th e l a wgiver .

Miltiades was fortunate that he was ex iled ; and Aristides t h at

he was ostra cized be c au se men w ea fi ed O f hearin g him called
,
'

”
The Ju st N ot the R e deemer was un fortun ate ; but those only
.

who repaid Him for the inestimable gi ft He Off ered them,and for
a li fe passed in toiling for t hei r good by nail ing Him upon the
'

cross as tho ugh He h ad been a slave or mal e factor Th e perse

,
.

cu tor dies and rots an d Posterit y utters hi s name with execrat i on :

,

bu t hi s vict im s memory he h a s u n intentionally made glorious and

’

immortal .

I f not for sl ande r a n d pers e cution t h e Ma son w ho wo ul d bene ,

31 8 M ORA L S A N D D GM A O .

Pas t He died and was forgotten ; but the acorn lay there still
.
,

the mighty force within it acting in the darkness A tender shoot .

stole gently up ; and fed by the light and air and frequent dews ,

put forth its little leaves and lived because the elk or buff alo
, ,

chanced not to place hi s foot upon and crush it The years .

marched onward and the shoot became a sapling and its green
, ,

leaves went and came with Spring and Autumn And still the .

years came and passed away again and William the N orman Bas , ,

tard parcelled England out among his Barons and still the sapling
, ,

grew and the dews fed its leaves and the birds builded their nests
, ,

among its small limbs fo r many generations And still the years .

came and went and the Indian hunter slept in the shade o f the
,

sapling and R ichard Lion Heart fought at Acre and Asc alon and
,
-
,

J ohn s bold Barons wrested from him the Great Charter ; and lo !
’

the sapling had become a tree ; and still it grew and thrust its ,

great arms wider abroad and li fted its head still higher toward
,

the Heavens ; strong rooted and defiant O f the storms that roared
-
,

and eddied through its branches ; and when Colu mbus ploughed
with his keels the unknown Western Atlantic and Cortez and ,

Pizarro bathed the cross in blood ; and the Puritan the Huguenot , ,

the Cavalier and the follower o f Penn sought a re fuge a nd a res t

,

i ng place beyond the o c aa n the Great O ak still stood fir m rooted

-
, ,
-
,

vigorous stately haughtily do mineering over all the forest heed

, , ,

less o f all the centuries that had hurried pa st since the wild Indian
planted the l ittle aeo r n in the forest a stout and hale old tree —
,

with wide c i r cu m f e r ence sh a di ng many a m o d o f ground ; and fit

'

to furni sh timbers for a ship to carry the thunders of the G reat ,

R epublic s guns around the world And yet i f one had sat and
’
.
,

watched it every instant from the moment when the feeble hoot
,
s

first pushed its way to the light until the eagles built among its
branches he would never have seen the tree or sapling g r ow
,
.

M any long centuries ago before the Chaldaean Shepherds ,

watched the Stars or Shu fu built the Pyramids m e could have

,
.
,
r

sailed in a seventy four where now a thousand i slands gem the sur
- .

face O f the I ndian O cean ; and the deep sea lead would nowhe re -

have found any b ottom But below these waves were m vr i a d

.
c

upon myriads beyond t h e power Of Arithmetic to number O f

, ,

minute existences each a perfect living creature made by the A l

, ,

mighty Creator and fashioned by Him for the work it had to do

,

There they toiled be neath the waters each dOi ng its allotted work , ,
 G RA N D PON T I FF .

and whol ly ignorant o f the result which Go d intended They .

lived and died incalculable in numbers and almost infini te in the

,

succession o f their generations each adding hi s mite to the gigan ,

tic work that wen t O n there under God s direction Thus hath He ’
.

chosen to create great Co nt inents and I sland s ; and still the coral
insects live and work as when they made the rocks that underlie
,

the valley o f the O hio .

Thus G od hath chosen to create Where now i s firm land once .

,

chafed and thundered the great primeval o cean For ages upon .

ages the minute shields o f infinite myriads O f in fusoria and the ,

stony stems o f encri nites sunk int o its depths and there under , ,

the vast pressure O f its waters hardened into limestone R aised , .

slowly from the Pro found by H is hand its quarries underlie the ,

soil o f all the continents hundreds O f feet in thickness ; and we

, ,

o f these remains o f the countless dead bui ld tombs and palaces , ,

as the Egyptians whom we call ancient built thei r pyramids

, , .

O n all the broad lakes and oceans the Great Sun looks earnestly
and lovi ngly and the invisible vapors rise ever up to meet him
, .

N 0 eye bu t G o d s beholds them as they ri se There i n the upper

’
.
,

at mosp he re they are condensed to mist and gather into clouds

, , ,

and float a nd swim around in the ambient air They sail with its .

currents and hover over the ocean and roll in huge masses round
, ,

the stony shoulders O f great mountains Condensed still more by .

change of temperature they drop upon the thirsty earth in gentle

,

showers or pour upon it in heavy rains or storm against its bosom

, ,

at the angry Equinoctial The shower the rain and the storm .
, ,

pass away the clouds vanish and the bright stars again shine
, ,
i
clearly upon the glad earth The rain drops sink into the ground .
-
,

and gather in subterranean re servoirs and run in subterranean ,

channels and bubble up in springs and fountains ; and from the

,

mountain sides and heads O f valleys the silver threads o f water

-

begin their long j ourney to the ocean Uniting they wid en into .
,

brooks and rivulets then into streams and rivers ; and at last a
, , ,

N ile a Ganges a Danube an Amazon O r a M ississippi roll s b e

, , , ,

tween its banks mighty ma j estic and resistless c reating vast allu
, , , ,

vial valleys to be the granaries Of the world ploughed by the ,

thousand keels o f commerce and serving as great h i ghways and ,

as the impassable bound aries o f rival nations ; ever returning to

the ocean th e drops that rose from it in vapor and descended in ,

rain and sn o w and hail upon the lev el p l ain s and lofty m ou n
320 M OR A L S A N D D G MA O .

tains ; and causing him to recoil for many a mile be fore the h ead
long ru sh of their great tide .

SO it i s w i th the aggregate of Human endeavor As the i nvi s .

ible particles O f vapor combine and coalesce to form the mi sts and
clouds that fall in rain on thirsty continents and bless the great ,

g r een forests and wide grassy prairies the waving meadows and ,

the fields by which men live ; as the infinite myriads o f drops that
the glad earth drinks are gathered into springs and rivulets and
rivers to aid in levelling the mountains and elevating the plains
, ,

and to feed the large lakes and restless oceans ; so all Human .

Thought and Speech and Action all that i s do ne and said and
, ,

thought and su ff ered upon the Earth combine together and flow ,

o nward in one broad resi stless current toward those great results

to which they are determined by the will O f God .

We build slo wly and destroy swi ftly O ur Ancient B rethren .

w h o built the Temples at Jeru salem with many myriad blows ,

felled hewed and squared the cedars , and quarried the stones and
, , ,

c arved the int icate ornaments whi ch were to be the Temples

‘
r
, .

Stone a fter stone by the combined effort and long toil o f A pp re n

,

tice Fellow Cra ft and Master the wall s arose ; slowly the roof
,
-
, ,

was framed and fashioned ; and many years elapsed before at ,

length the Houses stood finished all fit and ready for the Worship
, ,

of God gorgeous in the sunny splendors O f the atmosphere of

,

Palestine SO they were built A single motion o f the arm o f a

. .

rude barbarous Assyrian Spearman or drunken R oman or Go thic

, ,

Legionary of Titus moved by a senseless impul se O f the brutal

,

w ill flung in the blazing brand ; and with no further human

, ,

agency a few short hours su fficed to consume and melt each Tem
,

p l e to a smoking mass O f black unsightly ruin .

Be patient there fore my Brother and wait !

, , ,

The issu es ar e w i th God : To do ,

Of r igh t be longs t o us .

Therefore faint not nor be weary in well doing ! Be no t di s ‘

,
-

co u r age d at men s apathy nor disgusted with their follies nor

’
, ,

tired of their indi ff erence ! Care not for return s and results ; but
see only what there i s to do and do it leaving the results to God !
'

, ,

Soldier of the Cross ! Sworn K night o f Justice Truth and T0 1 . ,

e rat io n l Good Knight and True ! be patient and work !

The Apo c a l yp s e t h a t su bli me K ab ali st i c a n d p ro p h e t i c Su m

,
322 M OR A L S AND D OG M A .

ing watch at the feet O f the Pyramid s The Seven grand monu .

ments called the wo nders O f the VVO r ld w ere the magnificent ,

Commentari e s on the Seven lines that composed the Pyramids ,

and on the Seven mystic gates O f Thebes .

The Septenary philosop hy o f Initiatio n among the Ancients .

may be summed up thus :

Three Absolute Principles which are but O ne Principle : four
elementary forms which are but one ; all forming a S ingle Wh ole ,

compounded o f the Idea and the Form .

The t hree Principles were these

B EI N G I S B EI N G .

In Philosophy identity O f the Idea and o f Being o r V erity ; i n

,

R eligion the first Principle T H E FA T H E R

, , .

B EI N G I S REA L .

I n Philo sophy identity o f K nowing and O f Being o r R eality ;

,

i n R eligion the LOG O S O f Plato the D e mi ou rg os the WORD

, , ,
.

B EI N G I S LO G I C .

In Philosophy identity O f the R eason and R eal ity ; in R eligion

, ,

Providence the Divine Action that makes real the Good that
, ,

which in Christianity we call T H E HO LY S P I R I T .

The u ni on O f all the Seven colors is the Wh i te the analogous ,

Symbol O f the GOOD : th e a bs e n c e o f all i s the Bla c k the analogous ,

symbol Of the EV I L There are three primary colors R e d Yellow

.
, , ,

and B lu e and four secondary O r ang e G r e e n I ndig o and Vi o

, , , , ,

le t and all these G od displays to man in the rainbow ; an d they

,

have their analogies also I n the moral and intellectual world The .

s ame number S e ve n continually reappears in the Apocalypse

, , ,

compounded O f thr e e and f ou r ; and these numbers relate to the

last Seven O f the Sephiroth three answering to B E N I GN I TY or
,

M ER CY S EV ER I TY or J U ST I C E and B EA UTY or H A R M ON Y ; and

, ,

four to N e tz a ch H od Yes a d and M ala k o th V I CT OR Y G LOR Y

‘

-
, , , , , ,

S T A B I L I TY and DO M I N A T I ON The same numbers al so represent

,
.

the fir s t thre e Sephiroth K ET H ER K H O K M A H and B A I N A H or

, , , ,

Wi ll Wis dom and Un de rs tan di ng which with DA A T H o r I n tel

, , , ,
.

le c ti o n or Th o u gh t are al so four D A A T H not being regar ded as a

, ,

Sephirah not as the Deity acting or as a potency energy or a t

, , , ,

tribute but as the Divine Action

,
.

The Sephiroth are commonly figured in the K ab alah as consti

tuting a human form the A D A M K AD M O N or M A CRO C O SM Thus
, .

arranged the universal law o f Equipoise i s three times exempli

,
 G R A N D P ON T I FF . 323

he d . From that o f the D ivine Intellectual Active M asculine , ,

EN E R G Y and the Passive C A P A C I TY to produce Thought the

, ,

action o f T H I NK I N G results F ro m that o f B E N I G N I T Y and .

V ER I TY H A R M O N Y flows ; and from that O f V I CT OR Y or

,

nite overcoming and G LOR Y which being Infinite would seem to

, , , ,

forbid the exi stence O f Obstacles or opposition results S T A B I LITY ,

or P ER M A N E N C E which i s the per fect DO M I N I ON o f the Infinite

'

W I LL .

The last nine Sephiroth are included in at the same time that ,

they have flowed forth from the first o f all K ETH ER or the , , ,

CRO W N Each al so in succession flo wed from and yet still re

.
‘

, ,

mains included i n the one preceding it The Will o f God i n clu des
,
.

Hi s Wi sdom and Hi s Wisdom i s His Will specially developed and

,

acting This Wisdom is the LO G O S that creates mistaken and

.
,

personified by S imon Magu s and the succeeding Gnostics By .

means O f its utterance the letter YOD it creat e s the worlds fi rst , , ,

in the Divine Intellect as an Idea which invested with form b e ,

came the fabricated World the Universe O f material reality YOD , .

and H E two letters o f the Ine ff able N ame o f the Mani fe ted
,
s

Deity represent the Male and the Female the Active and t h e
, ,

Passive in Equilibrium and the V A V completes the Trinit y and ,

t

th e Triliteral N ame ms the Divine T riangle which with the , ,

repetition o f th e H e becomes the Tetragrammaton .

Thus the ten Sephiroth cont ain all the Sacred N umbers th r e e ,
‘

fi v e ,
s e v e n and n i n e and the
,
perfect N umber Te n and correspond
, ,

with the Tetractys o f Pythagoras .

B EI N G I s B EI N G W71 8 mp g mamA h ayah A s ar A h aya h Thi s

, .

” “
I s the Principle the B EG I N N I N G , .

In the Beginning was that is to say I S WA S and WILL BE , , ,

’

, ,

the WORD that i s to say the REA SON that Spea ks

, , .

Ev 9 3m 0 Aoyog!
‘
(1 nv

The Word is the reason and in it al so is the expression o f belie f ,

O f the Faith which makes Science a living thing The Word .

,

Aoyog i s the Source O f Logic Jesu s i s the Word Incarnate The

, . .

accord o f the R eason with Faith o f K nowledge with Belie f o f , ,

Authority with Liberty has become i n m o de rn times the veritable

'

enig ma o f the Sphinx .

It i s W I SDO M that in the K abalistic Boo ks o f the Proverbs and,

Ecclesiasticus i s the Creative Agent O f God Elsewhere i n the

, .

Hebrew writings it i s m l' I a h ava h the Wor d o f G o d

‘
t ,
.
324 M ORA L S O
A N D D G M A.

It i s by Hi s uttered Word that God reveals H imsel f to us ; not

-

alone in the visible and invisible but intellectual creation but also ,

I n our convictions consciousness and instincts Hence it is that

, .
,

certain beliefs are universal The conviction Of all men that God
.

i s good led to a belief i n a Devil the fallen L u cifer or Li gh t

,

be a r e r Shaitan the Adversary A h riman and Tu p h On as an at

, , ,

t empt to explain the ex istence O f Evil and make it consi stent with,

the Infinite Power Wisdom and Benevolence o f God

, ,
.

N othing surpasses and nothing eq u a ls a s a Summary o f all the ,

'

doctrines O f the O ld World those brief words engraven by

,

“
H E R M E S on a Stone and known under the name O f Th e Ta ble t
,

”
of Emer al d the Unity O f Being and the Unity o f the Harmonies
.
,

ascending and descending the p rogressive and proportional

,

s cale O f the Word ; the immuta ble -la w O f the Equilibrium and ,

the proportioned progress O f the universal analogies ; the relation

o f the Idea to the Word giving the measure o f the relation b e
,

tween the Creator and the Created the necessary mathematics o f ,

the Infinite proved b y the measures o f a single corner of the

,

Finite — all this is expressed by thi s single proposition o f the

Great Egyptian Hierophant
“
Wh a t is S u pe r i or i s as th a t w h i ch i s I nf er i or , a n d w h a t is
B e low i s as th a t w h i ch i s A b ov e to f o r m th e M ar vels of th e
,

Uni ty .
326 M ORA L S A N D D GM A. O

Ignorance engaged in the work O f making Degrees and tr i fle s and ,

gewgaw s and pretended mysteries absurd or hideous u surped the , ,

place o f M asonic Truth The picture o f a horrid vengeance the

.
,

poniard and the bloody head appeared in the peaceful Temple o f ,

M asonry without su fficient explanation o f thei r symbolic mean ing

, .

O aths out o f all proportion with their Obj ect Shocked the candi ,

date and then became ridiculous and were wholly disregarded

, , .

Acolytes were exposed to tests and compelled to perform acts , ,

which i f real would have been abominable but being mere chi
, ,

meras were preposterous and excited contempt and laughter only

, ,
.

Eight hundred Degrees o f one kind and another were invented

Infidelity and even Jesuitry were taught under the mask o f
Masonry The ritual s even o f the respectable Degrees copied and
.
,

mutilated by ignorant m en be came nonsensical and trivial ; and , ,

the words so corrupted that it has hitherto been found impossible

,

to recover many o f them at all Candidates were made to deg rade .

themselves and to submit to insults not tolerable to a man o f

,

spi rit and honor .

Hence it was that practically the largest portion O f the Degrees

, ,

claimed by the A nc 1 e nt and Accepted Scottish R ite and before ,

it by the R ite o f Perf ection fell int o disuse were merely com , ,

m u ni c a te d and their rituals became j ej une and insignificant

,
.

Thes e R ites resembled those O ld palaces and baronial castles the ,

di ff erent parts o f which built at di ff erent periods remote from

,

o n e another upon plans and according to tastes that greatly

,

varied formed a di scordant and incongruous whole Judai sm and

,
.

chivalry superstition and philosophy philanthropy and insane

, ,

hatred and longing for vengeance a pure morality and un j ust and ,

illegal revenge were fo und strangely mated a nd standing hand in

,

hand within the Temples O f Peace and Concord ; and the whole
system was one grotesque Commingling o f incongruous things o f ,

contrasts and contradictions o f shocking and fantastic e x t r ava ,

~

gances O f parts repugna nt to good taste and fine conception s

, ,
’

overlaid and di sfigured by absurdities engendered by ignorance ,

fanatici sm and a senseless mysticism

, .

An empty and sterile pomp impossible indeed to be carried o ut, ,

and to which no meaning whatever was attached with far fetched ,

-

explanations that were either so many stupi d platitudes or them

selves needed a n interpreter ; lofty titles arbitrarily assumed and , ,

to which the i nv en to rs h ad not c ondescend ed to att ach a ny e xp la

 R ND
G A M A ST E R O E A LL S Y M B O L I C LODG E S . 327

n ati on that should acquit them O f the folly o f assuming temporal

r ank power and titles Of nobility made the world laugh and the
, , , ,

Initiate feel ashamed .

Some O f these titles we retain ; but they have with us meanings

entirely consi stent with that Spirit o f Equality which i s the foun
dation and peremptory law O f its being o f all M asonry The ‘

K nigh t with us i s he who devotes hi s hand his heart hi s brain

, , , , ,

to the Science o f Masonry and professes himsel f the Sworn ,

Soldier O f Truth : the P r i n ce i s he who aims to be Ch i ef [ P r in

ceps ] fi rs t lea der
,
among hi s equals in virtue and g o d deeds
, , ,

the S over e ign i s he who one o f an o rder whose members are all ,

Sovereigns i s Supreme only because the law and constitutions are

,

so ,
which he admini sters and by which h e like every other , ,

brother i s governed The titles P u iss ant P o tent Wis e a nd Ven

,
.
, , , ,

e r a ble indicate that power o f Vi rtue

,
Intelligence and Wi sdom , , ,

which those ought to strive to a ttain who are placed in high o ffi ce
by the su ff rages Of their brethren : and all our other titles and
designations have an esoteric meaning consi stent with m odesty ,

and equality and which those who receive them should fully u n
,

de r sta nd As Master O f a Lodge it is your duty to instruct your

.

Brethren that they are all so many constant lessons teaching the ,

lofty qualifications which are required o f those who claim them ,

and not merely idle gewgaws worn in ridiculous imitation O f the

times when the N obles and Priests were masters and the people
slaves : and that in all true Masonry the K night the Ponti ff the
, , , ,

Prince and the Sovereign are but the first among their equal s and
,

the cordo n the clothing and the j ewel but symbol s and emblem s
, ,

o f the virtues required O f all good Masons .

The Mason kneels no longe r to present hi s petition for ad

,

m i ttance or to receive the answer no longer to a man as his su ,

perior w ho i s but hi s brother but to hi s God ; to whom he appeal s

, ,

f o r the rectitude O f hi s intentions and Whose aid he asks to enable ,

him to keep his vows N O one is degraded by bending hi s knee to

.

G o d at the altar or to receive the honor O f K n i gh th oo d a s Bayard

,
'

and Du G u e scli n knelt TO kneel for other purpo ses Masonry .

,

does not require God gave to man a head to be borne erect a port
.
,

upright and ma j estic We assemble in our Temples to cheri sh and

.

inculcate s entiments that con form to that loftiness o f bearing

which the j ust and upright man 1 5 entitled to maintain and we do ,

not require those w h o desire to be admitted among u s 1 gno m1 n1 ,

-
328 M ORA L S AND D G MA O .

o u sly to b o wthe head We respect man because we respect o u r

. .
,

selves that he may conceive a lofty idea of his dignity as a h u mm

being free and independent I f modesty i s a virtue humility an d .
,

obsequiousness to m an are base : for there i s a noble pride which

i s the most real and solid basi s o f virtue Man should humble him .

sel f be fore the Infinit e G o d ; but no t before his errin g and imper

f e ct brother .

As Master o f a Lodge you will therefore be exceedingly carefu l

,

th at no Candidate in any Degree be required to submit to any

, ,

degradation whatever ; as has been too much the Custom in some

o f th e Degrees : and take it as a certain and inflexible rule to ,

which there i s n o exception that real Masonry requires O f no man

,

anything to which a K night and Gentleman cannot honorably and ,

w ithout feeling outraged o r humiliated submit .

The Supreme Council for the Southern Jurisdiction O f the

United States at lengt h undertook the indi spensable and long de -

layed task o f revising and reforming the work and rituals o f the
thi rty Degrees under its j urisdiction R etaining the essentials o f .

th e Degrees and all the means by which the members recognize one
another it has sought out and developed the l eading idea o f each
,

Degree ; rej ected the puerilities and absurdities w ith which many
o f them were disfigured and made of them a connected system o f
,

moral religious and philosophical instruction Sectarian o f n o

, , .

creed it has yet t hought it not improper to use the O ld allegories

, ,

based o n occurrences detailed in the Hebrew and Chris tian books -

,

and drawn from the Ancient Mysteries of Egypt Persia Greece , , ,

India the Dr uids and the Essenes as ve hi c le s to communicate the

, ,

Great Masonic T ruths ; as it has used the legends o f the Crusades ,

and the ceremonies O f the order s o f K nighthood .

It no longer inculcates a criminal and wicked vengeance It .

has not allowed Masonry to play the assassin : to avenge the death
either of Hiram of Charl es the l st or of Jaques De Mola y and
, ,

th e Templars The Ancient and Accepted Scotti sh R ite O f Ma

. ,

so n ry has now become what Masonry at first was meant to be a

, ,

Teacher O f Great Tru ths inspired by an upright and enlightened

,

r eason a firm and constant wisdom and an a ff ectionate and l ib

, ,

eral philanthropy .

It i s no longer a system over the composition and arr angement

,

O f the di ff erent parts of w hich wan t o f reflection chance igno

, , ,

r a nce and perhaps motives still more ignoble presided ; a system

,
330 M OR A L S AND D GMAO .

and conspiracies It hatches no premature revo lutions ; I t e n c o ur

.
~

ages no people to revolt against the constituted authorities ; but

recogn izing the great truth that freedom follows fitness for free
dorri as the corollary follow s the axiom it strives to pr epar e men ,

t o govern themselves .

Where domestic slavery exists it teaches the master humanity

'

a nd the alleviation o f the condition of hi s slave and moderate cor ,

rection and gentle disci pline ; as i t teaches them to the master o f

the apprentice : and as i t teaches to the employers o f other men ,

in mines manufactories and workshops consideration and h u

, , ,

ma nity for those who depend upon their labor for their bread and ,

to whom want of employment i s starvation and overwork is fever , ,

consumption an d death , .

‘ As Master o f a Lodge you are to inculcate these

,
duties o n your
brethren Teach the employed to be honest punctual and faith ful
.
, ,

as we ll as respectful and obedient to all proper orders : but also

teach the employer that every man or woman who desi res to work .
,

has a right to have work to do ; and that they and those who from ,

sickness or f eeb le ne ss lo ss o f limb or o f bodily vi g or old ag e or

, ,
,

in fancy are not abl e to work have a right to be fed clothed and
, , , ,

sheltered from the inclement elements : that he commits an awful

'

sin against M asonry and in the sight o f God i f he closes his wo rk ,

shops o r factories or ceases to work his mines when they do not

, ,

yield him what he regards as su ffici ent profit and so dismisses his ,

workmen and workwomen to starve or when he reduces the wages

o f man or woman to so low a standard that they and their families

cannot be clothed and fed and com fortably housed or by overwork

must give him their blood and li fe in exchange for the pittance
o f thei r wages : and th a t his duty as a M ason and Brother per
e mp to r i ly requires him to continue to employ those who else will

be pinched with hunger and cold or resort to theft and vice : and ,
'

t o pay them fair wages though it may reduce o r annul his profits
,

o r even eat into his capital ; for God hath but loaned him hi s

wealth and made him Hi s almoner and agent to invest it

,
.

Except as mere symbols o f the moral virtues and intellectual

qualiti es the tools a nd implements o f Masonry belong exclusively
,

to the first three Degrees They also however serve to remind .

, ,

the M ason who has advanced further that his new rank i s based ,

upo n the humble labors of the symbolic Degrees as they are i m ,

properly te rmed i na smu ch as all the Degrees are symbolic

‘

.
,
 G RA N D M A STE R O F A LL S Y M B O L I C L O DG E S . 331

Thus the Initiates are inspi red with a j ust idea o f Masonry t o ,

wi t that it i s essentially W ORK ; both teaching and p r a c t l si ng

,

LA B OR ; and that it i s altogether emblematic Three k m o s o f work .

are necessary to the preservation and protection of man and soci

ety : manual labor specially belonging to the three blue Degrees ;
,

labor in ar m s symbolized by the K nightly or chivalric Degrees ;

,

and intellectual labor belonging particularly to the Philosophical

,

Degrees .

We have preserved and multiplied such emblems as have a true

and profound meaning We re j ect many o f the old and senseless
.

explanations We have not reduced Masonry to a cold m e tap h y

.

sics that exiles everything belonging to the domain of the imagina

tion The ignorant and those h alf wise in reality but over wise
.
,
-
,
-

in their own conceit may assail our symbol s with sarcasms ; but
,

they are nevertheless ingenious veil s that cover the Truth respect ,

e d by all who know the mean s by which the heart o f man i s reach

ed and his feelings enlisted The Great Moralists o ften had r e .

course to allegories in order to i nstruct men without repelling

,

them But we have been careful not to allow our emblems to be

.

too obscure so as to require far fetched and force d i nterpreta

,
.
-

tions In our days and in th e enlightened land in which we live

.
, ,

we do not need to wrap ourselves in veils so strange and impene

t r ab le as to prevent or hinder instruction instead of furthering it ;
,

o r to induce the suspicion that we have concealed m eanings which

we communicate only to the most reliable adepts because they are ,

contrary to goo d order or the well being of society -

.

The Duties of the Class o f I ns tr u c tors that is the Mas ons o f , ,

the Degrees from the 4 th to the 8 th inclusive are particularly to , , , ,

per fect the younger M asons in the words signs and tokens and ,

other work of the Degrees they have received ; to expl ain to them
the meaning o f the di ff erent emblems and to expound the moral ,

instruction which they convey And upon their repo rt o f pro .

fic i e n cy alone can thei r pupil s be allowed to advance and receive

an increase o f wages ;

Th e D i r e c to r s of th e Wor k or those o f the 9 th l 0 th and 1 1 th

, , ,

Degrees are to report to the Cha p t ers upon the regularity activi t y ,

and proper direction of the work o f bodies in the lower Degrees ,

and what i s needed to be enacted for thei r prosperity and useful

ness In the Symbolic Lodges they are particularly charg ed to
.
,

st mulate the zeal o f the workmen to induce them

i to
eng ag e i n .
332 M ORA L S A ND D G MA O .

new labors and enterpri ses for the good o f Masonry their country ,

and mankind and to give them f raternal advice when they fall
,

s hort o f their duty ; or in cases that require i t to invoke against

, ,

them the rigor of Ma sonic law .

Th e A r ch i te c ts or those o f the 1 2 t h 1 3th and 1 4 th should be

, , , ,

selected from none but B ro thers well instructed in the preceding

Degrees ; zealous and ca pable of discoursing upon that Masonry ;
,

illustrating it and di scussing the simple questions of moral phil

,

oso phy An d one o f them at every communication should be pre

.
, ,

pared with a lecture co mmunicating u se ful k nowledge or giving

,

good advice to the B rethren .

Th e K nig h ts o f the 1 5 th and 1 6th Degrees wear the sword

, , .

They are bo und to prevent and repair as far as may be in thei r ,

power all inj u stice bo th in the world and in Masonry ; to protec t

'

, ,

the weak and to bring oppressors to j ustice Their work s and lec .

tures must be in thi s spirit They should inquire whether M asonry .

fulfills , as far as it ought and can its principal purpose whi c h i s , ,

to succor the un fortunate That it may do so they should p r e .

,

pare proposition s to be o ff ered in th e Blue Lodges calculated to

attain that e n d to put an end t o abuses and to prevent or correct
, ,

negligence Those in the Lodges who have attained the rank o f

.

K nights are most fit to be appointed Almoners an d charg ed to

, ,

ascertain and make known w h o need and are entitled to the charity
o f the O rder .

In the higher Degrees those only sho uld be received w ho have

su fficient reading and information to discuss the great qu e stions
o f philosophy From them the O rators of the Lodges should be
.

selected as w ell as those o f the Councils and Chapters They are

, .

charged to suggest such measures as are necessary to make Ma

so nry entirely faith ful to the spirit o f its institution bot h as to its ,

charitable purposes and the di ff usion of light and knowledge ;

,

such as are needed to correct abuses that have crept in and o f ,

fences against the rules and general spirit of the O rder ; and such
as will tend to make it as it was meant to be the great Teacher o f
, ,

Mankind .

As Master o f a Lodge Council or Chapter it will be your duty

”

, , ,

to impress up on the minds of your Brethren these views of the

general plan and separate parts o f the Ancient and A ccepted Scot
tish R ite ; of its spirit and design ; its harmony and regularit y ; o f
th e duties o f the o fficers a n d me mbers ; and o f the particular les

sons inten ded to be taught b yeach Degree .

 NOACHITE , OR PRU S S IAN KN I GHT .

YOU are especially charged in thi s Degree to be modest a nd

humble and not vain glorious nor filled with sel f conceit Be no t
,
- -
.

wiser in your own o pinion than the Deity nor find fault with Hi s ,

works nor endeavor to improve upon what He has done Be

’

.
,

modest also in your intercourse with your fellows and slow to ,

entertain evil thoughts o f them and reluctant to ascribe to them

,

evil intentions A thousand presses flooding the cou ntry with

.
,

thei r evanescent leaves are busily and incessantly engaged in

,

maligning the motives a nd conduct o f men and parties and in ,

making one man think worse o f another ; while alas scarcely one , ,

i s found th at ever even accidentally la bors t o make man think

, ,

better o f his fellow .

Slander and calumny were never so insolently licentious in any

cou n t r y a s they are this day in ours The most r etirin g disposition
.
,

the most unobtrusive demeanor i s no shield against their poison

,

ed arrows The most eminent publ ic service only makes their

.

vituperation and invective more eager and more unscrupulous ,

when he who has done such service presents himsel f as a candi

date for the people s su ff rages ’
.

The evil i s wide spread and universal N o man no woman no

-
.
, ,

househ old is sacred or safe from this new Inqui sition N o act i s
,
.

so pure or so praiseworthy that the unscrupulous vender of lie s

,

who lives by pandering to a corrupt and morbid public appetit e

will not proclaim it as a c rime N o motive is so innocent or so
.

laudable that he will not hold it up as villainy Journalism prie s

,
.

into the interior of private houses gloats o ver the details o f do

,
.

m e st i c tragedies of sin and shame and deliberately invents and ,

industriously circulates the most unmitigated and baseless fals e

hoods to coin money for th ose who pursue it as a trade o r to
, ,

e ff ect a temporary result in the wars o f faction .

We need not enlarge u p on t hese evil s They are apparent to all .

and lamented over by all and it i s the duty o f a M a son to do all

,

334
 NOA C H I T E ,
OR P R U SSI A N KN I G H T . 335

in hi s p ower to lessen i f not to remove them With the errors

, .

and even sins Of other men that do not personally aff ect us o r ,

o urs and need not ou r condemnat ion to be odious we have noth

, ,

i ng to do ; and the j ournali st has no patent that makes him the

Cen sor o f Morals There i s no Obligation resting on u s to trumpet
.

f orth our disapproval o f every wrongful o r inj udicious or i m

pr per act that every o ther man commits O ne would be ashamed
o
.

to stand on the stree t corners and retail them orally for p ennies .

O ne ought in truth to write o r speak against no other one i n

, ,

thi s world Each man in i t has enough to do to watch and keep

.
,

gu a rd over himsel f Each O f u s i s sick enough in thi s great

.

Lazaretto : and j ournalism and polemical w riting constantly r é;

mind u s o f a scene once witnessed in a l ittle hospital ; where it
.

was horrible to hear how the patients mockingly reproa ched each
o ther with t h ei r disorders and i n fir m i t i e s : how one
. who was ,

wasted by consumption j eered at another who was bloated by ,

dropsy : ho w one laughed at another s cancer o f the face ; and ’

this one again at hi s neighbor s lock j aw or squint ; until at last ’

-

the delirious fever patient sprang out Of his bed and tore away
-
,

t h e coveri ngs from the wounded bodies o f hi s companions and ,

nO th i ng was to be seen but hideous misery and mutilation Such .

i s the revolting work in which j ournalism and political partisan

ship and hal f the world outside O f M asonry are engaged
, , .

Very generally the censure bestowed upon men s acts by those

,
’

who have appointed and c o mmissioned themselves K eepers O f th e

Public Moral s i s undeserved O ften it i s not only undeserved
,
.
,

but- praise i s deserved i nste ad o f censure and when the latter , , ,

,
i s not undeserved it i s always extravagant and therefore u m
, ,

j ust
.

A M ason will wo nder what spirit t hey are endowed withal that ,

ca n basely libel at a man even that i s fallen I f they had any

, , .

nobility O f soul they would with him condole hi s disasters and

, .

drop some tears in pity O f hi s folly and wretchedness : and i f they

were merely human and not b rutal N ature did grievous wron g to ,
‘

human - b odies to curse them with soul s so cru el as to strive to add

,

to a wretchedness already intolerable When a Mason hears o f .

any man that hath fallen into public di sgrace he should have a ,

mind to commiserate hi s mishap and not to make him more dis ,

consolate TO envenom a name by l ibel s that already i s Op enly

.

’
_ ,

tainted i s to add strip es w i th a n i ro n rod to one that i s flayed with

,
 36 M ORA L S A N D DOG MA.

whipping ; and to every well tempered mi nd w i ll seem most i n -

human and unmanly .

Even the man w h o does wrong and commits errors o ften has a
q uiet home a fireside o f his o,w n a gentle loving wi fe and inno , ,

cent children w h o perhaps do not know of hi s past errors and

,

lapses past and long repented o f o r i f they do they love h im

—
,

the better because being mortal he hath erred and being in the
, , , ,

image o f God he hat h repented T h at every blow at this husb and

,
.

and father lacerates the pure and tender bosoms o f that wi fe and
those daughters i s a consideration that doth not stay the hand o f
,

the brutal j ournalist and parti san : but he strikes home at thes e
shrinking quivering innocent tender bosoms ; a d then goes o u t
,
n ,
-
,

upo n th e great arteries O f cities where the current O f li fe pu lsates , ,

and holds his head erect and call s on his fellow s to laud him and ,

admire him f o r the chivalric act he hath done in striking

, ,

hi s dagger through o ne heart int o an ot her tender and trusting

one .

I f you seek fo r high and strained ca r r 1 age s you shall f o r th e , ,

most part meet with them in low men Arrogance is a weed that
, .
,

ever grow s on a dunghill It i s from the rankness o f that soil t hat

.

sh e h ath her height and spreadings

‘
To be modest and una ff ect ed .

with ou r superiors i s duty ; with our equal s courtesy ; with our i n ,

f e ri o r s nobleness
, There i s no arrogance so gr eat as the p ro
.

claiming o f other men s errors and faults by those who under ’

sta nd nothing but the dregs O f actions and who make it their ,

business to besmear deserv ing fames Public reproof is like st rik .

ing a deer in t h e h erd : it not o nly wounds him to the l o s s o f ,

blood but betrays him to the hound hi s enemy

, ,
.

The oc cupation o f the spy hath ever been held dishonorable ,

and it i s none th e less so now that with rare exceptions editors ,

and partisans have become perpetu al spies upon the actions Of

other men Their malice makes them nimble eyed apt to note a
.
-
,

fault and publi sh it and with a strained construction to deprave

, , ,

even those things in which the doer s intents were honest Like ’
.

the crocodile they slime the way o f o thers to make th em fall ;

,
“
,

and when that has happened they feed their insulting envy on the ,

li fe blood o f the prostrate They set the vices o f other men on

-
.

high for the gaze O f the world and place their vi rtues under
, ,

ground that none may note them I f they cannot wound upo n
, .

pr oo fs they will do it u p on likelihoods and i f not upon them th ey

, ,
338 M OR A L S A N D D GMA O .

suspi cions and envy Often in j ure a clear fame ; and there i s le ast
, ,

danger in a charitable construct ion .

And finally the M ason should be humble and modest toward

, ,

the Grand Architect of the Universe and not impugn Hi s Wis ,

dom nor set up his own imperfect sense o f R ight against His
,
'

Providence and di spensations nor attempt too rashly to e x p lo re ,

the Mysteries O f Go d s Infinite Essence and inscrutable plans and

’

of that Great N ature w hich we are not made capable to under

,

stand .

Let him steer far away from all those vain philosophies which ,

e ndeavor to account fo r all that i s without admitting that there i s ,

a G o d, separate and apart from the Universe which i s his work

w h i ch e rec t Universal N ature into a God and worship it alone ,

whi ch annihilate Spirit and believe no testimony except that o f

,

the b odily senses : which by logical formulas and dextrous colloca

,

tion Of words make the actual livin g guiding and protecting Go d

, , , ,

fade into the dim mistiness O f a mere abstraction and unreality ,

itself a mere logical formula .

N or let him have any alliance with those theorists who chide th e
delays of Providence and busy themselves to hasten the slow ,

march which it has imposed upon events : who neglect the p r acti
cal to struggle a fter impossi bilities : who are wiser than Heaven
,
’

kno w the aims and purposes O f the Deity and can see a short and ,

more direct means of attaining them than it pleases Him to em ,

p loy : who would have no discords in the great harmony o f the

Universe o f things ; but equal di stribution o f property no su bj ec ,

tion Of one man to the will o f another no cornp u lso ry labor and ,
'

s till no starvation nor destitution nor pauperi sm

, , .

Let him not spend hi s li fe as they do i n building a new Tower

, ,

Of B abel ; in attempting to change th at w h i ch i s fixed by an i n ,

flexible law o f God s enactment : bu t le t him yielding to the

’
'

Superi or Wi sdom o f Providence content to believe that the march ,

’

of events i s rightly ordered by a n I nfin it e Wi sdom and leads , ,

though we cannot see it to a great and perfect r esult let him

'
,
—
,

be sati sfied to follow the path pointed out by that Providence and ,

to labor for the good o f th e human race in that mode in which

‘

God has chosen to enact that that good shall be e ff ected : and
above all let him build no Tower o f Babel under the belief that
, ,

by ascending he will mo unt so high that God will disappear or be

superseded by a great monstrous aggregate o f material forces o r
mere glittering logical formula ; but evermore standing humbly
, , ,
 N OA CH ITE ,
OR P R U SSI A N KN I G H T
. 339

and re verently upon the earth and looking with awe and confi
dence toward Heaven let him be sati sfied that there is a r eal G od ;
,

a per s on and no t a formul a ; a Father and a protector w ho loves

, , ,

and sympathizes and compassionates ; and that the eternal ways

,

by which He rules the world are infinitely wise no matter h o w ,

far they may be above th e feebl e c o mprehensio n and limi ted visio n
of. man.
 XX II .

K NIGHT OF THE ROYAL AX E

P R I N CE O F L I BA N U S .

S Y M PA T H Y w ith the great laboring classes resp ect for l abo r it ,

.

sel f and resolution to do some good w or k in o u r day and genera

,

t ion these are the lessons o f this Degree and they are purely Ma
, ,

sonic Masonry has made a working man and his associates the
.
-

Heroes o f her principal legend and himsel f the companion o f ,

K ings The idea i s as simple and true as it i s ublime From first

. s .

t o last Masonry i s w or k
,
It venerates t h e G rand A r ch i te ct o f the
.

Universe It commemorates the bu i ldi ng o f a Temple Its princi

. .

pal emblem s are the w or ki ng tools of Masons and Arti sans It .

preserves the name O f the first w or ker i n br ass and i r on as one o f

its pass words When the Brethren meet together they are at
-
.
,

labor The Master is the overs eer who sets the cra f t to w or k and
.

g ives them prope r i nstru cti on Mas o nry is t h e ap ot he o

. s i s Of
WORK .

It i s the hands o f b rave f orgotten men that h av e made this

,

great populous cultivated world a world for u s It i s all work

, , . ,

and f org o t te n wo rk The r e al conquerors creators and eternal

. .
, ,

proprietors O f every gr eat and civilized land are all the heroic
souls that ever were in it each in his degree : all the men that
,

ever felled a forest tree or drai ned a marsh or contrived a wi se

-
,

scheme o r did or said a true or valiant thing therein Genuine

, .

work alone done faith fully i s eternal even as the Almighty

, , ,

Founder and World builder Himsel f All work i s noble : a li fe

-
.

O f ease is not for any man nor for any G o d The Almighty ,
.

Maker i s not like one who in O ld immemorial ages ha v ,

ing made ,

his m achine o f a Universe sits ever since and sees it go O ut Of

, ,
.

that belief comes Athei sm The faith in an Invi sible Unname.

,

able Directing Deity pres ent everywhere in all that we see and
, , ,

work and su ffer i s the e ssence o f all faith whatsoever

, ,
.

The li fe o f all Gods figu res itsel f to u s as a Sublime Earne st

34 0
34 2 M ORA L S A ND D GMA O .

a lways hop e in a man w ho actually and earnestly works : in Idle

ness alone i s there perpetual Despair M an perfects himsel f by .

workin g Jungles are cleared away F ai r seed fie lds rise instead

. .
-
,

an d st a te ly cit es ; and withal the man himsel f first ceases to be a

'

.
,

fou l unwholesome j ungle and dese rt thereby Even in the mean .

est sort O f labor , the whole Soul o f man i s composed into a kind o f
real harmony the moment he begins to work Doubt Desire Sor
,
.
, ,

row R emorse Indignation and even Despair shri nk murmuring

, , ,

f ar O ff into their caves whenever the man bends himsel f resolute ,

ly against his task Labor i s li fe From the inmost heart of th e

. .

worker rises his G o d given Force the Sacred Celestial Li fe -

, ,

essence ,breathed into him by A lmigh ty G O d ; and awakens him to ‘

all nobleness as soon as work fitly begins By i t man lear ns Pa

, .

t i e nc e Courage Perse verance O penness to light readiness to own

, , , ,

himsel f mistaken resolution to do better and improve O nly by

, .

labor will man continually learn the vi rtues There i s no R eligion .

in stagnation and inaction ; bu t only in activity and exertion .

There wa s the deepest truth in that saying o f the old m o nks ,

“
“
la bor a r e es t He prayeth best who loveth best all things
bo th great and small ; and can man love except by working
.

earnestly to benefit that b eing whom he loves ?

“ ”
Work ; and ther ein have well being i s the Oldest o f Gospel s -
,

unp reached inarticulate but ineradicable and enduring forever

, , ,
.

To make Disorder wherever found an eternal enemy ; to attack , ,

and subdue him and make order o f him the sub j ect ho t of Chaos
, , ,
’

but O f Intelligence and Divinity and of ourselve s ; to attack igno ,

rance stupidity and brute mindedness wherever found to smite

,
-
, ,

i t wisely and unweariedly to r e st no t while we live and it lives in ,

'

the name o f G o d thi s is our duty as Mason s ; commanded us by

'

the Highest God Even He with hi s unspoken voice more aw ful

.
, ,

than the thunders O f Sinai or the syllabled speech of the H urri ,

cane speaks to u s T h e Unborn Ages ; the O ld Graves with their

,
.
,

lo ng mo lde r i ng dust sp a
e
ak to us The deep Death K ingdoms the .
-
,

Stars in their never res ting course all Space and all Time silently
-
, ,

and continually admoni sh u s that we t OO mlI St work while it i s '

called to day Labor wide as the Earth has its summit in Heav en
-
.
, ,
.

To toil ,whether with the sweat of the brow or of the brain o r ,

heart i s worship the noblest thing yet di scovered beneath the

, ,
-

S tar s Let the weary cease to think that labor i s a curse and
.

doom p ron ou nced by Deity Without it there could be no tru e .

 KN I G H T OF TH E RO YA L AX E . 34 3

e x cellence in human nature Without it and pain and so rrow .

, , ,

where would be the human virtues ? Where Patience Persever ,

ance Submission Energy Endurance Fortitude B ravery D i sin

, , , , , ,

t e r e st e dne ss Sel f Sa c r i fice the noblest excellencies o f the Soul ?

,
-
,

Let him who toil s complain not nor feel humiliated ! le t him ,

loo k up and see hi s fell ow workmen there in God s Eternity ;

,
-
,
’

they alon e surv iving there Even in the weak human memory . .

they long survive as S aints as Heroes and as God s : they alone

, , ,

survive and people the unmeasured solitudes O f Time

,
.

T o the primeval man whatsoever go od came descended o n h im

, ,

( as i n mere fact it ever does ) direct

,
from God ; whatsoever dut y
lay vi sible for him this a Supreme God had prescribed For th e
,
.

primeval man in whom dwelt Thought thi s Universe was all a

, ,

Temple li fe everywhere a Worship

, .

Duty 1 5 with us ever ; and evermore forbids u s to be idle To .

work wit h the hands or brain according to our requirements and ,

o u r capacities to do that which lies before us to do i s more hono r

, ,

a ble than rank and title Ploughers spinners and builders i nven
.
, ,

tors and men o f science poets advocates and writers all s tan d
, , , , ,

upon one common level and form one grand innumerable host , , ,
,

marching ever onward since the begin ning o f the world : each en
titled to our sympathy and resp ect each a man and our brother ,
.

It was well to give the earth to man as a dark mass whereon to ,

labor I t was wel l to provide rude and unsightly materials in the

.

o r e bed and the forest for him to fashion into splendor and beauty
-
,
.

It was well not because O f that splendor and beauty ; but because
,

the act creating them i s better than the things themselves ; be

c ause e x e ft i o n -i s nobler than enj oyment
; because the la borer i s
greater and more worthy o f honor than the idler M a so nryst ands .

up for the nobility of labor It i s Heaven s great ordinance for .

’

human improvement It has been b roken down for ages ; and .

'

Masonry desires to build it up again I t has been broken down .

‘

because men toil only because they must submitting to it as in , ,

some sort a degrading necessity ; and desiring no thing so much

,

o n earth as to escape from it They fulfill the great law o f lab or .

i n the letter but break it in the spi rit : they fulfill it with the
,

muscles but break it with the mind

, .

Masonry teaches that every idler ought to hasten tO so me field ‘

o f labor manual or mental

, as a chosen and coveted theatre o f ,

i mmoveme nt ; b u t he i s not impelled to do so u nd er th e teach ings ,

34 4 M ORA L S A ND D G MA O .

of an imperfect civilization O n the contrary he sits d ow n folds .

, ,

hi s hands and blesses and g lo rifie s himsel f in hi s idleness It i s

, .

t ime th at this opprobrium o f toil were done away To be ashamed .

o f toil ; o f the dingy workshop and dusty labor field of the hard -

hand stained with service more honorable th an th at of war ; o f

, .

the soiled and weather stained garments on which Mother N atu re -

,

has stamped midst sun and rain midst fire and steam her ow n
, , ,

heraldic ho nors ; to be ashamed o f thes e tokens and titles and ,

envious o f the flaunting robes of imbecile idleness and vanity i s ,

tre ason to N atur e impiety to Heaven a breach of Heaven s great

, ,
’

O rdin ance TO I L of brain heart or hand is the only true man

.
, , , ,

hood and e nu i ne nobility 0' .

Labor 1 5 a more b ene fic e nt ministration than man s ign orance ’

c omp r ehends or his complainings will admit Even when its end
, .

i s hidden from him it i s not mere blind drudgery , It is all a .

t r aining a discipline a development O f energies a nurse O f vi rtues

, , , ,

a sch oo l o f i mp r ove me nt From the poor boy who gathers a few

'
‘

sticks for his mother s hearth to the strong man who fell s the o ak ’
,

o r gu ides the ship or the ste a m car every human toiler with every -
, ,

weary step and every urgent task is obeying a wisdom far above ,

his own wisdom and fulfilling a design far beyond hi s own design
‘

, .

The great law of human industry is this : that industry working ,

either with the hand or the mind the application o f o u r powers ,

to s om e task to the achievement o f some result lies at the foun

, ,

dation Of all human improvement We are not sent into the world .

li ke animals to crop the spontaneous herbage O f the field and

-

, ,

th en to lie down in indolent repose : but we are sent to dig

’

the soil and plough the sea ; to do the business o f cities and the
work of manufactories The world i s the great and appointed .

school of industry In an artificial state of so c i e ty m ank i nd i s

.
,
'

di vided into the idle and the laboring classes ; but such was not '

t h e design of Providence .

Labor i s man s great function his peculiar di stinction and hi s

’
'

privilege From being an animal that eats and drinks and sleeps
.

only to become a worker and with th e hand of i n

,
genuity to pour ,

his own thoughts into the mould s of N atu re fashioning them into ,

forms o f grace and fabrics of convenience and convertin g them ,

to purposes of improvement and happiness i s t h e greatest possible ,

step in privilege .

I h e Ea rth a n d t h e A t m os p h e r e a r e m a n s l b or a t o r y With
'’ ‘
’
a
“

a .
34 6 M ORA L S A N D D G MA O .

T here are reasons why a Mason may law fully and even earnest
ly de si re a fortune I f he can fill some fine palace itsel f a work o f
’
.
,

art with the productions of lofty genius ; i f he can be the friend

,

and h elper o f humble worth ; i f he can seek it out where fa i ling ,

health or adverse fortune presses it hard and soften or stay the . ,

bitter hours that are hastening it to madness or to the grave ; i f

"

he can stand between th e oppressor and hi s prey and bid th e fette r ,

an d the dungeon give up t heir victim ; i f he can build up great i n

sti tu t i o n s o f learning and academies o f ar t ; i f he can open foun

“

tains of knowledge for the people and conduc t its s treams in the ,

right channels ; i f he can do better for the poor than to bestow

alms upon them even to think o f them and devi se plans for their
—
,

elevatio n n knowledge and virtue instead o f forever opening the

i
,

ol
d reservoirs and resources for thei r improvidence i f he has su fh
cient heart and soul to d o all this or part of it ; i f wealth would be ,

to him the handmaid O f exertion facilitating e ff ort and giving , ,

success t o endeavor ; th en m ay he law fully

.
and yet warily and ,

modestly desire it But i f it is to do nothing for him but to min

, .
,

ist e r ease and indulgen ce , a nd to place his children in the same

bad sch ool then there w h o re a so n why he should desire it
, .

What i s there glorious in the w orld that i s not the product o f ,

labor either o f the body or of t h e m i nd ? What is history but its

' '

, a ,

record What are the treasures of genius and art but its work ?
?
,

What are cultivated fi elds but its toil ? The busy marts the ris
, ,

i ng c i t i es the enriched empires of the world are but the great

‘

treasure houses O f labor Th e pyramids o f Egypt the castles and

-
.
,

tow ers and temples of E urope the buried cities of Italy and ,

Mexico the canals and railroads o f Chri stendom are but tracks
, , ,

all ro und the world o f the mighty footsteps of labor Without it

-
, .

antiq uity would not have been Without it there would be no .

,

m e mo r y o f the past and no hope f o r the future

'

.
,

Even utter indolence reposes on treasures that labor at some

time gained and gathered He t hat does nothing and yet d oes .
,

not starve has still his si gn i fican c e ; for he i s a standing proof t hat
,

s o me bo dy has at s o me ti me wo rked But not to such does Masonry .

do honor It honors the Wo rker the Toiler ; him who -produces

.
,
*

and not alone consumes ; him w h o puts forth his hand to add to
th e treasury o f hu man com forts and not alone to take away ,
It .

honors him who goes for t h amid the struggling e lements to fight
hi s battle and who shrink s not with cowardly e ff eminacy behind
. , ,
 KN I G H T O F TH E R OY AL AX E . 7

pillows o f ease It honors the strong muscle and the manly nerve
.
, ,

and the resolute and brave heart the sweating brow and the toil
’

, ,

ing brain It honors the great and b eauti ful o ffices o f human ity
.
,

manhood s toil and woman s task ; paternal industry and mater

’ ’

nal watching and weariness ; wisdom teaching and patience learn

ing ; the brow o f care th at presides over the State and many ,

handed labor that toils in workshop field and stu dy beneath its , , ,

mild and b ene ficent sway .

God has not made a world o f rich men ; but rather a world of
poor men ; or O f men at least w ho must toil fo r a subsistence , ,
.

That i s then the best condition for man and the grand sphere o f
, , ,

human improvement I f the whole world could acquire wealth . .

( and one man i s as much entitled to it as another when he i s ,

born ) i f the p rese nt g eneratio n could lay up a comp lete Dr ovi sion
f or th e ne x t as some men desire to do for their children ; the
,

world would be destroyed at a single blow All industry would 1

.

cease with the necessity for it ; all improvement would stop

with the demand for exertion ; the di ssipation Of fortunes the ,

mischiefs of which are now countervailed b y the health ful ton e

o f society would breed universal di se ase and break o u t i n to uni
‘

, ,

versal license ; and the world would si nk rotten as Herod int o , ,

the grave o f its own loathsome vices .

A lmost all the noblest things that have been achieved in the
world have been achieved by poor men ; poor scholars poor pro
, ,

f e s si o na l men poor arti sans and artists poor p h ilosophers poets

, , , ,

and men of genius A certain staidness and sobriety a certain

.
,

moderation and restraint a certain pressure o f circumstances are , ,

good for man Hi s body w as not made for luxuries It sickens

. .

s i nks and dies under them His mind was not made for i ndu l
, .

gence It grows weak e ff eminate and dw a r fish under that condi

.
, , ,

tion And he who pampers his body with lux uries and hi s mind
’

with indulgence bequea ths the c o n se q u enceS to the minds and

,

bo dies of hi s descendants without the wealth which was their ,

cause For wealth without a law o f entail to help it has always

.
, ,

lacked the energy even to keep its own tre asures They drop fro m .

its imbecile hand The third generation almost m evi tably goes
.

down the rolling wheel o f fortune and there learns the energy ,

necessary to rise again i f it rises at all ; heir as it i s to the bo d ily

, , ,

diseases and mental weaknesses and the soul s vices o f its a u ces
, ,
’

tors and n o t heir to their wealth And yet we are almost all o f
, . ,
34 8 M ORA L S A N D D G MA . O

us anxiou s t o put our children or to insure that ou r gr and

, ,
’

children shall be put on this road to indulge nce luxury vic e

, , , ,

degradation and ruin ; this heirship o f hereditary disease soul

, ,

malady ; and mental leprosy .

I f wealth were employed i n promoting mental culture at home

-

and works of philanthr opy abroad ; i f i t were multiplying st u dies

o f art and building up institutions o f learning around us ; i f it
,

were i nevery way rai sing the intellectual c haracter o f the world ,

there could scarcely be too much o f it But i f the utmost a im .

,

e ff ort and ambition o f wealth be to procu re rich furniture and

, , ,

provide costly entertainments and build luxurious houses and , ,

minister to vanity extravagance and ostentation there could

, , ,

scarcely be too little of it To a certain extent it may laudably be

.

the minister o f eleg ancies and luxuries and the servitor of hospi ,

tal ity and physical en j oyment : but j ust in proportion as i ts

tendencies divested o f all higher aims and tastes are running tha t
, ,

way they are running to peril and evil

,
.

N or does that peril attach to individual s and families alone I t .

sta nds a fearful beacon in the experience O f Cities R epublics and

, , , ,

Empires The lessons o f past times on this sub j ect are emphati c
.
, ,

and solemn The history O f wealth has always been a hi story o f

.

c orruption and down f all Th e people never existed that could

.

stand the trial : Boundless profusion i s too little likely to spread .

for any people the theatre O f manly energy ri g id sel f denial and ,
-
,

lofty virtue Y ou do not look for the bone and sinew and
.

strength o f a country its lo fties t talents and virtues its martyrs

, ,

to patriotism or religion its men to meet the days o f peril and

,

disaster among the children o f ease ; indulgence and luxury

, ,
.

In the great march o f the races o f me n over the earth we ,

have always seen opulence and luxury sinking be fore poverty and
toil and hardy nurture That is the law which has presided over
.

the great processions of empire Sidon and Tyre whose mer .

,

chants possessed the wealth O f princes ; Babylon and Palmyra th e ,

seats o f A siatic luxury ; R ome laden with the spoils of a world , ,

overwhelmed by her own vices more than by the hosts o f h er

enemies ; all these and many more are examples o f the de stru c
, ,

tive tendencies o f immense and unnatural accumulation : and men

must become more generous and benevolent not more selfish and ,

e ff eminate as they becom e more rich Or the history O f modern

, ,

weal th will follow in the sad train o f all past examples .

.
350 M ORA L S A N D D G MAO .

to e n du r emartyr d o m than to pai nt it to do right than to plead ,

for it Action i s greater than writing A good man i s a nobler

. .

ob j ect o f contemplation than a great author There are but two .

things worth l iving for : to do what i s worthy o f being written ;

and to write what is worthy o f being read ; and the greater o f
these is th e domg .

Every man has to do th e noblest thing that any man can do o r

describe There i s a w id e field for the courage cheerfulness en
.
, ,

e rgy and dignity o f human existence

,
Let therefore no Mason .

deem hi s li fe doomed to mediocrity or meanness to vanity o r u n ,

profitable toil or to any ends less than immortal : N o one can

,

truly say that the grand prizes o f li fe are for others and he can ,

do nothing N o matter how magn ificent and noble an act the

.

author can describe or the artist paint it w ill be still nobler for ,

y o u to go and do that which one describes or b e the model which ,

the other draws .

The loftiest action that ever was described i s not more magnani
mous than that which we may find occasion to do in the dail y ,

walks of l i fe ; in tempta t ion in di stress in bereavement in the , , ,

solemn approach to death In the great Providence o f God in the .

,

great ordinances o f our bei ng there is opened to every man a ,

sp here for the noblest action I t i s not even in extraordinary .

'

situations W here all eyes are upon us where all our energy i s
, ,

aroused and all our vigilance i s awake that the highest e ff orts o f
, ,

virtue are usually demanded o f us ; but r ather in silence and se

e lusion amidst our occupations and our homes ; in wearing sick
,

ness that makes no complaint ; in sorely tried honesty that asks

,
-
,

no prai s e ; in simple di sinterestedness hiding the hand that resigns ,

its advantage to another .

Masonry seeks to ennoble common li fe Its work i s to go down .

in to the obscure and unsearched records of daily conduct and

feeling ; and to portray not the ordinary virtue o f an e x t r ao r di
,

na r y li f e ; but the more extraordinary virtue o f ordinary li fe

°
'

What i s done and borne in the shades of privacy, in the hard and
beaten p ath o f daily care and toil full o f uncelebrated sacrifices ;
'

in the su ffering and sometimes insulted su ff ering that wears to

, ,

the world a cheerful brow ; in the long stri fe o f the spirit resisting ,

pain penury and negl ect carried on in the inmost depths o f the
, , ,

heart what is done and borne and wrought and won there is
—
, , , ,

a higher glory and shall inherit a brighter crown

,
.

O n th e vol u me o f M aso nic li fe one bright word is writte n fr o m .

 KN I G H T or T H E RO YA L AX E . 51

which on every side blazes an ine ff abl e splendor . That word i s

D UTY .

To aid in secu ring to all labor permanent employment and its

j ust reward : to help to hasten the coming of that t i me when no

one shall su ff er from hunger o r destitution because though will

, ,

ing and able to work he can find no employment or because he

’

, ,

has been ov ertaken by sickness in the midst o f his labor are part ,

o f your duties a s a K night o f the Ro yal Axe And i f we can suc

.

ce e d i n making some small nook o f God s creation a little more

’

fruit ful and cheerful a little better and more worthy o f Him o r
,
—
.

in making some one or two human hearts a little wi ser and more ,

man ful and hopeful and happy we shall have done w or k worthy
, ,

o f M a s o n s and acceptable to o u r Father in Heav en

,
.
 XX III .

C H I EF OF THE T A B E R N A C LE .

A M ON G most o f the Ancient N ations there was in addition to ,

their public worship a private one styl ed the Mysteries ; to which

,

those only were admitted w h o had been prepared by certain cer e

monies called initiations .

The most widely disseminat ed o f the ancient wo rships were

’

those o f Isis O rpheus D i o nu so s Ceres and M ithras Many bar

, , ,
.

barous nations received the knowledge o f the Mysteries in honor

o f these divinities from the Egyp tians be fore they arrived in ,

Greece ; and even i n th e B riti sh I sles the Druids celebrated tho se

o f D i o nu so s learned by them from the Egyptians
, .

The Mysteries o f Eleus i s celebrated at Athens I n honor o f

,

Ceres swallowed up as it were all the others All the neighboring

, , , .

nations neglected thei r own to celebrate those o f Eleusis ; and in

,

a little while all Greece and Asia Minor were filled with the I miti
ates They spread into the R oman Empire and even beyond its
.
,

”
limits those holy and augu st Eleusinian Mysteries said Cicero
,
“
, ,

“ ”
in which the people o f the remotest lands are initiated Zosi .

mus says that they embraced the whole human race ; and Aristides
termed them the co mmon temple o f the whole world .

There were in th e Eleusinian fe asts two sorts o f Mysteries the

, , ,

gr eat and the little The latter were a kind o f preparation for
,
.

the former ; and everybody was admitted to them O rdinarily .

there was a novitiate o f three and som etimes o f four years

,
.

Clemens o f Alexandri a says that what was taught in the great

Mysteries concerned the Universe and was the completion and ,

perfection of all instruction ; wherein things were seen as they

were and nature and her works were made known
,
.

The ancients said that the Initiates would be more happy after
death than other mortal s ; and that while the so ul s o f the Profane ,

on leaving thei r bodies would be plunged in the mire and remain

, ,

buried in darkn ss those o f the Initiates w oul d fly to th e Po rtu

e
,

nate Isles the abode o f the Go ds

,
.

352
354 M ORA L S AND D G MA O .

invention and each insisted that they had borrowed nothing from
,

a ny other people .

In Egypt and the East all re lig io ,

'

forms w a s 1 1 ore or
,

Greece a distinct name a n d o ffice were a ssigned to the M ysteries

, ,

was because th e superficia l p opular theology left a want u n sat i s

fie d which religion in a wider sense alone could su p ply Th ey
were practical ack nowled gm
.
.
,

ents o f the insu fficiency o f the popular '

religion to satis fy the deepe r thoughts and aspirations o f the mind .

The vagueness o f symbolism might perhaps reach what a mo re

palpable and conventiona l creed could not The former by it s .
,

i nde fini te nes s acknowledg ed the abstruseness o f its subj ect ; it

treated a mysterious sub j ect m
,

ystically ; i t endeavored to illustr ate

what i t coul d not expla in; to excite an appropriate feeling i f it ,

could not develop an adeq u ate idea ; and made the image a mere
subordinate conveyance for the concepti on which itsel f never ,

became too obvious or familiar .

The i nstruction now conveyed by books and letters was o f o ld

conveyed by symbol s ; and the priest had to invent o r to p e rp e tu
ate a display o f rites and exhibitions which were not only m ore ,

att ractive to the eye than w o rds but o ften to th e mind more sug ,

g e st i v e and pregnant with meaning .

A fterward the i nstitution became rather moral and political

, ,

than religious The civil magistrates shaped the ceremonies to

.

pol itical end s in Egypt ; the sages who carried them from that
c ountry to Asia Greece a n d the N orth o f Europe were all kings
, , ,

o r legislators The chief magistrate presided at those o f Eleusis

.
,

r epresented by an o fficer styled K i ng : and the Priest played but

a subordinate part .

The Powers revered in the Mysteries were all in reality Na ture

Gods ; none o f whom could be con sistently addressed as mere
h eroes because their nature was con fessedly super heroic The ‘

-
.
,

Mysteries only in fact a more solemn expression o f the religion

,

o f the ancient poetry taught that doctrine o f the T h eo c ra c i a or

,

Divine O neness which even poetry does not entirely conceal

,
.

They were not in any open hostility with the popular relig ion but ,

only a more solemn exhibition of i t s symbol s ; or rather a part

o f itsel f in a more impressive form The esse nce of all Mysteries .
,

as of all polytheism consists in this that the conception o f an

, ,

unapproachable Being single eternal and unchanging and that

, , , ,
 C H IEF O F T H E T A B E RN A CL E . 355

of a G od of N ature whose manifold power i s immediately

, re

vealed to the senses in the incessant round o f movement li fe and , ,

death fell asunder in the treatment and were separately symbol

, ,

i ze d
. They o ff ered a perpetual problem to excite curiosity and .

contributed to satis fy the all pervading religious sentiment which

-
,

i f it obtain no nourishment among the simple and intelligible finds ,

c ompensating excitement in a reverential contemplation of th e

o bscure .

N ature i s as free from dogmatism as from tyranny ; and th e

e arliest instructors o f mankind not only adopted her lessons b u t ,

a s far as possible ad hered to her method o f imparting them .

They attempted to reach the understanding through the eye ; and

the greater part o f all religious teachi ng was conveyed through
” “
this ancient and most impressive mode o f exhibition o r demon
st r a t i o n
. The Mysteries were a sacred dr ama exhibiting some ,

legend signi ficant o f N ature s change of the visible Universe in

’
,

which the divinity i s revealed and whose import was in many

,

resp ects as open to the Pagan as to the Chri stian Beyond the
,
.

current traditions or sacred recital s of the temple few explana ,

tions were given to the spectators who were le ft as in the school , ,

o f nature to make inferences for themselves

, .

The method o f indirect suggestion ; by allegory or symbol i s a ,

more e fficacious instrument of instruction than plain didactic

langu age ; since we are habitually indiff erent to that which i s
acquired without e ff ort : The initiated are few though m any
“
,

bear the thyrsus And it would have been impossible to provide

.

a lesson suited to every degree o f cultivation and capacity unless ,

it were one framed a fter N ature s example or rather a representa

’

tion o f N at ure hersel f employing her universal symbolism instead

,

o f technicalities of langu age inviting endless research yet reward

, ,

ing the humble st inquirer and disclosing its secrets to every one in
,

proportion to his preparatory training and power to comprehend

them .

Even i f destitute of any formal or official enunciation o f thos e

important truths which even in a cultivated age it was o ften found
,

inexpedient to assert except under a veil o f allegory and which ,

"

moreover lose thei r dignity and value in proportion as th e v are

learned mechanically as dogmas the show s of the M ysteries cer
,

fainly contained suggestions i f not lessons which in the opinion ,

not of o ne competent witness only but o f ma ny were adapted to , ,

t le v a t e the charact e r o f t h e s p ectator s enablin g them to au g ur .

356 M ORA LS A N D D G MA O .

some thi ng o f th e purpose s of ex istence as wel l as o f the mea ns o f ,

i mproving it to l ive be tte r and to die happie r

, .

Unli k e the religion o f books o r creeds th ese mysti c sho ws and

'

,
‘

p e r f ormances w ere n o t the r ea ding o f a lecture but the o peni ng ,

o f a problem impl y ing neither exemption fro m resea rch nor hos
, ,

t i li ty to phil o sophy : fo r on the contr ary philo so phy i s th e gre at

, ,

My s tag ogue o r Ar ch Ex p ounder of symbol i s m : tho ugh the i nter

-

p r e t a t i o n s by the Grecian Philosophy o f the old myths and sy mb ols

w e re in many instanc es a s il l foun ded as in o thers they are corre ct

-
, .

N 0 better mean s could be d evi s ed to ro u se a do rm a nt intell ect ,

tha n tho se imp ressive ex hibition s which addresse d it through the ,

i magination : which in s te ad o f conde mning it to a pres cri be d

,

ro utine of cr eed in vited it to s eek compare and j udg e

, The alte r , ,
.

atio n f r o m symbo l to dogm a is as fatal to beauty o f exp ressio n as ,

tha t f rom fai th to dog ma is to truth and wholesomenes s o f though t .

The first phi los ophy o ften re ver ted to the n atur al mode of teach
ing ; and Soc rate s in pa rti cular i s sa id to have esc hewed d og m a s
, , ,

endeavori ng l ike th e Mysteries ra ther to awaken and develop in

, ,

th e mi nds o f hi s hearers the idea s wi t h whi ch they were al r eady

endo wed o r pregnant than to fill them wi th ready made a dve n
,
-

t i ti o u s opinions .

S o M as onry still follow s the ancient manner of teachin g Her '

.

s ymbols are the instruction sh e g i ve s ; and the lectures are but

often partial and i nsufficient one si ded e ndeavors to i nte rpret -

those symbol s H e who wo u ld be come an acc omp li shed M aso n

.
,

m ust not be content mer ely to h ea r or even to under stand the lec
tu re s but must aided by them an d they hav i ng as it were marked
, , ,

o u t the way f o r h i m study in terpret and develop the symbo l s

, , , .

for hims el f .

The earliest specu la t ion endeavored to ex press far mo re than it

cou ld di st inctly comp reh end ; and the v ag ue impressi o ns of th e
m ind foun d in th e mysteriou s analogies o f phenom e na thei r mo s t
apt and energetic representations The M ysteries like the sym .
,

bo ls of M aso nr y were but an im ag e o f the eloquent ana logi es of

,

N atu re ; both th ose a n d these r eveal in g no new secret to su c h as

we r e or are unprepared or in cap a bl e o f interpreti ng their sig
,

Everywher e in the old Mysteries and in a ll the symboli sms and ,

ceremoni al of th e Hieroph ant was foun d th e sa me m ythical per

so na ge w h o like Her m es o r Zoroaster u ni t es H u man Attribu tes
, , , ,
358 M ORA L S AND D OG M A .

Aristopha nes who purifies his li fe and who reverently conse

, ,

crates his soul in the thi asos of the God Let him take heed .

to hi s lips that he utter no profane word ; let him be j ust and

kind to the stranger and to his neighbor ; let him give way to
,

no vicious exces s lest he make dull and heavy the organs o f the
,

spirit Far from the mystic dance o f the thi asos be the impure
.
,

the evil speaker the seditious citizen the selfish hunter after
, ,

gain the traitor ; all those in short whose practices are more akin
, , ,

to the riot of Titans than to the regulated li fe o f the O rp h i c i o r ,

the Cu r etan order of the Priests of Id aean Zeus .

The votary elevated beyond the sphere o f his ordinary

,

faculties and unable to account for the agitation which ove rpo w
,

ered him seemed to become divine in proportion as he ceased to

,

be human ; to be a d aemon or god Already in imagination th e .

, ,

initiated were numbered among the b e ati fie d They alone enj oy .

.

ed the t rue li fe the Sun s true lustre while they hymned their
,
’
,

G o d ben eath the mystic groves o f a mimic Elysium and were ,

really renovated or regenerated under the genial influence o f their

dances .

“
They whom Proserpina gu ides in her mysteries it was s aid , ,

who imbibed her instruction and spiritual nourishment rest

from their labors and know stri fe no m
,

ore Happy they w h o .

witness and comprehend these sacred ceremonies ! They are made

to know the meaning o f the riddle o f existence by observing it s
aim and termination as appointed by Zeus ; they partake a benefit
more valuable and enduring than the grain bestowed by Ceres ; fo r
they are exalted in the scale o f intellectual existence and obtai n ,

”
sweet hopes to console them at their death .

N o doubt the ceremonies o f in itiation were originally few and

simple As the great truths o f the primitive revelation faded o u t
.

of the memories o f the masses o f the People and wickedness ,

became ri fe upon the earth it became necessary to discriminate , ,

to require longer probation and sat i s factory tests o f the candi

dates and by spreading around what at first were rather school s
,

o f instruction than mysteries the veil o f secrecy and the pomp o f , ,

ceremony to heighten the opinion o f their value and importance

, .

Whatever pictures later and especially Christian w riters may

draw o f the Mysteries they must not only originally but for many
, , ,

ages have continued pure ; and the doctrines o f natural rel igion
,

a nd mo r al s th e re taught hav e be en o f th e hi ghe st imp ortan ce ;

,
 C H IE F on TH E TA B E RN A CL E . 59

b ecause both the most virtuous as well as the most learned and
p h i 10 5 0 p h i c o f the ancients speak of them in the lo ftiest terms .

That they ultimately became degraded from thei r high estate and ,

corrupted we know
,
.

The rites o f initiation became progressively more complicated .

Signs and token s were invented by which the Children o f Light

could with facility make themselves known to each other Differ .

ent Degrees were invented as the number o f Initiates enlarged

, ,

i n order that there might be in the inner apartment of the Temple

a favored few to whom alone the more valuable secrets were
,

entru sted and who could wield e ff ectually the influence and
,

power of the O rder .

O riginally the Mysteries were meant to be the beg i nning o f a

new li fe of reason and virtue The initiated or esoter i c com
.

panions were taught the doctrine o f th e O ne Supreme G o d the ,

theory o f death and eternity the hidden mysteries o f N ature the

, ,

prospect o f the ultimate restoration o f the soul to that state o f

perfection fro m which it had fallen its immortality and the states , ,

o f reward and punishment a fter death The uninitiated were .

deemed Pro fane unworthy of public employment or private con

,

fide nc e sometimes proscribed as A theists and certain o f ever

, ,

lasting punishment beyond the grave .

All persons were initiated into the lesser Mysteries ; but few
attained the g r e a te r i n which the true spirit o f them and most
, .
,

o f thei r secret doctrines were hidden The veil o f secrecy was

.

impenetrable sealed by oaths and penalties the most tremendous

,

and appalling It was by initiation only that a knowledge o f

.
,

the Hieroglyphics could be obtained with which the walls , ,

columns and ceilings o f the Temples were decorated and which

, , ,

believed to have been communicated to the Priests by revelation

from the celestial deities the youth o f all ranks were laudably
,
“

ambitious o f deciphering .

The ceremonies were performed at dead o f night generally in ,

apartments under ground but sometimes in the centre o f a vast

-
,

pyramid with every appliance that could alarm and excite the
,

candidate Innumerable ceremonies wild and romant ic dreadful

.
, ,

and appalling had by degrees been added to the few expressive

,

symbols o f primitive observances under which there were i n ,

stances i n which the terrified aspirant actually expired with fear .

The pyramids were probably used fo r the purposes of initiation ,

360 M ORA L S A ND D G M A . O

as were cave rns pagodas and labyrinths ; fo r the ceremonie s

, ,

required many apartments and cells long passages and wells In , .

Egypt a principal place for the Mysteries was the i sland o f Ph ilze
on the N ile where a magnificent Temple o f O siri s stood and his
, ,

relics were said to be preserved .

With their natural proclivities the Priesthood that select and , ,

exclusive cl ass in Egypt India Ph oenicia Judea and Greece as

, , , , ,

well as in Britain and R ome and wherever el se the Mysteries ,

were known made use of them to build wider and higher the
’

fabric o f their own power The purity o f no religion continues .

long R ank and dign ities succeed to the primitive simplicity U n

. .

principled vain insolent corrupt and venal men put on God s

, , , ,
’

livery to serve the Devil withal ; and luxury vice intolerance and , , ,

pride depose frugality virtue gentleness and humil ity and Change , , , ,

the altar where they should be servants to a t hrone on which ,

they reign .

But the K ings Phil osophers and Statesmen the wise and great
, , ,

and good who were admitted to the Mysteries long postponed ,

t hei r ultimate sel f destruction and restrained the natural tenden

-
,

cies o f the Priesthood And accordingly Zosimus thought that .

the neglect o f the Mysteries after Diocletian abdicated was the ,

chief cause o f the decline o f the R oman Empire ; and in the yea r
364 the Proconsul o f Greece would not Close the Mysteries not
, ,

withstanding a law o f the Emperor Va lentinian lest th e people ,

should be driven to desperation i f prevented from performing ,

th em ; upon which as they believed the wel fare of mankind , ,

wholly depended They were practised in Athens until the 8 th

.
’

century in Greece and R ome for severa l centuries after Chri st ;

,

an d in Wales and Scotland down to the 1 2 th centur y .

The in h abitants of Indi a origi nally practised the Patriarch al

rel igion Even the later worship o f Vishnu was cheerful and
.

social ; accompanied with the festive song the sprightly dance , ,

and the resounding cymbal with libations o f milk and honey , ,

garlands and perfumes from aromatic woods and gums

,
.

There perhaps the Mysteries comm enced ; and in them under ,

al legories were taught the primitive truths We cannot wi thin

,
.
,

the limits o f this lecture deta il the ceremonies o f initiation ; and ,

shall use gene ral language except where something from tho se ,

old Mysteries still remains in M asonry .

The Initiate was invested with a c ord of three threads so twine d ,

362 M OR A L S AN D D GMA O .

primal Creator ! Eternal God o f Gods ! The World s Mansi on ! ’

Thou art th e Incorruptible Being distinct from all things t ran ,

-

sient ! Thou art be fore all Gods the Ancient Absolute Exi stence , ,

and the Supreme Supporter of the Universe ! Thou art the '

Supreme M ansion ; and by Thee O Infinite Form the Universe , ,

was spread abroad .

Th e candidate thus taught the first great primitive truth was

, ,

called upon to make a formal declaration that he would be tract ,

able and obedient to his superiors ; that he would keep his body
pure ; govern hi s tongue and observe a pa s sive obedience in t e
,

c e i v i ng the doctrines and traditions o f the O rder ; and the fir m e st

secrecy in maintaining inviolable its hidden and abstruse myste

r i es Then he was sprinkled with water ( whence our bapt i sm )
.

c ertain words now unknown were whispered in hi s ear ; and he

, ,

was divested o f his shoes and made to go three times around the ,

cavern Hence our three circuits ; hence we were neither barefoo t

.

nor shod : and the words were the Pass words o f that Indian -

Degree .

The Gymnosophist Priests came from the banks o f the Eu

p h r a t e s into Ethiopia and brought with them ,
their sciences and
their doctrines Thei r principal College was at Meroe and their
.
,

Mysteries were celebrated in the Temple of Amun renowned for ,

his oracle Ethiopia was then a powerful State which preceded

.
,

Egypt in civilization and had a theocratic government Above

,
.

the K ing was the Priest who could put him to death in the name,

of the Deity Egypt was then composed of the Thebaid only

. .

Middle Egypt and the De lta were a gul f of the Medi terranean .

The N ile by degrees formed an immense marsh which afterward , ,

drained by the labor o f man formed Lo wer Egypt ; and was for ,

many centuries governed by the Ethiopian Sacerdotal Caste o f ,

Arabic origin ; a fterward di splaced by a dynasty of warriors The .

magnificent ruins of A x o u m with its obelisks and h i e r o gyp h i cs

, ,

temples vast tombs and pyramids around ancient Meroe are far
, , ,

older than the pyramids near Memphis .

The Priests taught by Hermes embodied in books the occult

, ,

and hermetic sciences with their own discoveries and the revela
,

tions o f the Sibyl s They studied particularly the most abstract

.

sciences di scovered the famous geometrical theorems which Py

,

th ago r a s afterward learned from them calculated eclipses and , ,

regulated nineteen Centuri es before C aesar the Julian year They

, ,
.
 C H I EF O F TH E T A B ERN A CL E . 363

descended to practical investigatio ns as to the necessities o f li fe ,

and made known their discoveries to the people ; they cultivated
the fine arts and inspired t h e people with that enthusiasm which
,

produc ed the avenues o f Thebes the Labyrinth the Temples o f , ,

K a r n ac Denderah Edfou and Phil ae the monolithic obelisks a nd

, , , , ,

the great Lake Moeri s the fertilizer o f the country , .

The wi s dom o f the Egyptian Initiates the h igh sc i enc e s and ,

'

lofty morality which th ey taught and thei r immense knowledge , ,

excited the emulation o f the most eminent men whatever thei r ,

rank and fortune and led them despite the complicated and ter ,

rible trials to be undergone to seek admi ssion into the Myster ies ,

o f O siris and Isis .

From Egypt the Mysteries went to Ph oenicia and were cele

, ,

b ra te d at Tyre O siri s changed hi s name and become Adoni or

.
,

D i o nu so s still the representative o f the Sun ; and a fte rward these

,

Mysteries were introduced successively into Assyria B abylon Per , ,

sia Greece S icily and Italy In Greece and Sicily O siri s took the
, , , .
,

name o f B acc hu s a nd Isis that o f Ceres Cybele R hea and Venus

v
, , , .

Bar Heb ra e u s says : Enoch was the first who i nve nte d b ooks
“

and di ff erent sorts o f writing The ancient Greeks declare th at .

Enoch i s the same a s Mercury Tri smegi stus [ Hermes ] and tha t ,

he taught the sons o f men the art of building cities an d enacted ,

some admirable laws He discovered the knowledge o f the

.

Zodiac and the course o f the Planets ; and he pointed out to the
,

sons o f men that they should worshi p God that they should fast
, , ,

that they should pray that they should give alms votive o ff erings
, , ,

and tenths He reprobated abominable food s and drunkenness

.
,

and appointed festivals for sacrifices to the Sun at each of the

.

”
Zodiacal Signs .

Manetho extracted his hi story from certain pillars which he dis

covered i n Egypt whereon i n sc r ip t i o n s h ad been made by Thoth
,
-
,

or the first M ercury [ or Hermes ] in th e sacred letters and dia

.
,

lect : but which were after the flood trans lated from that di alect
into the Gre ek tongue and laid up in the private recesses o f the
,

Egy ptian Temp les These pillars w ere found in subterranean cav
.

e rns near Thebes and beyond the N ile not far from the sounding
, ,

statue of M emnon in a place called Syringes ; which are des cribed

,

to be certain winding apartments underground ; made it i s said , ,

by those who were skilled in ancient rites ; who foreseein g t he ,

coming of the Deluge and fearing lest the memory of their ce re

,
 M ORA LS O
A N D D G MA .

m onies sh ould be obliterated built and con t ri ved vaul ts du g with

, ,

vast labor in sever a l places

, .

Fro m th e bosom o f Egypt sprang a man o f cons u mma te wi s

do m i ni tiated in th e s e cret knowl ed ge o f India o f Persia and of
, , ,

Ethiopia na med Thoth or Ph th a by hi s compatriots Taa u t by the

, ,

Ph oenicians H ermes Trismegis tus by the Gr eeks and Adris by

, ,

th e R abbins N ature se e med to have cho se n hi m for her favorite

.
,

and to have lavi s h e d on him all the quali ti es necessary to enabl e

hi m to study her and to know her tho r oug hly The Deity had so .
,

to say in fused into him the sc i e nce s and th e arts in o rde r th a t

, ,

he mi ght in struct the whole world .

He invented many things necessary for the u se s o f li fe and ,

gave t he m suitabl e name s ; he ta ught men how to write down their

tho ug hts and arrange their spe ech ; he insti tuted th e ceremonies
to be obs er ved in the wor shi p o f each o f the G o d s ; he observed
th e c our se of th e stars ; he i nven te d mu si c the di ff er ent bo d ily
'

e x erci ses a r ithmetic m e dicin e the art of working in meta l s t he

, , , ,

lyr e Wi th thr ee stri ngs ; he regulated the three tones of the vo i c e ,

the s h ar p ta ken from autumn the gr av e f om winter and the m i d

,
r , ,

dl e from spr ing the re being then bu t thre e sea sons

,
It wa s h e . .

w ho taugh t the Greeks the mode o f i nterpre t ing ter ms and thing s ,

Whence they ga ve him the name o f Eop ng [ H ermes] which s ig ‘

,

ni fie s I nt e r pr e ter .

In Egy pt he insti tuted hieroglyphics : he se l ec ted a cer tain

nu mbe r of per son s whom he j u dge d fitt e d to be the d epos i tar ies

o f his s ecr ets of such on ly as were capable of att a

,
ining the th ro ne
an d the fir st office s in the Myst eries ; he united them i n a body

c re ated t hem P ri es ts of t h e Li vi ng G o d ins tructed themin the

,

sciences and arts and explained to them the s ymbols by whic h

,

the y w ere ve iled Egypt 1 500 ye a rs befo re the time o f Mo ses

.
, ,

rev er ed in t he Mys te ries O N E S U P R E M E G OD called the O N LY U N ,

CREA T ED .Unde r H i m it pai d homag e to s even pri nc i p al dei ti es .

I t i s to H er mes w h o li ved a t t ha t per iod th a t we must att r i bute

, ,

the co n cealme n t o r v e ili ng [ ve la ti on ] o f the Ind ian worship whi ch ,

Mos es u nv eile d or reve al ed changi ng ; noth i ng o i the laws o f

, .

H erme s exc ep t t h e plurality o f his mysti c God s

, .

The Egypti an Pri es t s rel a ted that Herm e s dying said : H ith , ,
~

erto I ha ve lived an exile from my true country : now I r etur n

th i the r . Do not we ep f or me : I r et u rn to that celes tial country

w hi t h er e a ch go es i n hi s t u rn Th er e i s G od This li fe i s but a
. .
 M ORA L S A ND D GMA O .

drew from this source : but these Mysteries concealed under so ,

many unexpl ained envelopes ended in giving birth to a swarm o f ,

absurdities w hich from G reece spread over the whole earth

, , , .

In the Grecian Mysteries as established by Pythagoras there , ,

were three Degrees A preparation o f five years abstinence and

.
’

silence was required I f the candidate was foun d to be passionate

.

or intemperate contentious or ambitious of worldly honors and

, ,

di s tinctions h e w a s re j ected
,
'

In hi s lectur es Pythagoras taught the mathematics as a me

, ,

di u m whereby to prove the existence of God from observation and

by means of reason ; gr ammar rhetoric and logic to cultivate , , ,

and improve that reason arithmetic because he Conceived that , ,

th e u lti m a te benefit o f man consi sted in the science of numbers

‘

and ge ometry mu si c and astronomy because he conceived that

'

, , ,

man is indebted to them for a kn owledge o f what i s really good

a nd use ful .

H e taught the true meth od o f obt aining a knowledge o f the

Divine laws of puri fying the soul from its imperfections o f ,

s earching for truth and o f practising virtue ; thus imitatin g the

,

perfections o f God He thought his sys tem vain i f it did not con
.
,

tribut e to expel vice and introduce virtue i nto the mind He .

t aught tha t the two most excellent things were to speak the truth , ,

and to render benefits to one another Particularly he inculcated .

Silence T emperance Fortitude Prudence and Justice He taught

, , , , .

the immortal ity of the soul the O mnipotence o f God and the , ,

necessity of personal holiness to qual i fy a man for admi ssion into

the Society o f the Gods .

Thus we owe the particular mode o f instruction in the Degree

o f Fellow Craft to Pythagora s ; and that Degree i s but an imper
-

fe et reproductio n o f his lectures From him too we have many .

, ,

o f our explanations o f the symbols He arranged hi s assemblies .

due East and West because he held that M otion began in the
,

East and proceeded to the West O ur Lodges are said to be due .

Ea s t and West because the Master represents the rising Sun and
, ,

o f course must be in the East The pyramids too were built .

, ,

precisely by the four cardinal points A nd our expression that . .

o u r Lod ges extend upwar d to the Heavens comes from the Per ,

si a n an d Druidic custom of having to their Temples no roofs but

t h e sky
.

Pl ato d e v e l o p e d an d spiritu ali zed th e philosophy o f Pythagor as

 CH IE F O F TH E T A B ERN A CL E . 367

Even Eusebius the Christian admits that he reached to the vesti ,

bule o f Truth and stood upon its threshold

, .

Th e D ruidical ceremoni e s undoubtedly came from India ; and ‘

the Druid s were originally Buddhi sts The w ord D r u i dh like .

,

the word Al ag i signifies wi se or learned men ; and they were at

,

once philosophers magistrates and divines , , .

There was a surpri sing uni formity i n the Temples Pr i ests doc , ,

trines and worship o f the Persian M agi and B riti sh D ruids The
, .

Gods o f Britain were the same as the Cabiri o f Samothrace .

O siris and I sis appeared i n thei r Mysteries under the names o f Hu ,

and Ce r idw e n ; and like those o f the primitive Persians thei r ,

Temples were enclosures o f huge unhewn stones some o f which ,

still remain and are regarded by the common people w i th fear

,
-

and veneration The y were generally either ci rcular o r oval

. .

Some were in the shape o f a circle to which a vast serpent was

attached The circle was an Eastern symbol o f the Universe gov
.
,

erned by an O mnipotent Deity whose centre i s everywhere and ,

hi s circum ference nowhere : and the egg was an universal sy m bol

o f the world Some of the Temples were winged and some in
.
,

the shape o f a cross ; the winged ones referring to K ne p h ; the

winged Serpent Deity o f Egypt ; whence the name o f N aves tock
-
,

where one o f them stood Temples in the shape o f a cross were .

al so found in Ireland and Scotland The len gt h of one o f these .

vast structures in the shape o f a serpent was nearly three miles

, ,
.

The grand periods for initiation into the Druidical Mysteries ,

were quarterly ; at the equinoxes and sol stices In the remote .

times when they originated these were the times corresponding ,

with the 1 3th of F ebruary l st o f May 1 9 th o f August and l st o f

, , ,

N ovember The time o f annual celebration was May Eve and -

m
.
,

the ceremonial preparation s co menc e d at midnight on the 29 th ,

of April When the initiations were over on May Eve fires were
.
,
-
,

kindled on all the cairns and cromlechs in the island which ,

burned all night to introduce the sports o f M ay day The festival -

.

was in honor of the Sun Th e fli n it i atio n s were performed at

‘

m idnight ; and ther e were three Degrees .

The Gothic Mysteries w e re carried N orthward from the East ,

by O din ; who being a great Warrior modelled and varied the mto
, ,

suit his purposes and the genius o f his people He placed over .

their celebration twelve Hierophants w h o were alike Priests , ,

Counsellors o f State and Judges from whose decision there w as

,

no 3 ea ] .
368 mom s A ND D G MA O .

He h eld the number s three and nine i n p ecu li a r veneratio n ,

and was probably hi msel f the Indian Buddha: Ev ery thrice -three
months thrice hree victims were sacri ficed to the tri une G o d
-
t ,
-
.

The Go ths had three great festivals ; the most magnificent o f

w hich commenced at the winter solstice and was celebrated in ,

h onor o f Thor the Prince o f the Power o f the Air

, That being .

t h e long est night in the year and the o ne after which the Sun ,

comes N orthwa rd it was c ommemor ative o f the Creation ; and

,

t hey termed it mother-night as the one in which the creation Of ,

th e world and light from the primitive darkness took place T hi s .

wa s the Yu le J u a l or Yeol feast which a fterward became Christ

, , ,

mas At thi s feast th e initiations were celebrated Thor was the

. .

Su n the Egyptian O siri s a nd K nep h the Phoenician Bel or B aal

, , .

The initiations were had in huge intricate caverns terminating a s , ,

all the Mithriac caverns did in a spacious vault where the candi , ,

date w as br ou gh t to ligh t .

Joseph was undoubtedly initiated A fter he had interpret ed .

Pharaoh s dream that Monarch made him his Prime Minister let
’
, ,

h i m ride in his se cond chariot while they proclaimed before him , ,

ABaEC H H and set him over the land o f Egypt

‘
In addition to .

K
thi s, the ing gave him a new name Tsap ana t Pa éi n ak h and
-
, ,

ma rr i e d h im to A sa na t daught e r o f Potai Parang a Priest o f An

’

, ,

o r Hi e ro p o li s where was the Temple o f Athom Re the Great G o d

,
-
,

o f E gypt ; thus completely naturalizing him He could not have .

c ontracted thi s m arriage nor have exerci sed that high dignity
, ,

without being fir st initiated in the Myster ies When hi s B r ethren .

c a me to Egypt th e second time the Egypt ian s o f his court could ,

no t eat with them as th at would have been abominati on tho u g h

, ,

they a te with Joseph ; who was therefore regarded not as a for [

eigner but a s one o f themselves : and when he sent and brought

,

hi s brethren back and charged th e m with taking his cup he said

, , ,
”
Know ye not that a m a n like me practises divination ? thu s
a ssumi ng the Egyp ti an o f high rank initiated into the Mysterie s ,

an d as su ch conversant with the occult scien ces .

So al so must Mose s have been initiated : fo r he was not only .

b r ought up in the co urt of t he K ing as the adopted son o f the ,

K ing s daughter until he was forty years o f ag e ; but h e was ia

’

st ructed i n all the learning o f the Egyptians and ma rried a fter ,

A n Eg y p t i a n w o r d .
m e a nin g , Ro w da w n .
370 M OR A L S A N D DoG M A .

no w been admitted and the moral lesson o f which is devotion to

, ,

the service o f God and disinterested zeal and constant endeavor

,

for the wel fare o f men Y ou have here received only hints o f the
.

t rue obj ects and purp oses of the Mysteries Herea fter i f yo u are
.
,

pe rmitted to advance you will arrive at a more complete u nder

,

st anding of them and o f the sublime doctrines wh ich they teach .

Be content there fore with that which you have seer and hear d
, , ,

a n d a wait p atiently the advent o f the greater light .

 XX IV

P R I N C E O F T H E T A B E R N A C LE .

S Y M B O L S were the almost universal language o f ancient

theolo gy They were the most obvious meth o d o f instructio n ; for
.
,

like nature hersel f they addressed the understanding through the

,

eye ; and the most ancient expressions denoting communica tion o f

religious knowledge signi fy ocular exhibition The first teachers
, .

o f mankind borrowed thi s meth o d o f instruction ; and it com

prised an endless store o f pregnant hieroglyphics These lessons .

o f the olden time were the riddl es o f the Sphynx tempting the ,

curious by their quaintness but involving the personal risk o f the

”
adventurous interpreter The Gods themselves it was s aid
.
, ,

“
disclose their i ntention s to the wi se but to fools thei r teaching
,

i s unintelligible and the K ing o f the Delphic O racle was said

not to de cla r e nor on the other hand to con ce al ; but emphatically
,

to i nti ma te or s ignify .

The Ancient Sages both barbarian and Greek involved thei r

, ,

meaning in similar indirections and eni gm as ; their lessons were

conveyed either i n visible symbol s or in those parables and
,
“
o

”
dark sayings o f old which the I sraelites considered it a sacred
,

duty to hand down unchanged to su c ce ssiv e g e n e ra t io n s The '

explanatory tokens employed by man whether emblematical ob

'

j ects or actions
,
symbols or mystic ceremonies were like the mys ,

tic signs and portents either in dreams or by the wayside supposed ,

to be significant o f the intentions o f the Gods ; both required the

ai d o f anxious thought and skill fu l interpretation It was only by .

a correct appreciation o f analogous problems o f nature that the ,

will of Heaven could be understood by the Diviner or the le ssons ,

o f Wisdom become mani fest to the Sage .

The Mysteries were a s e ries o f symbol s ; and what was s po ke n

there con sisted wholly o f accessory explanations of the act or
i mage ; sacred commentaries explanatory of established symbols ;
,

w ith little o f those independent traditions embodyin g physical or .

moral speculation in which the elements or planets were the

,

37 1
372 M OR A L S AND D GMA O .

ac tors and the creation and revolutions o f the world were inter
,

mingled with recollections o f ancient events : and yet with so

much o f that al so that nature became her own expositor through
,

t he medium o f an arbitrary symbolical instruction ; and the

ancient views o f the relation between the human and divine
received dramatic forms .

There has ever been an intima te al liance between the two sys
‘

tems the symbolic and the philosophical in the allegories o f the

, ,

monu ments o f all ages in th e sym b olic w ritings o f the p riests o f

,

all nations in the ri tual s o f all secret and mysterious s oc ieties

,

the r e has be e n a c o nstant series a n i nv a r i able uni form ity o f p rin

‘

c ip le s which c ome fro man a gr e gate vast imposing and true

, g , , , ,

c ompo sed of parts th a t fit harmoniously only there .

Symbolical instruction is re c ommended by the constant and

u ni form usage o f antiquity ; and i t has retained its influence
th roughout all a ge s as a system o f mysterious communication
,
.

The Deity in hi s revelation s to man adopted the use o f material

, ,

images for the purpose of en forcing sublime truths ; and Christ

ta ught by symbol s and parables Th e mysterious knowled g e o f .

the Druids was e mbodied in sign s and symbol s Taliesin de .

,

“
sc ribing his ini ti ation says : The secrets were imparted to me
,

by the old Giantess ( Cer i dw en o r I si s ) without the use o f audi , ,

” ” “
ble language And again he says I am a s ile n t proficient
.
, .

Initiation was a school in which were taught the truths o f , .

.
p rimit i ve revelation the existence
,
and attributes of one God t he ,

i mmort al ity o f the Soul rew a rds and punishments in a future li fe

, ,

the phenomena of N ature th e arts the sciences morality legis

'
'

, , , ,

la tion p hilosophy and philanthropy and what w e now style

, , ,
-

psychology and metaphy si cs with animal magnetism and the , ,

other occult sciences .

A ll the ideas of the Priests o f Hindo stan Persia Syria Arabia , , , ,

Ch ald aea Ph oenicia were known to the Egyptian Priests The

, ,
.

ra tional Indian philosophy a fter penetrating Persia and Ch ald aea

, ,

gave birth to th e Egyp tian Mysteries We find that the use o f .

Hieroglyphics was precede d in Egyp t by that o f the easily under

stood symbol s and figures from the mineral animal and vegeta , , ,

ble kingdoms used by the Indians Persians and Chald aeans to

, , ,

express their thoughts ; and thi s primitive philosophy was th e

ba si s o f th e m odern philosophy o f Pythagoras and Plato .
374 M ORA L S O
A ND D G M A .

among which the Mysteries were practised So e ffe ctually w as the .

knowledge of the hieroglyphics of the highest Degree hidden from

all but a favored few that in process o f time their meaning was
,

entirely lost and none could interpret them I f the same hier o
, .

l
g yp hi c s were employed in the higher as in the lower De grees they ,

had a di ff erent and more abstruse and figurative meaning It .

w a s pretended in later times that the sacred hieroglyphics and

, ,

language were the s ame that were used by the Celestial Deities .

Everything that could heighten the mystery o f initiation was

added unti l the very name o f the ceremony possessed a strange
,

charm and yet con j ured up the wildest fears The greatest rap
,
.

ture came to be expressed by the word that signified to pass

through the My steries .

The Priesthood possessed o ne third o f Egypt They gained .

much o f thei r influence by m eans o f the Mysteries and spared no ,

means to impress the people with a full sense o f their importance .

They represented them as the beginning o f a new l i fe o f reason

and vi rtu e zth e initiated or esoteric companions were said to en
,

t e r t a i n the most agreeable anticipations respecting death and eter

mity to comprehend all the hidden mysteries o f N ature to have

, ,

their souls restored to the original perfection from which man had
fallen ; and at their death to be borne to the celestial mansions of
the Gods The doctrines of a future state of rewards and puni sh
.

ments formed a p rominent feature in the Mysteries ; and they

were also believed to assure much temporal happiness and good
f ortune and a fford absolute security against the most imminent
,
,

dangers by land and sea Public odium was cast on those who .

refused to be initiated They were considered profane unworthy

.
,

o f public employment or private confidence ; and held to be

doomed to eternal punishment as impious To betray the secrets .

of the Myster ies to wear on the stage the dress of an Initiate or

, ,

to hold the M ysteries up to derision was to i ncur death at the ,

hands of public vengeance .

It i s certain th a t u p to the time of Cicero the M ysteries still

‘
,

retained much of their original character o f sanctity and purity .

A n d at a la t e r day as we know N ero after committing a horrible

’

, , ,

crime did not dare even in Greece to aid in the celebration o f

, , ,

t h e Myster i es ; nor at a still later day was Constantine the Chris ,

tian Emperor allowed to do so after his murder of his relatives

, ,
.

Everywhere and in all their forms the Mysteries were

, ,
 PRI N CE O F T H E TA B E RN A CL E . 37 5

fu nereal ; and m
celebrated the ystical death and restoration to li fe
o f some divine or heroic p ersonage : and the detail s o f the le gend

and the mode o f the death varied I n the di fferent Countries where
the Mysteries were practised .

Their explanation belongs both to astronomy and mythology ;

and the Legend of the M aster s Degree i s but another form o f ’

that o f the Mysteries reaching back in o ne shape or other to the

, , ,

remotest antiquity .

Whether Egy pt originated the legend or borrowed it from

’

India or Chald aea i t i s now impossible to know But the Hebrews

, .

received the Mysteries from the Egyptian s ; and o f course wer e

familiar with th e i r legend known as it was to those Egyptian
—
,

Initiates Jose ph and Moses It was the fable ( or rather the tr u th

, .

clothed in allegory and figu res ) o f O SI R I S the Sun Source o f , ,

-
.

Light and Principle o f Good and T Y P H ON the Principle o f Dark

, ,

ness and Evil I n all the hi stories of the Gods and Heroes lay
.

couched and hidden astronomical detail s and the history o f the

operations o f vi sible N ature ; and those in their turn were also
symbols o f higher and pro founder truths N one but rude u ncu l .

ti va te d intellects could long consider the Sun and Stars and the
Powers o f N ature as Divine or as fit ob j ects of H u man Worship ;
,

and th ey will consider them so while the world lasts ; and ever re ‘

m ain ign orant o f the great Spiritual Truths o f which these are
the hieroglyphics and expressions .

A brie f summary o f the Egyptian legend will serve to sh o w the

leading idea on which the Mysteries among the Hebrews were
based .

O siri s sa i d to have been an ancient K ing o f Egypt was the

, ,

Sun ; and I sis his wi fe the Moon : and his hi story recounts in
, , ,

poetical and figurative style the annual j ourney o f the Great

,

Luminary of Heaven through the di fferent Sign s o f the Zodiac .

In the absence o f O siris Typhon his brother filled with envy

, , ,

and malice sought to us u rp hi s throne ; but his plans were f ru s

,

t ra te d by Isi s . Then he res olved to kill O siris This he did by .

,

persuading him to enter a co ffin or sarcophagus which he then ,

flung into the N ile A fter a long search I si s found the body and
.
‘
, ,

concealed it in the depths o f a forest ; but Typhon finding it there , ,

cut it into fourteen pieces and scattered them hither and thither
,
.

A fter tedious search I sis found thirteen pieces the fishes having
, ,

ea t en the other ( the privates ) which she replaced o f wood and

, ,
37 6 M ORA L S A ND D G M A O .

buried the bo dy at Ph ilze ; where a t emple o f surpassing magnifi

cence was erected in honor o f O siris .

I si s aided by her son O ru s Horus or Har oeri warred against

, ,
-
,

Typhon slew him reigned gloriously and at her death was r e

, , ,

united to her husband in the same tomb , .

Typhon was represented as born o f the earth ; the upper part o f

hi s body covered with feathers in stature reaching the clouds his , ,

arms and legs covered with scales serpents darting from him o n ,

every side and fire flashing from hi s mouth Horus who aided in
, .
,

slaying him became the God o f the Sun answering to the Grecian
, ,

Apo llo ; and T yp h on is but the anagram o f Python the great -

,

serpent slain by Apollo .

The word Typhon like Eve si gnifies a s erpe nt and life *

, By , , .

its form the serpent symbolizes li fe which ci rculates throug h all ,

n atu re When toward the end o f autumn the Woman ( Virgo )

.
, , ,

in the constellations seems ( upon the Chal d aean sphere ) to crush

with her heel the head o f the serpent thi s figure foretells the ,

c oming o f winter duri ng which l i fe seems to retire from all beings

, ,

a n d no longer to circulate throu gh nature This is why Typhon .

signifies also a serpent the symbol o f winter which in the Catholic , , ,

Temples i s represented surrounding the Terrestrial Globe which

, ,

surmounts the heavenly cross emblem o f redemption I f the word , .

Typhon i s derived from Tnponl it sign ifies a tree w h i ch p r odu ce s

'

apples ( m ala evils ) the Jewish origin o f the fall o f man T yp ho n

, , .

means also one who supplants and signifies the human passions , , ,

w hich expel from ou r hearts the lessons o f wisdom In the Egyp .

tian Fable Isis wrote the sacred word for the instructi on o f men
, ,

an d Typhon e ff aced it as fast as she wrote it In moral s his name .

,

signifies P r i de I gn or an ce and False h o o d , ,

.

When Isi s first found the body where it had floated ashore near ,

Byblos a shrub o f er i ca or tamari sk near it had by th e virt u e of

, ,

the body shot up into a tree around it and protected it ; and

, ,
.

hence o u r sprig o f acacia Isi s was also aided in her search by .

Anubis in the shap e of a dog He was Sirius or the Dog Star

,
.
-
,

the friend and counsellor of O siris and the invento r of language

-
, ,

grammar astronomy surveying

,
arithmetic music and me d ical
, , , ,

science the first maker o f laws ; and who taught the worship of
th e Gods and the building o f Temples
,
.

w
a ay Tsap anai . in Hebrew . m eans a serp ent .
 8 M ORA L S A N D D G M A. O

been rival claimants says Syne si u s f o r the throne of Egyp t as

, , ,

Light and Darkness conten d ever for the empire o f the world
'

Plutarch adds that at the time when O si r i s w a s sl ain the moon

, ‘
,

was at its full ; and therefore it was in the sign opposite the
.

Scorpion that i s the Bull the sign o f the Verna l Equinox

, , ,
‘

Plutarch assures us that it was to represent these events and

details that I s i s establi shed the Mysteries in which they were re ,

produced by images symbols and a religious ceremonial whereby

, , ,

they were imitated : and in which lessons of piety were given and ,

consolations under the mis fortunes that a fflict us here below .

Those who instituted these Mysteries meant to strengthen religion

and console men in their sorrows by the lofty hopes found in a
religious faith whose principles were represented to them covered
,

by a pompous ceremonial and under the sacred veil of allegory ,

.

D i o do ru s speaks o f the famous columns erected near N ysa i n ,

Arabia where it was said were two of the tombs of O siri s and
, , ,
“
Isis O n one was thi s inscription : I am I sis Queen of thi s
.
,

country I w a s i n stru c ted by Mercury N o one can destroy the

. .

laws w hich I have estab lish ed I am the eldest daughter o f .

Saturn most ancient o f the Gods I am the wi fe and siste r o f

, .

O siri s the K ing I first made known to mortal s the use of wheat
. .

I am the mother o f O rus the K ing In my honor was the city o f .

Bu ba ste built R e j oice O Egy pt rej oice land that gave me

.
, , ,
”
birth ! And on the other was this : I am O siris the K ing “
,

who led my armies into all parts o f the world to the most thickl y ,

inhabited countries of India the N orth the Danube and the , , ,

O cean I am the eldest son of Saturn : I was born o f the brilliant

.

and magnificent egg and my substance i s o f the sa m e nature as

,

that which compose s light There is no place in the Universe .

where I have not appeared to bestow my benefits and make known ,

”
my discoveries The rest was illegible
. .

To aid her in the search for the body o f O siris and to nurse her ,

infant child Horus I sis sought out and took with her A nu bi s so n
, ,
.

o f O siris and hi s sister N ephte He as we have said was Sirius

, .
, , ,

the brightest star in the Heavens After finding him she went to .
,

Byblos and seated hersel f near a fountain where she had le a rned
, ,

that the sacred chest had sto p p e d w h i ch contained the body of

'

O siris There she sat sad and silent shedding a torrent o f tears
.
,
‘
,
.

Thither came the women of the Court o f Q u een Astarte and she ,

spoke to them and dressed their hair pouring upon i t deliciously

, ,
-
 P RI N CE on TH E T A B E RN A CL E . 379

perfumed ambrosia Thi s known to the Q ueen Isis was eng aged
.
,

as nurse for her child in the palace one of the column s o f which
'
, ,

was made o f the e rica or tamari sk that had grown up over the
-
,

chest containing O siri s cut down by the K ing and unknown to

, ,

him still enclosing the chest : which column Isis a fterward

,

demanded and from it extracted the chest and the body which
, , ,

the latter wrapped in thin drapery and per fumed she carried away ,

w ith her .

Blue Masonry ignorant o f its import still retains among its

, ,

emblems one o f a woman weeping over a broken column hol di ng ,

i n her hand a branch o f acacia myrtle or tamari sk while Time , , , .

we are told stand s behind her combing out the ringlets o f her
,

hair We need not repeat the vapid and trivial explanation there
.

given o f thi s representation o f I s is weeping at Byblos over the

, , ,

column torn from the palace o f the K ing that contained the body ,

o f O siri s while Horus the God o f Time pours ambrosia on her

, , ,

hai r
.

N othing o f thi s recital was hi storical ; but the whole was an

allegory or sacred fable containing a meaning known onl y to ,

t hose who were initiated into the M ysteries A ll the inci d ents .

were astronomical with a meaning still deeper lying behind th a t

,

explanation and so hidden by a double veil The M ysterie in

,
.
s
,

which these incidents were represented and explained were like ,

those o f Eleusis in thei r obj ect o f which Pausanias who was ini , ,

t i a t e d s a ys that the G reeks from the remotest antiquity regarded

, , ,

them as the best calculated of all things to lead men to piety : and
Aristotle says they were the most valuable of all religious i n sti tu
tions and thus were called mysteries par excellence ; a nd the
,

Te m ple o f Eleusi s w a s regarded as in some sort the common , ,

sanctuary o f the whole earth where rel igion had brought tog ether ,

all that was most imposing and most august .

The ob j ect of all the Mysteries was to inspire men with piety ;
and to console them in the mi seri es of li fe That consolation so .
,

a ff orded was the hope o f a happier future and o f pas sin g a fter
, , ,

death to a state o f eternal felicity

, .

Ci cero s ays that the Initiates ri ot only received lessons which

made li fe more a g reeable but drew f ro m the cer emo nies happy ,
’

ho p es for the mo m e nt o f death Socrates says that those who .

wer e so fortunate as to be admitted to the Mysteries posse s sed , ,

wh en dying the most glorious hopes for eternity

,
A ri stides say s .
38 0 M ORA L S AND D G MA O .

that t hey not only procure the Initiates consol ation s i n the pr e sent
li fe and means o f deliverance from the great weigh t o f th eir ev il s
, ,

bu t a lso the p recious advantage of passin g after deat h t o a ha p pier

state .

I si s was the Godd es s o f Sai s ; and the famou s Feast o f Lights

was cel e brated there in her honor There were celebrat e d the .

Mysteries in which were represented the dea t h and su b sequent

.

restoration to li fe o f the God O s i ri s i n a secret ceremony and ‘

scenic representation o f hi s su ff erings call e d the Mysteries o f ,

N ight .

The K ings o f Egy pt often exerci sed the fun ctions o f th e Prie st
hood ; and they were initiated into the sacred science as s o on
as they attained the throne So at A thens the First M a gi s .
,

t rate or Archon K ing superintended the Mysteries

,
-
Thi s w a s an
,
.

image of the union that exi st e d between th e Priesthood and

R oyalty in those early times when legislators and kin g s s o ught
'

in re ligion a potent political instrument .

Herodotus says speaking o f th e reasons why animal s were dei

,

fie d in Egypt : I f I were to explain these reasons I should be

“
,

led to the disclosure of those holy ma tter s which I pa rticularly .

wish t o avoid and which but from necessity I should not have
, , , ,

”
di scussed at all So he says The Eg yptians have at Sai s the
.
,
“

t omb of a certain personage whom I do not think mysel f permit ,

ted to speci fy It i s behind the Temple of Minerva

. The .

latter so called by the Greeks was r eally Isis whose was the
, , ,

often cited eni gm atical inscription I am what was and i s and is

-
,
“

to c o me N o m ortal hath yet unveil e d

. So again he says
“
Upon this lake are represented by night the acci dents which
happened to him whom I dare not name The Egyptians call .

them thei r Mysteries Concerning these at the same time that I

.
,

confess mysel f su fficiently in fo rm ed I feel mysel f compelled to be ,

silent O f the ceremonies al so in honor of Ceres I may not ven

.
,

ture to s p eak further than th e obligations of rel igion will all ow

,

”
me .

It i s easy to see what was the great obj ect of initiation and the
Mysteries ; whose first and gre atest fruit was as all the ancients ,

testi fy to civilize savage hordes to soften thei r ferocious manners

, , ,

to introduce among them social intercourse and lead them into a ,

way of li fe more worthy of men Cicero considers the establish .

ment of the Eleusinian Mysteries to be the g reatest o f all the be n

e fit s con ferred by A thens on other commo n w e a lth : th e ir e ff ects s
382 M ORA LS O
A ND D G M A .

ions being in the hands o f the legislators to be wield ed t hey w ere ,

sure o f being better obeyed .

The Mysteries were not merely simple lustrations and the ob se r

vation of some arbitrary formulas and cerem onies nor a means o f
reminding men o f the ancient condition of the race prior to civili
z a t i o n : but they led men to piety by instruction in moral s and

as to a future l i fe ; which at a very early day i f no t originally , ,

formed the chief portion o f the ceremonial .

Symbol s were used in the ceremonies which referred to agr icu l ,

ture as Masonry has preserved the ear o f wheat in a sy mbol and

,

in one o f her words ; but their principal re ference was to astro

no m i c al phenomena M uch w a s no doubt said as to the condition
.

o f brutality and degradation in which man was sunk before the

instit u tion o f the Mysteries ; but the allusion was rather meta
'

physical to the ignorance o f the uninitiated than to the wild li fe

, ,

of the earliest men .

The great ob j ect o f the M ysteries o f I sis and in general of all ,

the Mysteries was a great and truly politic one It was to amel i
,
.

orate our race to perfect its manners and moral s and to restrain
, ,

society by stronger bonds than those that human l aws impose .

They were the invention of that ancient scie nce and wi sdom which
exhausted all its resources to make legislation per fect ; and o f that
philosophy which has ever sought to secure the happiness o f man ,

by puri fying his soul from the passions which can trouble it and ,

as a necessary consequence introduce social disorder A nd that .

they were the work of genius i s evident from their employment

o f all the sciences a pro found kn o wledge o f the human heart and
, ,

the means o f subdui ng it ‘

.

It i s a still greater mistake to imagine that they were the i nven

tions of charlatani sm and mea ns of deception They may in the
, .

lapse o f time have degenerated into imposture and school s o f false

ideas ; but they were not so at the beginning ; or el se the wi sest
and best men of antiquity have uttered the most will ful falsehoods .

In process o f time the very allegories o f the Mysteries them e lves s

,

Tartarus and its puni shments M inos and the other j udges of the
,

dead came to be mi sunderstood and to be fal se because they were

.
,

so ; while at first they were true because they were recogni z ed as ,

merely the arbitrary forms in which truth s were enveloped .

The ob j ect of the M ysteries was to procure for man a real

felicity on earth by the means of virtue ; and to that end he was
 P RI N CE OF TH E T A B E RN A CL E . 38 3

taught th at hi s soul was immortal ; and that error sin and vice , ,

must needs by a n i nfl e x i ble law produce their consequences

'

, , .

The rude representation o f physical torture in Tartarus was but

an image o f the certain unavoidable eternal consequences that , ,

flow by the law o f God s enactment from the sin committed and’

th e vice indulged in
‘
The poets and mystagogues labored to
.

propagate th ese doctrines o f the soul s immortality and the certain ’

puni shment o f sin and vice and to accredit them with the people , ,

by teaching them the former I n their poems and the latter in the ,

sanctuaries ; and they clothed them with the charms the one o f ,

poetry and the other o f spectacles and magic illusions

, .

They painted aided by all the resources o f art the virtuous

, ,

m an s happy l i fe a fter death and the horrors o f the frightful

’

pri sons destined to p uni sh the vicious In the shades o f the .

sanctuaries these delights and horrors were exhibited as spec

,

t acle s and the Initiates witnessed religious dramas under th e

, ,

name o f i ni ti a ti on and mys ter i es Curiosity was excited by .

secrecy by the di fficulty experienced in obtaining admission and

, ,

by the tests to be undergone The candidate was amu sed by the .

variety o f the scenery the pomp of the decorations the appliances

, ,

o f machinery R espect was inspired by the gravity and dignity o f

.

the actors and th e ma j esty of the ceremonial ; and fear and hope ,

sadness and delight were in turns excited ,

.

The Hierophants men o f intellect and well understanding the

, ,

di sposition o f the people and the art o f controllin g them used ,

every appliance to attain that ob j ect and give importanc eand i m ,

i v n s s to their ceremonies As they covered those cere

p r e s s e e .

monies with the veil o f Secrecy so they preferred that N ight ,

should cover them with its wings O bscurity adds to impres sive .

ness and a ssists illusion ; and they used it to produce an e ff ec t

,

upon the astonished Initiate The ceremonies were conducted in .

caverns dimly lighted : thick groves were planted around the Tem
ples to produce that gloom that impresses the mind with a r e
,

li gi o u s awe .

The ve ry word mys ter y according to Demetrius Phale r eu s was, ,

a m e ta p h o r i c a l expression that denoted the secr et awe which dark

ness and gloom inspired The night was almost always the time .

fi x ed for their celebration ; and they were ordinarily termed n o c

tu rn al ceremonies Initiations into the Mysteries o f Samothrace
.

took place at night ; as did thos e o f I sis of which Apuleius speaks , .

384 M OR A L S AND D G MA O .

Euripides makes Bacchus say that h is M ysteries were celebrated

,

at night becau se there i s in night something augu st and i m

,

p osing .

N othing excites men s c uriosity so much as Mystery concealing

’

things which they desire to know : and nothing so much increases

curiosity a s obstacles that interpose to prevent them fr o ni ndu lg
ing in the gratification o f their desi res O f thi s the Legislators .

and Hierophants took advantage to attract the people to their ,

sanctuaries and to induce them to seek to obtain lessons from

,

which they would perhaps have turned away with indi ff erence i f ,

they had been pressed upon them In thi s spirit o f mystery they .

pro fessed to imitate the Deity who hi des Himsel f f rom our ,

sen ses and conc eal s from u s the springs by which He moves the
,

Universe They admitted that they concealed the highest truths

.

under the veil of allegory the more to excite the curiosity o f men
, ,

and to urge them to investigation The secrecy in which they .

buried thei r Mysteries had that end Those to whom they were
, .

confided bound themselves by the most fear ful oaths never to

, , ,

reveal them They were not allowed even to speak o f these i m

.

portant secrets with any others than the initiated ; and the penalty
o f death was pronounced against any one indiscreet enough to
reveal them or found in the Temple without bei n g an Initiate ;
,

and any one who had betrayed those secrets was avoided by all , ,

as excommunicated .

Ari stotle was accused o f impiety by the Hierophant Eu ryme ,

don for having sacrificed to the man é s of hi s wi fe according to

, , ,

the rite used in the worship o f Ceres He was compelled to flee .

to Chalci s ; an d to purge his memory from thi s stain he directed , ,

by hi s w ill the erection of a Statue to that Goddess Socrates

,
.
,

dying sacrificed to Esé u lap i u s to exculpat e himsel f from the sus

, ,

p i c i o n o f A theism A price
. was set on t h e head o f D i a g o ra s b e ,

cau se he had divulged the Secret o f the Mysteries A ndo c ide s .

w a a ccused o f the same cri m e as was Alcibiades and both were

.
c
, ,

cite d to answer the charge before the i no u i si t i o n at Athens where ,

t h e People were the Judges J Esch ylu s th e Tragedian was accused

. .

o f having represented the M steries on t h e st a ge ; and was a c q uit

y
ted only o h proving that h e h a d never been initiated ‘
.

Seneca comparing Philosophy to initi ation says that the most

, ,

sacred c er e mo ni e s c ould be kno w n t o the a d e p ts al o ne : but that

ma n y of t h e i r p r e c e pt s w e r e known ev e n to t h e P ro f a n e Su ch .
 386 M ORA LS A N D D G MA O .

admitted none among them until they had pa ssed the test s or ,
-

several Degrees .

By initiation those who be fore were f ellow ci ti z ens only b e

,
-
,
'

came br o th ers connected by a closer bond than before by means

, ,

o f a religious fraternity which bringing m en nearer together

, , ,

united them more strongl y: and the weak and the poor could more
'
readily appeal for assistance to the powerful and the wealthy with ,

w hom rel igious association gave them a closer fellowship

'

The Initiate was regarded as the favorite of the Gods For him .

alone Heaven opened its treasures Eo r tu nate during li fe he .

,

could by virtue and the favor o f Heaven p romi se h i m self a fter

, ,
i

death an eternal felicity .

The Priests o f the Island o f Samothrace promised favorable

wind s and prosperous voyages to those who were initiated It .

was promised them that the C A B I R I and Castor and Pollux the , .

D I O SCU R I should appear to them when the storm raged and give
, ,

them calms and smooth seas : and the Scholiast o f Ari stophanes
says that those initiated in the Myst eries there were j ust men who ,

were privileg ed to escape from great evils and tempests ;

The Initiate in the Mysteries o f O rpheus after he was purified , ,

was considered a s relea se d f rom the empire o f evil and trans

'
’
,

ferred to a condition of li fe which gave him the happiest hopes .

“ ”
I have emerged f rom evil he was made to say and have at , ,
“

ta i ned good
”
Those initiated in the Mysteries of Eleusi s believed
.

that the Sun blazed with a pure splendor for them alone And a s .
,

we see in the case o f Pericles they flattered themselves that Ceres,

and Proserpine inspired them and gave them wi sdom and counsel .

Initiation dissipated errors and banished misfortune : and after

having filled the heart of man with j oy during li fe it gave him ,

the most bliss ful hopes at the moment o f death We owe it to .

the Go ddesses o f Eleusis says Socrates that we do not lead the

, ,

wild l i fe o f th e earliest men : and to them are due th e flattering

hopes which initiation gives us for the moment o f death and for '

all eternity The benefit which we reap fr om these august cere

.

monies says Aristides i s not only present j o y a deliverance and

, , ,

en franchisement from the ol d ills ; but al so the sweet hope which

we have in death of pass i ng to a more fortunate state And .

Theon says that participation o f the Mysteries i s the finest o f all

things and the source of the greatest blessings
,
The happiness .

pro m ised there was not limited to this mortal li fe ; but it extended
 P RI N C E o n TH E T A B ERN A CL E . 38 7

beyond th e grave ; There a new li fe was to commence during ,

which the Initiate wa s to en j oy a bli ss without alloy and without

limit The Corybantes promi sed eternal li fe to the Initia tes o f th e
.

Mysteries o f Cybele and Atys .

Apuleius r epresents Lucius while still in the form o f an ass as

”

, ,

addres sing hi s prayers to I si s wh o m he speaks o f as the sam e a s

,

Ceres Venus Diana and Proserpine and as illuminatin g the

, , , ,

walls o f many cit ies simultaneously with her feminine lustre and ,

substituting her quivering light for the br ight rays o f the Sun .

She appears to him in hi s vi sion as a beauti ful female over ,

”
whose divine neck her long thick hair hung in graceful ringlets .

Addressing him she says The parent o f Universal nature at

, ,

tends thy call The mi stress o f t h e Elem ents initiative germ o f

.
,

generation s Supreme o f Deities Queen o f departed spirits fir St

, , ,

inhabitant o f Heaven and uni form type o f all the Gods and G od
,

desses propitiated by thy p r aye r s i s with thee She governs with

, ,
.

'
.

her nod the luminous heights o f the firmam ent the salubrious ,

breezes o f the ocean the silent deplorable depths o f the sha des
below ; o n e Sole D ivm tiy u nder many forms worshipped by th e ,

di ff erent nations o f the Earth under many titles and w ith variou s ,

”
religious rites .

Directing him how to proceed at her festival to r e obtain hi s , ,

-

“
human shape she says : Throughout the entire course o f th e
,

remainder o f thy l i fe until the very last breath has vanished from
,

thy lips thou art devoted to my service

,
Under my protection .

will thy li fe be happy and glorious : and when thy days being ;

spent thou shalt descend to the shades below and inhabit the
, ,

Elysian fields there al s o even i n the subterranean h emisphere

, , ,

shalt thou pay frequent worship to me thy propitious patron : and ,

yet further : i f thr ough sedulous obedience religious devoti on to ,

my ministry and inviolable chastity thou shalt prove thysel f a

, ,

worthy obj ect o f divine favor then shalt thou feel the influence ,

o f the power that I alone possess The number o f thy days shall .

be prolonged beyond the ordinary dec r e e s o f fate .

In the procession o f the festival Lucius saw the image o f the ,

Goddess on either side o f which were female attenda nts , that

m
, ,

“
w ith ivory co bs in thei r hands made believe by the motion , ,

o f thei r arms and the twistin g o f their fingers to comb and orna ,

”
ment the Goddess royal hai r Afterward clad in linen robes
’
.
, ,

c ame the initiated The hair o f the wome n was moistene d b y

.
“
388 M ORA L S A N D D G MA O .

per fume and enveloped

,
in
a transparent covering ; but the men x

terrestrial stars as it were of the great religion were thoroughly

, , ,

”
shaven and their bald heads shone exceedingly
, .

Afterward came the Priests in robes o f white l inen The first , .

bore a lamp in the form o f a boat emitting flame f rom an orifice ,

in th e middle : th e second a small altar : the th i r d a golden palm , ,

tree : and the fourth displayed th e figu r e o f a le ft hand the palm , ,

“
open and expanded repre senting thereby a symbol o f equity and
,

fair—deal ing o f which th e left hand a s slower than th e ri ght hand

, , ,

a n d more void o f skill and craft i s therefore an appropr iate ,

”
emblem .

A fter Lucius had by the grace o f Isis re covered hi s h u man

, ,
“
form the Prie s t said to him Cal amity hath no hold on those
, ,

whom our Goddess hath chosen for her service and whom her ,
-

”
m aj esty hath vindicated And the peopl e declared that he was
.

“
fortunate t o be thus after a manner born again and at once be ,

t rothed to the service o f the Holy M inistry .

When he urged the Chie f Priest to initiate h im he was answer ,

e d that there was not a single one among the initiated o f a mind
“
,

so depraved or so bent on his o w n d e st ru c ti o n a s without r ece iv

, , ,

i ng a special command from Isis to dare to undertake her mini s ,

t ry rashly and sacrilegiously and thereby commit an act certain ,

” “
to b r i ng u po n himsel f a dread ful inj ury
'

For continued the .

,
“
Chief Priest th e gates o f the shades below and the care o f o u r
, ,

li fe being in the hands o f the G oddess th e c e r e mony of i ni ti a ti on

—
,

i n to th e Mys ter i es i s a s i t were t o s u ffer de a th with the precarious

, , ,

chance of resuscitati o n Wherefore the Go ddess in the wisdom .

,

o f her Divinity hath been accustomed to select as persons to

'

whom the secrets o f her religion can with propriety be entrusted ,

th o se who standing as it were o n the utmost limit o f the course

,

o f l i fe they have completed may thr ou gh h er P r ovi de nc e be i n a ,

”
ma nne r bor n aga i n and commence th e career o f a new ex i stence
,
.

When he was finally to be initiated he w a s conducted to the ,

nearest baths and after having bathed the Priest first solicited
, ,

forgiveness o f the Gods and then sprinkled him all over with the ,

clearest and purest water and condu cted him back to the Temple ; ,

“ ”
where says Apuleius after giving me some instru ction that
, ,
“
,

mortal tongue i s not permitted to reveal he bade me for the suc ,

c e e di ng ten days restrain my appetite eat no animal food and , ,

”
drink no wine .
390 M ORA L S A N D D G MA O .

he alth bearing right hand over the land and over the sea for the
-

protection of man k ind to di sperse th e storms o f li fe to u nr ave l

, ,

t h e inex t ricable entanglement o f the web o f f at e t o mitigate th e ,

tempests o f fortune and res t ra i n the malignant influences of the

,

stars — th e G o ds i n H eave n a dor e Th ee th e G ods i n th e s h a des be

, ,

low d o Th e e h omag e th e s ta rs o bey Th ee th e D i vi ni ti es r ej oi ce i n

, ,

Th ee th e e leme n ts a n d th e r evolvi ng s eas ons s er ve Th ee ! At Thy

,

nod the winds breathe clouds gather seeds grow buds germinate ;
, , ,

i n o be di e n ce t o Th ee th e Ea r th r evolves A N D T H E SU N G I V E S U S
L I G H T I T I s T H O U w H o G OVERN EST T H E UN I VE R SE A N D TREADEST
.

”
TA RTA R U S U N DER T H Y FEET .

Then h e was initiated int o the nocturnal Mysteries o f Osiris

a nd Serapi s : and a fterward into those o f Ceres at R ome : but o f

the ceremonies in these initiatio ns Apuleiu s says nothing , .

Under the Archonship o f Euclid bastards and slaves were ,

e x c lu de d f ro m initiation ; and t h e s am e exclusion obtained against

° ‘

the Materiali sts or Epicureans who denied Providence and conse

quently the utility o f initiation By a natural progress it came at .
,

length to be considered that the gates of Elysium would open only

f o r the Initiates whose souls had been purified and regenerated
,

in the sanctuaries But it was never held on the other hand

.
, ,

that initiation alone su fficed We learn from Plato that it was .

,

al so necessary for the soul to be purified from every stain : and

that the purification necessary was such as gave virtue truth , ,

w isdom strength j ustic e and temperance

, , , .

Entrance to the Temples was forbidden to all w ho h ad com

m i t te d homicide even i f it were i nvoluntary
, So it i s stated by .

both Isocrates and Theon Magicians and Charlatans who made .

,

trickery a trade and impostors pretending to be possessed b y evil

,

spirits were excluded from the sanctuaries Every im p ious person

, .

and criminal was re j ected ; and Lamp r i di u s states that before the
celebration of the M ysteries p u bli c no ti c e was given that none
'

, ,

need apply to e nte r but those against whom their co nsc i e qce s
f

u t t e r e d no reproach
fl
. and w h o were certain o f thei r o w n i nno
,

c ence .

It w a s required o f the Initiate that hi s heart and hands sho uld

b e free from any stain Porphyry says that man s soul at death ’
.
, .

should be en franchised from all the passions from h ate envy and , , ,

the others ; and in a word be as pu r e as i t i s r e q u i r e d t o be i n th e

, ,

M ys te r i es O f c ours e it i s no t s u r p ri sing th at p arri c ides and p er

.
 PR I N CE OF T H E T A B E RN A CL E .

ju rers, and oth ers who had committed crimes against G o d o r man ,

co uld not be admitted .

I n the Mysteries o f M ithras a lecture was repeated to the I ni ti ,

ate on the sub j ect o f Justice And the great moral lesson of the
.
,
.

My steries to which all their mystic ce re n o ni al tended expressed

, ,

in a single l ine by Vir gi l was t o pr a c ti s e J u s ti ce a n d r e ve r e th e

,

D ei ty °

,
thus recalling men to ju stice by connecting it with the
—
,

j ustice o f the Gods w h o require it and punish its in fraction The

, .

Initiate could aspire to the favors o f the Gods only because and ,

while he respected the rights o f society and those o f humanity .

“ ” “
The sun says the chorus of Initiates in Ari stophanes burn s
, ,

with a pure light for us alone who admitted to the Mysteries , , ,

o bserve the laws o f piety in our i ntercourse with strangers and

o u r fellow citi zens -

The rewards o f initiation were attached
.

to the practice o f the social virtues It was not enough to be .

initiated merely It was necessary to be faith ful to the law s o f

.

i nitiation which imposed on men duties in regard to their kind

, .

Bacchus allowed none to participate in his Mysteries but men who ,

c on formed to the rules o f p iety and j ustice Sensibility above all .

, ,

a nd compassion for the misfortunes o f others were precious vir ,

”
tues which initiat ion strove to encourage N ature says Juvenal
,
.
“
, ,

“
has created u s compassionate since it has endowed us with tears , .

Sensibi lity is the most admirable o f our senses What man is truly .

worthy o f th e torch o f the Mysteries ; who such as the Priest

o f Ceres requires him to be i f he regards the mis fortunes of
,

”
O thers as wholly foreign to himsel f ?

All who had not used thei r endeavors to defeat a conspiracy ;

and those who had on the contrary f o mented one ; those citizens

who had betrayed thei r country who had su rrendere d an adva n ,

t ageo u s post or place or the vessels o f the State to the enemy ;

, ,

all who had supplied the enemy with money ; and in general all ,

who had come Short o f their duties as honest men and good citi
zens were excluded from the Mysteries o f Eleusis To be a d
,
.

m i tt e d there one must have l ived equitably and with su fficient

, ,

g ood fortune not to be regarded as hated by the Gods .

Thus the Society o f the Initiates was i n its principle and , ,

according to the true purpose of its institution a society o f virtu ,

o u s men who labored to free their soul s from the tyranny o f t he

,

passions and to develop the germ o f all the social virtues And
,
'

this was the meaning of the idea afterward misunderstoo d that , ,

392 M ORA L S A N D D G MA O .

entry into Elysi u m was only allowed to the Initiates : beca u s e en

trance to the sanctuaries was allowed to the virtuous only and
'

Elysiu m w as creat ed for virtuous soul s alone .

The precise nature a nd de ta i ls o f the d octrines as to a futur e

'

l i fe and rewards and punishments there developed in the Mys

, ,

t e r i e s i s in a measure uncertain
,
Little direct in formation in .

regard to it has come down to us : N o doubt in the ceremonies , ,

there was a scenic representation o f Tartarus and the j udgment o f

the dead resembling th at which we find in Virgil : but there is as
,

l ittle doubt that these representations were explained to be alle

g o r i ca l.It i s not our purpose here to repeat the descriptions gi ve n

o f Elysium and Tarta ru s That would be aside from o u r obj ect

. .

We are only concern ed W i th th e great fact that the Mysteries

taught the doctrine of the sou l s immortality and that in some ’
, ,

shape su ff ering pain rem o rse and agony ever follow si n as i ts

, , , , ,

c onsequences .

Human ceremonies a re indeed but imperfect symbols and the

alternate baptisms in fir e and water intended to puri fy us into
immortality are ever in this world interru pted at the mome nt o f
,

their anticipated completion Li fe i s a mirror which reflects onl y .

to deceive a tissue perpetually interrupted and broken an u rn

, ,

forever fed yet never full

,
.

All initiation i s but introductory to the great change o f death

Baptism anointing embalming obseq u ies by burial or fire a re
, , , ,

preparatory symbo l s like the initiation o f Hercules before descend

,
;

ing to the Shades pointing ou t the mental change which oug ht to

,

precede the renewal o f e x istence D eath is the true initiation to .

,

which sleep i s the introductory o r minor mystery It i s the final .

ri e which united the Egyp tian with h i s G od and which opens the
‘
,

same pr omi se to all who are duly prepared for it .

The body w a s deemed a priso n for the soul ; but the latter w as
not condemned to e t e rnal ban i sh me nt and impri sonment The
’

Father of the Worlds permits its chains to be broken and h as ,

provided in the course of N ature th e means of its escape It was .

a doctrine of immemorial antiquity shared alike by Egyptians , ,

Pythagoreans the O rp h i c i and by that characteristic Bacchic

, ,

S age the Preceptor o f the Soul Silenus that death i s far better
,
“
, ,

than li fe ; that the real death belongs to those who on earth are i m
me r se d in the Lethe of its passion s and fas cinations and that the ,

true li fe c o mmences only when the soul is emanci p ated for its t e
39 4 M OR A L S AND D OG M A .

D i o nu so s -
O rpheus descended to the Shades to recover the lost
Virgin o f the Zodiac to bring back hi s mother to the Sk y as
,
,

Thyone ; or what has the same meaning to consummate hi s ,

ev entful marriage with Persephone thereby securing like the , ,

n uptial s o f hi s father with Semele or Dana e the perpetui t y o f ,

N ature Hi s under earth o ffic e i s the depression o f the year the

'

-
.
,

wintry aspect in the alternation s o f bull and serpent whose united ,

ser ies makes up the continuity o f Time and in which physically , ,

speaking the stern and d ark are ever the parents o f the beauti ful
,

and bright .

It was thi s aspect sombre for the moment but bright by anti, ,

c ip at i o n which was contemplated in the Mvste r i e s : the human

,

su fferer was consoled by witnessing the severer trial s o f the Gods ;

and the vicissitudes o f li fe and death expressed by apposite sym ,

bols such a s the sacrifice or submersion o f the Bull the extinction

, ,

and r e illumination o f the torch excited corresponding emotions

-
,

o f alternate g rief and j oy that play o f passion which wa s present ,

at the origin of N ature and which accompanies all her changes ,

.

The greater Ele u si n i ae were c elebrated in the month Bo é dro

mion when the seed was buried in the ground and when the
, . ,

year verging to its decline di sposes the mind to seriou s reflection

, ,
.

The fi rst days o f the ceremonial were passed in sorrow and

a nx 1 o u s silence in fasting and expiatory or lustral o ffices
,
On a .

su dd n
p the
, scene was changed : sorrow and lamentation were

discarded the glad name o f Iacchus passed from mouth to mouth

, ,

the image o f the God crowned with myrtle and bearing a lighted ,

torch was borne in j oyful procession from the Ceramicus to

,

Eleusis where during the ensuing night the initiation was com
, , ,

p le t e d by an 1 mp o s 1 n g revelatio n The first scene was in the .

n gova og or outer court of the sacred enclosure

,
where amidst ,

utter darkness or while the meditating God the star illu m i n ating
, ,

t h e N octurnal M ystery alone carried an unextingu i shed torch , ,

the candidates were overawed with terrific sounds and noi ses
'

while they pain fully g roped their way as in the glo o my cavern o f
'

the soul s sublunar migration ; a scene j ustly compared to the

’

passage o f the Valley o f the Shadow o f Death For by the i m .

mutable law exemplified in the trials o f Psyche man must pass ,

through the terrors of th e under world before he can reach the -

,

height o f Heaven A t length the gates o f the a dytu m were thrown

.
.

o p en a su p ernatural li ght streamed from the illuminated statu e

.
o f the Goddess and enchanting sights and sounds ,mingled with
,

songs and dances exalted th e co mmunicant to a rapture o f su

,

preme felicity realizing as fa r as sensuous imagery could depict

, ,
.

the anticipated reunion with the Gods .

In the dearth o f direct evidence as to the detail o f the ce remo

nies enacted or o f the meanings connected with them their ten
, ,

de nc y must be in ferred from the characteri stics o f the contem

o la t e d deities with their accessory symbol s and mythi or from ,

direct testimony as to the value o f the Mysteries generally .

The ordinary phenomena o f vegetation the death o f the seed in ,

giving birth to the plant connecting the sublimest hopes with ,

the plainest occurrences w as the simple yet beauti ful formula ,

a ssumed by the great mystery in almost all religions from the ,

Zend Avesta to the Gospel As Proserpina the divine power is

-
.
,

as the seed decaying and destroyed ; a s Artemi s she i s the prin ,

c i p le o f its destruction ; but Artemis Proserpina i s al so Cor e Sote

ria the Saviour who leads th e Spi rits o f Hercules and Hyacinthus
, ,

to Heaven .

Many other emblems were employed in the Mysterie s as the —

“

dove the myrtle wreath and others all significant o f li fe rising

,
-
, ,

out of death and o f the equi vocal condition o f dying yet immortal
,

man .

The horrors and puni shments o f T a r ta ru s as described in the ,

Ph aedo and the FEne id with all the cere monies of the j udgments ,
'

o f Minos Ea cu s and R hada ma nthus were represented sometime s

, , , ,

more and someti mes less fully in the Mysteries ; in order to ,

impress upon the minds of the Initiates thi s great lesson th at we ,

—

should be ever prepared to appear before the Supreme Judge with ,

a heart pure and spotless ; as Socrates teaches in the Gorgi as .

For the soul stained with crimes he says to de scend to the , ,

Shades i s the bitterest ill To adhere to Justice and Wis dom

, .
,

Plato holds i s our duty that we may some day tak e th at lo fty
, ,

road that leads towar d the heavens and avoid most o f the evils .

to which the soul i s exposed in its subterra n ean j ourney o f a

thousand years And so in the Ph aedo Socrate s teaches that we
.
,

should seek here below to free our soul of its passion s in order to ,
’

be ready to enter our appearance w h e nev er D e sti ny summons us

'

to the Shades .

Thus the Mysteries i nc u lc ate d a great moral truth veiled with ,

a fable o f huge proportions and the appliances o f a n impre ssive

.

spectacle to which exhibited in the sanctuaries art and natural

, , ,
396 M ORA L S O
A N D D G MA .

magic lent all they had that was 1 mp o si ng They sought to .

strengthen men against the horrors o f death a nd the fearful idea

o f utter annihilation Death says the author of the dialogu e
.
, .
,

entitled A x i o ch u s included in the works o f Plato i s but a passage

, ,

to a happier state ; but one must have l ived well to attain that ,

most fortunate result So that the doctrine o f the immortality

.

o f the soul was consoling to the vi rtuous and religious man alone ;

while to all others it came with menaces and despair surrounding ,

them with terrors and alarms that di sturbed their repose during
all their li fe .

For the material horrors o f Tartarus allegorical to the Initiate , ,

Were real to the mass o f the Profane ; nor in latter times did per , ,

haps many Initiates read rightly the allegory T h e triple walled .

-

prison which the condemned soul first met round which swelled
, ,

and surged the fiery waves of Phlegethon wherein rolled roaring , ,

huge blazing rock s ; the great gate with columns o f adamant

, ,

which none save the Gods could crush ; T i sip h o ne their wa rder , ,

with her bloody robes ; the lash resounding on the mangled bodies
o f the mi serable un fortunates their plaintive groans mingled , ,
’

in horrid harmony w ith the clashings o f thei r chains ; the

Furies lashing the guilty with thei r snakes ; t h e aw ful abyss
,

where Hydra howl s with its hundred heads greedy to devour ,

Tityus prostrate and his entrail s fed u po n by the cruel vulture

, ,

Sisyphus ever rolling hi s rock ; Ixion o n hi s wheel ; Tantalu s

,

tortured by eternal thirst and hunger in the midst o f water a nd ,

with decli c io u s fruits touching hi s head ; the daughters o f Danau s

,

at thei r eternal fruitless task ; beasts biting and venomous reptile s

,

st inging ; and devouring flame e ternally consuming bodies ever

ren ewed in e ndless agony ; all these sternly impressed upon the
p eople the terrible consequenc es o f sin and vice and urged them ,

t o pursue the paths o f honesty and virtue .

A n d i f in the ceremonies o f the Mysteries these material hor

, ,

ro t s were e xplained to the Initiates as mere symbol s o f the unim

ag i nab le torture remorse and agony that would rend the imma
, ,

t e r i al soul and rack the imm ortal spirit they were feeble and ,

insu fficient in t h e same m ode and measure only as all material

, ,

images and symbol s fall short o f that which i s beyond the cogni
z a n c e o f our senses : and the grave Hierophant t h e imagery the , ,

paintings the dramatic horrors the funeral sacrifices the augu s t

, , ,

mysteries the sole m n silence of the sanctuaries were non e the

, ,
39 8 M ORA L S AND D G MA O .

It was material ; but no t brute inert inactive li feless motionless , , , , ,

formless lightless matter It was held to be ac t ive reasoning

, .
, ,

thinking ; its natural home in the highest regions o f the Universe ,

whence it descended to illuminate give form and movement to , ,

vivi fy ani mate and carry with itsel f the ba se r matter ; and
, ,

whither it unceasingly tends to reascend when and as soon as it ,

c an free itsel f from its connection with that matter From that .

s ubstance divine infinitely delicate and active es sentially

, , ,

luminous the soul s of men were formed and by it alone uniting

, , ,

with and organizing their bodies men li v e d , .

This was the doctrine o f Pythagoras who learned it when h e ,

r eceived the Egyptian Mysteries : and it was the doctrine o f all

who by means o f the ceremonial o f initiation thought to puri fy

, ,

the soul Virgil makes th e spirit o f Anchises teach it to ZEnea s :

.

and all the expiations a nd lu str a ti o n s used in the Mysteries were

but symbol s o f those intellectual ones by which the soul was to be
purged o f its vice spots and stains and freed of the incumbrance
-
,

o f its earthly pri son so that it might rise unimpeded to t h e source

,

f r om which it came .

Hence s prung the doctrine o f the tran smigration of souls

which Pythagoras taught as an allegory and those who came ,

a fter him received literally Plato l ike him drew hi s doctrines .

, ,

from the East and the Mysteries and undertook to translate the ,

language o f the symbol s used ther e into that of Philosophy ; and ,

to prove by argument and philosophical deduction what felt by , ,

the consciousness the Mysteries taught by symbols as an i ndi sp u

,

table fact — the immortality of the soul Cicero did the same ; and
,
.

followed the Mysteries in teaching that the Gods were but mortal
men who for their great virtues and signal services had deserved
,

that their soul s should a fter death be raised to that lofty rank
, ,
.

It being taught in the Mysteries either by way o f alleg ory the , ,

me an i ng o f which was not made known except to a select few

. ,
‘

Or p e rh ap s only at a later day as an actual reality that the soul s

, , ,

o f the vicious dead passed into the b o dies o i those animals to

-

whose nature their vices had most a ffinity it was al s o tau g ht that ,

the soul could avoid these transmigrations often successive and ,

nume rous by the practice of virtue which would acquit it o f

, ,

them free it from the circle o f successive generation s and restore

, .

it at once to its source Hence nothing was so ardently prayed .

f o r by the Initiates says Proclus as thi s happy fortune which

, , , ,
 P RI N CE on T H E T A B ERN A CL E . 399

deliver i ng th em f rom the empi re o f Evil would rest o re them t o ,

t heir true li fe and conduct them to the place o f final rest

, To .

thi s doctrine probably referred those figures of animal s and m o n

ste r s which were exhibited to the Initiate before allowin g him to ,

see the sacred light for which he sighed .

Plato says that soul s will not reach the term o f their ill s until
, ,
,

the revolutions o f the world have restored them to their primitiv e

condition and purified them from the stains which they have c on
,

tracted by the contagion of fire earth and air And he held tha t , , .

they could not be allowed to enter Heaven until they had distin ,

g u i s h e d thems elves by the practice o f virtue in some one o f thre e

several bodies The Manicheans allowed five : Pindar the s ame
.
,

nu mber as Plato ; as did the Jews .

And Cicero says that the ancient soothsayers and the inte p re
, ,
r

ters o f the will o f the Gods in their religious ceremonies and ini ,

t i a t i o n s taught that we expiate here below the crimes co m mitted

,

in a prior l i fe ; and for that are born It was taught in these Mys .

t e r i e s that the soul passes through several states and that the
, ,

pains and sorrow s o f thi s li fe are an expiation o f prior faults .

Thi s doctrine o f tran smigration o f soul s obtained as Porphyry ,

in forms us among the Persians and Magi It was held in the

,
.

East and the West and that from th e remotest antiquity Her o
,
.

do tu s found it among the Egyptians who made the term o f the

'

circle o f migrations from o ne human body throu g h animals

’
, ,

fishes and birds to a noth e r human body three thousand years

, , ,
.

Empedocles even held that soul s went int o plants O f these the .
,

laurel was the noblest as o f animal s the lion ; both bein g co u s e

, ,

crated to the Sun to which it was held in the O rient virtuous

‘

, , ,

soul s were to return The Curds the Ch inese the K abbal ists all
.
, , ,

held the same doctrine So O rigen held and the B ishop Syne si u s
.
, ,

the latter o f whom had been initiated and who thus prayed t o ,

God : O Father grant that my soul reunited to the light may

“
, , ,

”
n o t be plunged again into the de file m e nt s o f earth ! So the G h os
~

t i c s held ; and even the Disciples o f Christ inquired i f the man

who was born blind was not so punished for some sin that he h ad
,

committed be fore hi s birth .

Virgil in the celebrated allegory in which he develops the doc

,

trines taught in the Mysteries enunciated the doctrine held by , ,

most o f the ancient philosophers o f the pre existence o f soul s in ,

-
,

th e etern al fire from which they emanate ; that fire which ani
400 MORALS A ND D G MA. O

m ates the star s, c i rculates in every part o f N atu re : a n d th e

and

p u r i fi ca t i o n s o f the soul by fi re water and air o f which h e

, , , ,

speaks and which three modes were employed in the Mysteries

,

o f B acchus were symbols o f the passage of the soul int o di ff eren t

,

bodies .

The relations o f the human soul with the rest o f nature were a
o

chie f obj ect o f t he science o f the Mysteries The man was ther e .

brought face to face with entire nature The world and the spher .
,

ical envelope that surrounds it were represented by a mystic egg , ,

by the side o f the image o f the Sun God whose Mysteries were -

celebrated The famous O rphic egg was consecra ted to Bacchus

.

in his Mysteries It was says Plutarch an image o f the Uni

.
, ,

verse which engenders everything and contains everything in its

, ,

”
bosom .
“
Consult says M acrobius the Initiates o f the Myste
, ,
“

ries o f B acchus w ho honor with special veneration the sacred

,
”
egg . The rounded and almost spherical form o f its shell he ,

says which encloses it on every side and confines within itsel f the
, ,

principles o f l i fe is a symbolic image o f the world ; and the world

,

is the universal principle o f all things .

Thi s symbol was borrowed from the Egyptians who al so co u se ,

crated the egg to O siri s germ o f Light himsel f born says Diodo
, , ,

rus f rom that famous egg In Thebes in Upper Egypt he was

, .
, ,

represented as emitting i t from hi s mouth and causing to issue ,

f rom it th e first principle o f heat and l i g ht ; or the Fi re God Vul -

,

can o r Ph th a We find this egg even in Japan between the horns

, .
,

o f the famous Mithriac Bull whose attributes O siri s Api s and , , ,

Bacchus all borrowed .

O rpheus author of the Gr ecian Mysteries which he carried

, ,

from Egypt t o Greece consecrated this symbol : and taug ht that

,

matter uncreated an d in formous existed from all eternit y u m

, , ,

organized as chaos ; containing i n itsel f the Principles o f all Ex

,

i ste nc e s con fused and intermingled light with darkness th e dry , ,

with the humid heat with cold ; from which it after long ages
, ,

taking the shape o f an immense egg issued the purest matter or , ,

first substance and the residue was divided into the four elements
, ,

from which proceeded heaven and earth and all things else This .

grand Cosmogonic idea he taught i n the Mysteries ; and thus the

Hierophant explained the meaning o f the mystic egg seen by the ,

Initiates in the Sanctuary .

Thus entire N ature in her p rimitive organization was p resented

. .
4 02 M OR A L S A N D D G M A. O

in that Sign at the Vernal Equinox and when they were Male and ,

Female ; and o f which the Phallus was perhaps taken from the
generative organ o f the Bull when about twenty five hund red ,
-

years before our era he opened that equino x and became to the ,

Ancient World the symb ol o f the creative and generative Power .

The Initiates at Eleusi s commenced Proclus says by invoking , ,

the two great causes o f nature the Heavens and the E arth on , ,

which i n succession they fixed their eyes addressing to each a ,

prayer And they deemed i t their duty to do so he adds beca use

.
, ,

they saw in them the Father and Mother o f all generations The .

concourse o f the se two agents o f the Universe was termed i n theo

logical lan gu age a m a r r i ag e Tertullian accusing the V alentin .
’

ian s o f having bo i r o w e d these symbol s from the Mysteries o f

'

Eleusis yet admits that in those Mysteries they were explained in

,

a manner consiste n t with decency as representing the powers o f

-
,

nature He was t o o little o f a philosopher to comprehend the

.

subl ime esoteric meaning of these emblems which will i f you a d , ,

vance in other Degrees be un folded t o you

,
.

The Christian Fathers contented themselves with reviling and

ridiculing the use o f these emblems But as they in the earlier .

times created no indecent i deas and were worn alike by the most ,

innocent youths and virtuous women it will be far w iser for us to ,

se ek to penetrate thei r meaning N ot only the Egyptians says .

,

D i o do ru s Si cu lu s but every other people that consecrate thi s sym

,

bol ( the Phallus ) deem that they thereby do honor to the Active
,

Force o f the universal generation o f all l iving things For the .

s ame reason as we learn from the geographer Pto lemy i t w as

,
-
,
.

revered among the Assyrians and Persians Proclus remarks that .

i n the dist ribution o f the Zodiac amo ng the twelve great Divini
ties by ancient astrology six signs were assigned to the male and
, ,

si x to the female principle .

There is an other division o f nature which has in all ages struck ,

all men and which was not forgotten in the Myste rI e s ; that o f
,

Light an d D a rk n e ss Day and N ight Good and Evil ; which min

'

, ,

gle with and clash against and pursue or are pursued by each
, ,

other throughout the Universe The Great Symbolic Egg dis .

t i n c tly reminded the Initiates o f this great division o f the world .

Plutarch treati ng of the dogma o f a Providence and o f that o f

, ,

the two principles of Light and Darkness which he regard e d as ,

the basis o f the Ancient Theology o f the O rgies and the Myste ,
 P RI N CE OF T H E T A B ERN A CL E . 40 3

ries as wel l amon g the Greeks as the B arbarians —a d octrine

, ,

who se origin acc ording to him i s lost in the night o f time — cites
, , , ,

in support o f hi s opinion the famous Mystic Egg o f the di sciples

,

o f Zoroaster and the Initiates in the Mysteries o f M ithras .

To the Initiates in the Mysteries o f Eleusi s was exhibited th e

spectacle o f these two principles in the successive scenes o f Dark ,

n ess and Light which passed before their eyes To the profound .

e st darkness accompanied with illusions and horrid phantoms

, ,

succeeded the most brilliant light whose splendor blazed round ,

t h e statue o f the Goddess The candidate says Dion Ch r yso sto

.
,

mus passed into a m ysteriou s temple o f astonishing magnitu de

, ,

and beauty where were exhibited to him many mystic scenes ;

,

where hi s ears were stunned with many voices ; and where Dark
ness and Light successively passed be fore him And Th em i st iu s .

in like manner describes the Initiate when about to enter into that ,

part o f the sanctuary tenanted by the Goddess a s filled with fear ,

and religious awe wavering uncertain in what directi on to ad

, ,

vance through the profound darkness that envelopes him But .

when the Hierophant has opened the entrance to the i nmost s anc
t u a ry and removed the robe that hides the Goddess he exhibit s
, ,

her to the Initiate resplendent with divine light

,
The thick .

shadow and gloomy atmosphere which had environed the candi

date vanish ; he i s filled with a vivid and glowing enthusiasm that ,

li fts hi s soul out o f the profound de j ection in which it was

plunged ; and the purest light succeeds to the thickest darknes s .

In a fragment o f the same writer preserved by Sto baeu s w e , ,

learn that the Initiate up to the moment when his initiation i s to

,

be consummated i s alarmed by every kind o f sight : tha t aston

,

i sh m e nt and terror take his soul captive ; he trembles ; col d

‘

sweat flows from hi s body ; until the moment when the L ig ht i s

shown him a most astounding Light the brilliant scen e o f
—
, ,
—

Elysium where he sees charming m eadows overarched by a clear

,

sky and f estival s celebrated by dances ; wher e he hears harmoni

,

o u s vo i ce s a n d the ma j estic chants o f the Hierophant s; and

, ,

view s the sacred spectacles Then absolutely free and en f ran

.
, ,

c hi se d from the dominion o f all ills he mingles with th e c rowd ,

o f Initiates and crowned with fl o w e r s celebrates with them the

, , ,
-

holy orgies in the brilliant realms o f ether and the dwelling place
, ,
-

of O rmuzd .

In the Mysteries o f I si s the candidate first passed through the

,
40 4 M O RA L S AND D GMA O .

dark valley o f the shadow o f death ; then into a place represent

ing the elements or sublunary w o r l d where the two principles ,

cla sh and contend ; and was final ly adm itted to a lum i nous re g ion ,

where the sun with hi s most brilliant li ght put to rout the shades
, ,

o f nigh t . Then he himsel f put on th e costume of the Sun G o d .

-
,

o r the Vi sible Source o f Ethereal Light in whose Mysteries he was ,

init i ated ; and passed from the empire of darkness to th at of light .

After having set hi s feet on the threshold o f the palace o f Plut o ,

he ascended to the Empyrean to the bosom of the Eternal Prin ,

c i p le o f Light o f the Universe from which all soul s and i ntelli ,

g e n c e s emanate .

Plutarch a dmits that this theory o f tw o Principles was the basi s

o f all the Mysteries and consec rated in the religious ceremoni e s
,

and My steries o f Greece O siri s and T yp ho n O rmuzd and Abri

.
,

m a n Bacchus and the Titans and Giants all represe n ted these
, ,

p rinciples Phanes
. the luminous God,
that issued fro m the Sacred
'

Egg a nd N igh t bore the sceptres in the Mysteries o f the N ew

'

, ,

Bacchus N ight and D ay were two of the eight Gods adored i n

.

the Mysteries o f O siris The so j ourn o f Proserpine and also o f

.

Adoni s during six months of each year in the upper world abode
, ,

o f light and si x month s in the lower o r abode o f darkn ess all e

, ,

g o r i ca lly represented the same divi sion o f the U n ivers e .

The connection o f the di ff erent initiations with the E qu inoxes

which separate the Empire of the N ights from that o f the Days ,

and fix the moment w hen one of these principles begin s to prevail

o ver the other shows that the Mysteries re ferred to the continual
,

contes t between the two principles o f light and darkness each ,

alternately victor and vanquished The very obj ect proposed by .

them s hows that their basis w a s th e theory o f the two principles

“
and their re lations with the s oul We celebrate the august Mys .

”
t e r i e s of Ceres and Proserpine says the Emperor Julian at the , ,

Autumnal Equinox to obtain o f the God s that th e sou l may not

,
/

experience the malignant acti o n of the Powe r of D arknes s that i s

”
.then about to have sway and ru le in N atur e Sallust the Philo s .

Opher makes almost the same remark as to the relations of th e

s oul with the periodical march o f light and darkness durin g an ,

annual revolution ; and a ssure s us that the mysterious festival s o f

Greece related to the same And in all the explanati ons g iven by
.

M acrobius o f the Sacred Fables in regard to the Sun adored ,

under the name s o f O siri s Horus Adonis Atys Bacchu s etc we

, , , , .
406 M OR A L S A N D D GMA. O
'

It i s however not di fficult co mbining the di ff erent rays o f light

, , ,
‘

t hat e manate from the different Sanctuaries to learn t h e ge ni u s ,

and the obj ect o f these secret cere m onies We have hints and no t .
,

detei ls .

We know that the Egyptians worshipped the Sun , u n de r t he

name o f O siri s The mis fortunes and tragical death of this G od
.

were an allegory relating to the Sun T yp ho n like Ahriman rep .

, ,

resented Darkness The suff erings and death o f O siri s in the

.

Mysteries of the N ight were a mystic image of the phenomena o f

l

N atu r e and the conflict of the two great Principles which share
,
,

th e e mp i re o f N ature and most influenced our soul s The Sun is

,
.

nor is rai sed to li fe : and the recital of these

events was but an allegory veiling a higher truth , .

Horus son o f Isi s and the same as Apollo or the Sun als o
, , ,

died and was restored again to li fe and to hi s mother ; and the .

priests o f I si s celebrated these great events by mourning and j oy

ous festival succeeding each other .

In the Mysteries o f Ph oen icia establi shed in honor o f Thammu z ,

o r Adoni also the Sun the spectacle o f his dea t h and r e su rrec
, ,

tio n was exhibited to the In mates As we learn from M eu r siu s

-
.

a nd P lu tarch a figu r e was exhibited representing the corpse of a

'

young man Flowers were strewed upon hi s body the women

.
,

m u r ned for him ; a to mb w as erected to him And these feasts

o .
,

as we lea rn from Plutarch and O vid passed into Greece ,

.

In the Mysteries of Mithras the Sun God in Asia Mino Ar

.
,
-
,
r
,

menia and Persia the death o f that God was lamented and his
, ,

resurrection was celebrated with the most enthusiastic expressions

of j oy A corpse we learn fro m Julian Firmicus was shown the
.
, ,

I ni tiates representing Mithras dead ; and afterward his re su r rec

,

tion was announced ; and they were then invited to re j oice that ‘

the dead God was restored to li fe and had by means of hi s su ff er ,

h
ings secured t eir salvation Three months before his birth had
be en celebrated under the emblem o f an in fant born on the
.
.
,

, ,

2 5 th o f Decem ber or the eighth day be fore the K alends o f J a n

,

reece in the Mysteries o f the same God honored unde rthe

Tn G , ,

name o f B ak cho s a representation was g 1ve n of hi s death slain

, ,

by the Titans ; of his descent into hell hi s subsequent r e su rr ec ,

tion and hi s return toward his Principle or the pure abode whence
,

he had descended to unite himsel f with matter In the islands .

 P RI N CE on T H E T AB E RN A CL E . _
407

of Chios and Tenedos hi s death was represented by the sacrifi ce

,

o f a man actually immolated

, .

The mutilation and su ff erings o f the same Sun G o d honored -

,

in Phrygia under the name of Atys caused the tragic scenes that ,

were as we learn from D i o do ru s Si cu lu s repre sented annually in

, ,

the Mysteries of Cybele mother o f the Gods An image wa s , .

borne there representing the corp se o f a young man over whose

, ,

tomb tears were shed and to whom funeral honors were paid , .

At Samothrace in the Mysteries o f the C abiri or great Gods a

, ,

representation was given o f the death o f one of th em This name .

was given to the Sun because the Ancient Astronomers gave the
,

name of Gods Cabiri and o f Samothrace to the two Gods in the

Constellation Gemini ; whom others term Apoll o and Hercules ,

two n ames o f the Sun A th e ni o n says that the young Cab i ru s so

.

slain was the same as the D io nu so s or B ak ch o s o f the Greeks The .

Pelasgi ancient inhabitants o f Greece and who settled S am o

, ,

thrace celebrated these Mysteries whose or i g 1 n 1 5 unknown : and

, ,

they worshipped Castor and Pollux as patrons o f navigation .

The tomb o f Apollo was at Delphi where hi s body was laid , ,

a fter Python the Pol ar Serpent that annually heralds th e co mi ng

'

o f autumn cold darkness and winter had slain him and over
, , , , ,

whom the God triumphs on th e 2 5th o f March on his return to , ,

the la mb of the Vernal Eq u mo x

In Crete Jupiter Ammon or the Sun I n Aries painted with the
, , ,

attributes of tha t equinoctial sign the R am or Lamb that A m ,

-

mon who M artianus Copella says i s the same as O siris Adoni

, , , ,

Adoni s Atys and the other Sun Gods — had al so a tomb and a
, , , ,

religious initiation ; one o f the principal ceremonies o f which con

si sted 1 n clothing the Initiate with the skin o f a white lamb A nd .
“

i n th i s we see the origin o f the apron o f white sheep skin used I n

‘
,

Masonry .

All these deaths and resurrections t h ese funeral emblems th e se

’

, ,

anniversaries o f mourning and j oy these cenotaphs raised in di f ,

f e re nt places to the Sun God honored under di fferent names had-

, ,

but a single ob j ect the allegorical narration o f the events which

,

happened here below to the Light o f N ature that sacred fire from ,

which our souls were deemed to emanate warri ng with Matter and ,

the dark Principle resident the r ein ever at variance with th e Pri n ,

c i p le of Good and Light pour e d upon itsel f by the Suprem e Divin

i ty All these Mysteries says Clemens o f Al ex andria dis playing

.
, ,
408 MORA L S A N D D G MA O .

to u s mur ders and tomb s alone all these reli g ious tragedies had a, ,

c o mmon basis variously ornamented : and that basis Wa s the fic ti

,

tious death and resurrection o f the Sun Soul of the World princi , ,

p le
'

o f l i fe and movement in the Sublunary World and source o f ,

o u r i ntelligences which are but a portion o f the Eternal Light

,

blazing in tha t Star thei r chief centre , .

It w as in th e Sun that Souls it was said were purified : and to , ,

i t they r epai i ed I t was one o f the gates o f the soul through

.
,

whic h the theo logians says Porphyry say that it t e ascend s

, ,
-

toward the home of Light and the G ood Wherefore in the Mys .
,

t e r i e s o f Eleusi s th e D a do u k o s ( th e first o fficer a fter the Hiero

,

phant w h o represented the Grand Demiourgos or Maker of the

,

Universe ) who was posted in the int erior of the Temple and
, ,

there received the candidates represented the Sun , .

It was al so held that the vici ssitudes experienced by the Father

o f Light had an influence o n the destiny of souls ; which o f the ,

s ame substance as he shared hi s fo r th ne s Thi s we learn from th e

,
.

Emperor Julian and Sallust the Philo so pher They are affl icted .

when he su ff ers : they re j oice when he triumphs over the Power

o f Darkness which opposes hi s sway and hinders the happiness o f

Soul s to whom nothing i s so terrible as darkness The fruit of

, .

the su ff erings of the God father o f light and Souls slain by the
, ,

Chie f o f the Powers o f Darkness and ag a i n r e sto r e d to li fe was ,

‘
,

“
received in the Mysteries Hi s death works your Salvation
. .

said th e High Priest o f M ithras That was the great secret o f .

thi s religiou s tragedy and i t s e x p e c ted fruit the resurrection o f

'

—
,

a G o d who repossessing Himsel f of Hi s dominion over Darkness

, , . ,

should associate with H im in H is triumph those virtuous Soul s

that by th e i i purity were worthy to share Hi s glory ; and that
'

strove not against the divine force that drew them to Him when ,

He had thus conquered .

To the Initi ate were alSo displayed the spectacles o f th e chie f

agents of the Universal Ca use and of the distribution o f the
,

world in the detail o f its parts arranged in most regular order

,
.

The Universe itsel f supplied man with the model o f the first Tem
ple reared to the Divinity The arrangement o f the Templ e o f .

Solomon the symbolic ornaments which formed its chie f de co ra

,
a

tion a d the dress o f the High Priest all as Clemens o f Ale x

s, n —
, ,
«

andria J o sephu s a nd Phil o state had referen ce to the order o f th e

.
,

w orl d . C le me n s i n form s u s th a t the Temp l e c n t a i n e d m a n y e m o

4 10 M O RA L S AND D OG M A .

fly ; says Philo speaking o f the wings o f the Cherubim : w h ich

,

were winged representations o f the Lion the Bull the Eagle and , , ,

the Man ; o f two of which the h uman headed winged bull s and ,
-
,

lions so many have been found at N im ro u d adopted as be ne fice nt

,

symbols when the Sun entered Taurus at the Vernal Equinox and
,

Leo at the Summer Sol stice : and when also he entered S corpio , , ,

for which on account o f its malignant influences Aquila the

m
-
, , ,

eagle was substituted at the autu nal equinox ; and Aquarius ,

( the water bearer ) at the Winter

-
Solstice .

So Cle m e ns says the candlestick with seven branches represent

, ,

ed the seven planets like which the seven branches were arranged ,

and regu lated preserving that musical proportion and system of

,

harmony of which the sun was the centre and connection They .

were arra nged says Philo by thr ees like the planets above and
, , ,
,

those bel ow the sun ; between which two groups was the branch
that represented him th e m ed ia tor or moderator o f th e celestial ,

harmony He 1 5 in fact the fourth m the musical scale as Phil o

.
, , ,

remarks and M artianus Capella 1 n his hymn to the Sun

, .

N ear the candlestick were other emblems representing the

heave ns earth and the vegetativ e matter out o f whose bosom the
, ,

vapors ari se The whole temple was an abridged image of the

.

world There were candlesticks with four branches symbol s o f

.
,

the elements and the seasons ; with twelve symbol s o f the signs ; ,

and ev en with three hundred and sixty the number o f days i n the ,

year without the supplementary days Imitating th e fa m o u s Tem

'

.
,

ple of Tyre where were the great columns consecrated to the

,

winds and fire the Tyr i a n artist placed two columns o f bronze at
,

the entrance o f the porch of the temple The he mispherical brazen .

sea supported by four groups o f bulls of three e ach looking to

, ,
z
,

the four cardinal points o f the compass represented the bull o f the ,

Vernal Equinox and at Tyre were consecrated to Astarte ; to,

whom Hiram Josephus says had builded a temple and who w ore
, , ,

on her head a helmet bear ing th e image o f a bull And the throne -
.

of Solomon with bulls adorning its arms and supported on lions

, , ,

like those of Horus in Egypt and o f the Sun at Tyre likewise r e

ferred to the Vernal Equinox and Summer Solstice .

Those who in Thrace adored the sun under the name o f Saba ,

Zeus the Greci an Ba k ch o s builded to him says M acrobius a

, , , ,

temple on M ount Z e lm i sso i ts round form representing the world ,

and the sun A circular aperture in the roof admitted the light
.
,
 P RI N CE on T H E T A B ERN A CL E . 411

and intr oduced the image o f the sun into the body o f the sanc tu
ary where h e seemed to blaze as in the heights of Heaven and t o
, ,

dissipate the da rkness within that temple which was a representa

t i ve symbol o f the world There the pa ssion death and r e su r r ec
.
, ,

tion of Bak cho s were represented

So the Te m
.

ple o f Eleu si s was lighted by a window in the r oo f .

The sanctuary so lighted Dion compares to the Universe from , ,

whi ch he says it di ff ered in size alone ; and in it the great lights

o f nature played a gr eat part and were mystically represented .

The images o f the Sun Moon and M ercury were represented , ,

there ( the latter the same a s Anubi s who accompanied I si s ) and

,

;they are still the th ree lights of a Masonic Lodge ; except that for
‘

Mercury the Master o f the Lodge has been absurdly substituted

,
.

Eusebius names as the principal M ini sters in the Mysteries of

Eleusis firs t th e H i er oph ant clothed with the attributes of the
, , ,

Grand Architect ( Demiourgo s ) o f the Universe After him came .

th e D a do u k o s o r torch bearer representative o f the Su n : then

, _
-
,

the altar bearer representing the Moon : and last the H 1 e r o ce ryx
'

-
, , ,

bearing the caduceus and representing Mercury It w a s not

,
.

pe rmi ssible to reveal the different emblems and the mysterious

pageantry o f initiation to the Pro fane ; and therefore we do not
know the attributes emblems and ornaments o f these and other
, ,

o fficers o f which Apuleius and Pausanias dared not speak .

We know only that everything recounted there was ma rvellous ;

everything done there tended to astonish the Initi ate : and that

eyes and ears were equally astounded The Hierophant o f lo fty .

,

height and noble features with long hair of a great age grave
, , , ,

and dignified with a voice sweet and sonorous sat upon a throne
, , ,

clad in a long trailing robe ; as the Motive God of N ature was -

held to be enveloped in Hi s work and hidden under a veil which

no mortal can raise Even H is name wa s concealed like that o f
. ,

the Demiourgos whose name was ine ff able ,

.

The D ado u k o s al so wore a long robe his hair long and a ban , ,

deau on hi s forehead Calli a s when holding that office fighting

.
, ,

on the great day o f Marathon clothed with the insignia of his ,

office was taken by the Barbarians to be a K in g

,
The D a do u k o s .

led the procession o f the Initiates and was charged with the ,

p u r i fic a t i o n s .

We do not know the functions o f the Epi bomos or assi stant at

th e altar who represe n
,
ted the moon That planet w a s one of th e .
4 12 M ORA LS A N D D G MA O .

tw o homes o f soul s and one o f the two great gates by which they
,

descended and reascended M ercury was charged with the con .

ducting o f soul s through the two great ga tes ; and in going fro m
the sun to the moon they passed immediately by him He ad .

m i tte d or rej ected them as they were more or less pure and there ,

fore the H i e roce ryx or Sacred Herald who represented Mercury , ,

was charged with the duty o f excluding the Pro fane from the
Mysteries .

The same offi cers are found in the proc e ssion o f Initiates o f I si s ,

described by Apuleius All clad in robes of white linen draw n .

,

tight across the breast and close fitt ing down to the very feet ,
-
,

came first one bearing a lamp in the shape o f a bo at ; second o ne

, , ,

carrying an altar ; and third o ne carrying a golden pal m tree ,

-

and the caduceus These are the sa me as the three offi cers at Eleu
.

sis after the Hierophant Then o ne carrying an open hand and

, . ,

pouring milk on the ground from a golden vessel in the shape o f

-

a woman s breast The hand was that of j ustice : and the milk
.

’
.

alluded to the Gala x y or M ilky Way along which soul s descended ,

and remounted Tw o others followed one bearing a winnowing

.
,

fan and the other a wat er vase ; symbol s o f the purification o f

,
-
’

s oul s by air and water ; and the third purification by earth w as , ,

r epresente d by an image o f the animal that cultivates it the cow ,

o r o x borne by another o ffi cer

, .

Then follo wed a chest or ark magnificently ornamented con , ,

t aining an image o f the organs of generation of O siri s or perhaps ,

o f both se x es ; emblems of the original generating and producing .

Powers When Typhon said the Egyptian fable cut u p the body
.
, ,
-

o f O siris into pieces he flung his genital s into the N ile where a
, ,

fish devoured them Atys mutilated himsel f as hi s Priests after

.
,

ward did in imitation of him ; and Adoni s was in that part of hi s

body w ounded by the boar : all o f which represented the loss by
the Sun o f his vivi fying and generative power when he re ached ,

the Autumnal Equinox ( the S corpion that on old m onuments bites

those part s o f the Vernal descended toward the region
o f darkness and Winter

Then says Apuleius came o ne who carried in his boso m an

, ,

obj ect that re j oiced the heart o f th e bearer a venerable e ffi gy o f ,

the Supreme Deity neither bearing resemblance to man cattle

-
, , ,

bird beast or any living cr eat u re : an exqui site invention venera

, , ,

ble fr o m the novel originality o f the fa shioning ; a wo n derful .

,
4 14 M ORA LS O
A N D D G M A.

pass to and fro between the realms o f light and darkness ; but it
represented the seven planetary sphere s which they needs mus t
traverse i n d escending from the heaven o f the fixed stars to th e
,

elements that envelop the earth ; and seven ga t es were marke d ,

one for each planet through which they pass in descending o r

, ,

returning .

We learn this from Celsus in O r1g en who says that the sym ,

b o li c a l image o f this passage among the Stars used in the Mith ,

riac Mysteries was a ladder reaching from earth to Heaven di

, , ,

vi de d into s e ven steps or s tages to each of which was a gate and

‘

, ,

at the summit an eighth that of the fixed stars The first gate
‘
, .
,

says Celsus was that of Saturn and o f lead by the heavy nature
, , ,

whereo f his dull slow progress was symbolized The second o f .

,

tin was that o f Venus symbolizing her soft splendor and easy
, ,

flexibility The third of brass was that of Jupiter emble m o f

.
, , ,

hi s solidity and dry nature The fourth o f iron was that of Mer .
, ,

cury expressing hi s inde fatigable activity and sagacity The fifth

,
.
,

o f copper was that o f Mars expressive o f his inequalities and

, ,

variable nature The sixth o f silver was that o f the Moon : and
. , ,

the seventh o f gold that o f the Sun Thi s order i s not the real
, , .

order o f these Pla nets ; but a mysterious one like that of the days ,

o f the Week consecrated to them commencin g with Saturday and , ,

r e t r o r a di n
g g to Sunday It was dictated Cel sus says by certain
.
, ,

harmonic relations those of the fourth , .

Thus there was an in timate connection between the Sacred

Science o f the Mysteries and ancient astronomy and physics ; and ,

the grand spectacle o f the Sanctuaries was th at o f the o rder of the

K nown Universe or the spectacle of N ature itsel f surrounding
, ,

the soul o f the Initiate as it surrounded it when i t first descended

,

through the planetary gates and by the e q u i no c tal and solstitial ,

doors along the M ilky Way to be for the first time immured in
, ,

its prison house o f matter But the M ysteries al so represented to

-
.

the candidate by sensible s ymbol s the invi sible forces which move
, ,

thi s vi sible Universe and the vi rtues , qualities and powers at

, ,

t a c h e d to matter and which maintain the marvellou s order o h

,

served therein O f t h i s Porphyry in form s us

. .

The world according to the philosophers o f antiquity was not

, ,

a purely material and mechanical machine A g reat Soul di ff used .

,

everywhere v i v i fie d all t h e members o f the immense body of the

,

Universe and an Intelligence equally great directed all its move , ,

 P RI N CE or T H E T A B ERN A CL E . 15

ments and maintained the eternal har mony that resulted there
,

from Thus the U ni t y o r t n e Universe represented b v the sym

.
,

ho lic egg con tained in itsel f two units the -Soul and the I ntelli
, ,

gence which pervaded all its parts : and they were to the Universe
, ,

considered a s an animated and intelligent being what intelligence ,

and the soul of li fe are to th e individuality o f man .

The doctrine o f the Unity of God i n thi s sense was taught by , ,

O rpheus O f thi s hi s hymn or pal inode i s a proof ; fragm ents o f

.

which are quoted by many o f the Fathers as Justin Tatian Clem , , ,

ens o f Alexan dria Cyril and T h eo do r e t and the whole by Buse

, , ,

b iu s quoting f rom Ari stobulus

,
The doctrine of the LO G O S .

( word ) or the N o o s ( intellect ) his incarnation death r e su,

r r ec , ,

tion or t rans figu r at i o n ; of hi s union with matter his divi sion ,

in the vi sible world which he pervades hi s return to the original

, ,

Unity and the whole theory relative to the origin o f the soul and
,

its destiny were taught in the Mysteries o f which they were the
, ,

great obj ect .

The Emperor Julia n explains the Mysteries of Atys and Cybele

by the same metaphysical principles respecting the demiurgical ,

Intelligence its descent into matter and its return to its origin
, ,

and extends thi s explanation to those of Ceres And so l ikewise .

does Sallust the Philosopher who admits in God a secondary intel ,

lige nt Force which descends into the generative matter to organ

,

i z e it These mystical ideas naturally fo rmed a part o f the sacred

.

doctrine and o f the ceremonies o f initiation the obj ect o f which , ,

Sallust remarks was to unite man with the World and the Deity ;
,

and the final te r m o f per fection whereo f was according to Clem ,

ens the contemplation o f nature o f real beings and o f causes

, , ,
.

The definition o f Sallu s i s correct The Mysteries were practised .

a s a means o f perfecting the soul o f making it to know its own ,

dignity o f reminding i t o f its noble origin and immortality and

, .
,

c onsequently o f its relations with the Universe and the Deity .

What was meant by r eal beings was i nvi s i ble beings g e ni i t h e , , .

u lti e s or p ow e r s o f nature ; everything not a part o f the vi s i ble

f a c

world which was called by way o f opposition appa r en t exi stence

,
”

, ,
.

The theory o f Genii or Powers o f N ature and its Forces person

, , ,

i fie d made part o f the Sacred Science o f initiation and o f that

, ,

religious spectacle of di ff erent beings exhibited in the Sanctuary .

It r esulted from that belief i n the providence and superintendence

o f the Gods which was one o f the pri mary ba se s of initiation
,
Th e .
4 16 M OR A L S O
A N D D G MA .

admini stration o f the Universe by Subaltern Genn to whom i t i s ,

confided and by whom good and evil are di spensed i n the world
, ,

was a consequence of thi s dogma taught in the M ysteries o f ,

M ithras where was shown that famou s egg shared between

, ,

O rmuzd and Ahriman each o f whom commissioned twenty four

,
-

Genii to di spense the good and evil found therein ; they being
under twelve Superior Gods six on the side of Light and Good , ,

a n d six on that of Darkness and Evil .

This doctrine o f the Geni i depositaries o f the Universal Pr ovi ,

dence Was inti mately connected with th e Ancient Mysteries and

, ,

adopted i n the sacrifices and initiatio ns both o f Greeks and Bar ‘

ba r i an s Plutarch says that the Gods by means o f Genii who are

.
, ,

intermediates between them and men draw near to mortal s in the ,

ceremonies o f initiation a t which the Gods charge them to assist

, ,

and to distribute puni shment and blessing Thus not the .

Deity but H i s ministers o r a Principle and Power o f Evil were

, , ,

deemed the authors o f vice and sin and su ff ering : and th u s th e i

Genii o r angel s di ff ered in character like men some being good ,

a nd some evil ; some Celestial Gods Archangel s Angel s and , , ,

som e In fernal Gods Dem o ns and fallen Angel s

, .

At the head o f th e latter was their Chie f Typ ho n A h r im an or , , ,

Shaitan the Evil Principle ; who having wrought di sorder in na

, ,

ture brought troubles o n men by land and sea and caused the
, ,

greatest ill s i s at last puni shed for his crimes It was these events
, .

and incidents says Plutarch which I sis desired to represent in the

, ,

ceremonial o f the Mysteries establish ed by her in memory o f her ,

sorrows and wanderings whereof she exhibited an image and rep

,

re se n t a t i o n in her Sanctuaries where also were a ff orded e nc o u r ,

age m e nt s to piety and consolation in mi sfortune The dog ma o f .

a Providence he says administering the Universe by means o f

, ,

intermedia ry Powers who maintain the connection of man with

,

the Divinity was consecrated in the Mysteries o f the Egyptians

, ,

Phrygians and Thracian s o f the M agi and the Di sciples of Zoro

'

-
, ,

aster ; as is plain by their initiations in which mournful and ,

funereal ceremo nies mingled It was an essential part o f the les .

s ons given the Initiates to teach them the relations o f their o w n

,

soul s with Universal N ature the greatest lessons o f all meant to , ,

digni fy man in hi s own eyes and teach him his place in the Uni ,

V erse o f things .

Th u s t h e whole sy st e m o f th e Univ e r se w as di spl ay ed i n all i ts

 ‘

su c c e ssi v e and enthralments it had descended And thus t he

la p se s .

theory of the spheres and o f the signs and intelligences which ,

preside there and the whole system o f astronomy were connected

, ,

with that o f the soul and its destiny ; and so were taught in th e
Mysteries m which were developed the great principles o f phys i cs
,

and metaphysics as to the origin o f the soul its condition her e “

below its destination and its future fate

, ,
.

The Greeks fix the date o f the establishment o f the Mysteries o f

Eleusi s at the year 1 4 2 3 B C during the reign o f Erechtheu sa t . .
,

Athen s According to so me authors they were instituted by Cere s

.
,
—

hersel f ; and according t o others by that Monarch ,who brought ,

them from Egypt where according to D i o do ru s o f Sicily he was

, ,
-
,

born Another tradition was that O rpheus introduced them int o

.
,

Greece togeth e r w ith th e D i o ni si ac ceremonies copyi ng the latte r

, ,

from the Mysteries o f O siri s and the former from those o f I sis , .

N or was it at Athens o nly that the worship and Mysteries o f ,

I sis metamo rphosed i nto Ceres were established The Boeoti ans
, , .

w orshipped the Great or Cabiric Ceres in the recesses o f a sacred ,

grove into which none but Initiates could enter ; and the cer amoJ
,

nies there observed and th e sacred traditions o f their M ysterie s , ,

were connected with those o f the Cabiri in S amothrace .

So i n Argos Phoci s Arcadia Achaia M essenia Corinth a ri d

, , , , , ,

m any other parts o f Greece the Mysteries w ere practi sed reveal ~ , ,

ing everywhere their Egyp tian origin and everywhere havin g th e

same general features ; but those of Eleusis in Attica P au sa niu s , ,

in forms u s had been regarded by the Greeks from the earliest

, ,

times as being a s far supe rior to all the others as the Gods a re
, ,

to mere Heroes .

Similar to these were the Mysteries o f Bona Dea the Good ,

Goddess whose name say Cicero and Plutarch i t w a s not per

, , ,
'
~

m i tte d to any man to know celebrated at R ome from the earliest ,

t i me s o f that city It was these Mysteries practised by women

'

. ,

alone the secrecy of which was impiously violated by Clo diu s

,
.

They Were held at the K alends of May ; and according to Plu ,

,

tarch much o f the ceremonial greatly resembled that o f the Mys

,

f eries o f B ak c ho s .

The Myste ri e s o f V enus and Adonis belonged princi p ally to Sy

’

r i a and Ph oenicia whence they passed into Greece and Sicily

,
.

Venus or Astarte w a s the Great Female Deity o f the Ph oenicians ,

as Hercules M e lk a r th or Adoni was their Chie f God Adoni

,
.
,

called by the Greeks A donis w a s t h e lo ver o f Venus Slain by a , .

 P RI N CE OF T H E T A B ERN A CL E . 4 19

w ound in the thigh i nflicted by a wild boar in the chase the flo wer ,

called anemone sprang from hi s blo o d Venus received the corpse .

and obtained from Jupiter the b oon that her lover should there
a fter pass six mon ths o f each year with her and the other six i n ,

the Shades w ith Proserpine ; an allegorical description of the

alternate residence o f the Sun in the t w o hem i spheres In these .

Mysteries his death was represented and mourned and after thi s ,

maceration and mourning were concluded his resurrection and

-
,

a scent to Heaven were announced .

Ezekiel spe aks o f the festival s o f Ado nis under the name o f
those o f Thammuz an Assyrian Deity Whom every year the , ,

women mourned seate d at the doors o f thei r dwellings These

,
.

Mysteries like the others were celebrat ed in the Spring at th e

, , ,

Vernal Equinox when he wa s rest ored to li fe ; at which time

'

when they were 1 n st i tu te d the Sun ( ADON , Lord o r Master ) was , ,

in the S ign Taurus the domicile o f Venus He was represented

,
.

“
with horns and the hymn o f O rpheus in his honor styles him the
,

two horned God as in Argos B ak cho s was represented with the

—

feet o f a bull .

Plutarch says that Adoni s and Bak ch o s were regarded as o ne

and the sa me Deity ; and that thi s opinion was founded o n the
great similarity in very many respects between the Mysteries o f '

these two Gods .

The Mysteries o f B ak ch o s were known as the Sabazian O rphic

’

, ,

a n d Dionysi ac Festivals They went back to the remotest antiq.

u i ty amon g the Greeks an d were attributed by some to B ak ch o s

,

h imsel f and by others to O rpheus

,
The resemblanc e in ce r e m o .

n ial between the Observances established in honor of O siri s in

Egypt and those in honor o f Ba k c h o s in Greece the mythological

, ,

traditions o f the two Gods and the symbols used in the festival s ,

o f each amply prove their identity

,
N either the name o f B ak c h o s .
,

nor the word o rg i es ap p lied to hi s feasts nor the sacred words ,

used in his M ysteries a re G r e ek but of foreign origin B ak cho s

,
'

,
.

was an O riental Deity worshipped in the East and hi s orgies

.

, ,

celebrated there lon g before the Greeks adopted them In the

,
.

earl iest times he was worsh ipped in India Arabia and Bactria , , .

He was honored in Greece with public festivals and i n simple ,

-

o r complicated Mysteries varying in ceremonial in various places , ,

as was natural because hi s worship had come thither from di f

,

f e r e nt countries and at di ff erent periods Th e people w h o cele .

 M ORA L S A ND D G MA O .

b r a ted the c omplicated Mysterie s were ignorant o f the meani ng o f

many words which they u sed and o f many emblem s which they ,

revered I n the Sa b azian Feasts for exam ple [ from S aba Zeus
.
,
-
,

an oriental name of this Deity ] the wor ds EVO I SA BOI were , , ,

use d which are in nowise Gr eek ; and a serpent of gold w as

,

thr own into the boso m o f the Initiate in allusion to the fable that ,
.

Jupiter had in the form o f a serpen t had connection with Proser

, ,

pina and begotten Bak c ho s the bull ; whence the enigmatical say
, ,

ing repeated to the In i tiates that a bull engendered a dragon o r

, ,

serpe nt and the serp ent in turn e ngender ed the bull who became
, ,

B ak cho s : the meaning o f which was t hat the bull [ Taurus w h ich , ,

t hen opened the Vernal Equino x and the Sun in which Sign , ,

figuratively represented by the S ign itsel f was B ak c h o s D i o nu so s , , ,

Saba Zeus O siris

-
, and the Serpent another constellation
, , ,

occupied such relative p ositions in the Heavens that when o ne ,

rose the other set and vi ce versa , .

The serpe nt was a familiar sy mbol in the Mys teries o f Bak chos .

The I ni ti ates gras p ed them with their hands; as O rp h i u c u s does

on the c elestial globe and th e O rp h e o te le ste s or purifier o f can
,
-
,

di da te s did the same crying as D e mosthenes taunted ZEsc h i ne s

, ,

w ith doing in public at th e head o f the w o men whom his mothe r

.

was to i mi ta-te EV OI SA B OI H Y E S ATTfi A TT E H YE S !

, , , , ,

The Initiates in these Mysteries had preserved the ritual and

ceremonies that accorded with the simplicity o i the earliest ages ’

and the manners o f the first men The ru le s o f Pythagoras were .

fol lowed there Like t h e Egyptians w ho held wool unclean they

.
, ,

b uried no Initiate i n woolen garments They ab stained from .

bl oody sa crifices ; and li ved on fruits o r vegetables or inanimate

thing s They imitate d the li fe o f the contemplative Sects o f the
.

O rient ; thus approximating to the tranquility o f the first me n ,

w ho lived exempt from trouble and crimes in the boso m o f a pro

found peace O ne of the most p rec 1o u s advantages promised by
.

their initiation was to put a man in com munion with the Gods
, ,

by puri fying his s oul o f all the passions that interfere with th at
e n j oyment and di m the rays o f divine light that are communicated
,

to every soul capable o f r eceiving t hem and tha t imitate thei r ,

puri ty O ne o f the degr ees o f initi ation was the state o f inspira
.

tion to which the adepts were claimed to attain The Initiates in

.
.

the M ysteri es o f the Lamb at P ep u z a in Phryg ia pro fessed to be , , ,

inspi red and pro ph esied ; and it was claimed that the soul by
, .
4 22 M ORA L S AND D GMA O .

future state ; and made acquainted with the unity and attribute s
o f the Grand Architect o f the Universe and the true meaning o f ,

the fables in regard to the Gods of Paganism : the great Truth

“
being o ften proclaimed that Zeus i s the primitive Source o f all
, ,

things ; there i s O N E God ; O N E power and O N E rule over all , .

And a fter full explanation o f the many symbols and emblems that
surrounded them they were dismi ssed with the barbarous words
,

KoyEand O una § co rr u p t i o n s o f the S anscrit words K ans lea A om

‘

, ,

P a ks ch a ; meaning o bj e c t of o u r w is h es G o d S ilen ce or Worsh i p

, , , ,
.

th e D ei ty i n S i le n ce .

Among the emblems used was the rod o f B ak ch o s ; which once ,

i t was said he cast o n the ground and it became a serpent ; a nd

, ,

at another time he struck the rivers O rontes and Hyda sp e s with it ,

and the waters receded and he passed over dry shod Water was -
.

o btained during the ceremonies by striki ng a rock with it

,
The ,
.

B ak ch ae crowned their heads with serpents carried them 1 11 vases ,

and baskets and at the Eugnmg or finding o f the bodyo f O siris

, , , ,

cast o ne alive into the aspirant s bosom

, ,
’
.

The Mysteries of Atys in Phrygia and those o f Cybele h 1 s m 1 s ,

tress like their worsh ip much resembled those o f Adoni s and

, ,

B ak ch o s O siri s and I sis

,
Thei r Asiatic origin i s un iversally.

a dmitted and was with great plausibility claimed by Phrygia

, ,

which contested the palm o f antiquity with Egypt They more .

,

than any other people mingled allegory w ith their religious ,

worship and were great inventors of fables ; and thei r sacred tra
,

di t i o ns as to Cybele and Atys whom all admit to be Phrygian ,

Gods were very various In all as we learn from Julius Firmicus

,
.
, ,

t h ey r ep r e sen te d by al le gory the phenomena o f nature and the

’

succession o f physical facts under the veil o f a marvellou s ,

history .

Thei r feasts occurred at the equino x es commencing with lamen ,

t a t i o n mourning groans and piti ful crie s for the d e ath o f Atys ;
, , ,

and ending with rej oicings at hi s restoration to li fe .

We shall not recit e the di ff erent versions o f the legend o f Atys

and Cybele given by Julius Firmicus D i o do r u s A r no b i u s Lac
, , , ,

t ant iu s Serv ius Saint Augustine and Pausanias It i s enough t o

‘

.
, , ,

say that it i s in substance th is : that Cybele a Phryg ian Princess , ,

who invented musi cal instruments and dances was enamored o f ,

Atys a youth ; that either he in a fit o f frenzy mutilated himsel f

,

or w a s mu til a t e d by her in a p a roxy sm o f j ealou sy t h at h e die d ,

 P RI N CE OF TH E T A B ERN A CL E . 4 23

and a fterward like Adoni s was restored to l i fe I t i s the Ph oe

, , .

n i ci an fiction a s to the Sun God e x pressed in other terms unde r -

, ,

other forms and with other names , .

Cybele was worshipped in Syria under the name o f Rh ea , .

Lucian says that th e Lydian Atys there established her worship

and built her temple The name o f R hea i s also found in the ;

ancient cosmogon y of the Ph oenicians by Sancho n i a tho n It was .

Atys the Lydian ; says Lucian who having been mutilated first , , ,

established the Mysteries o f R hea and taught the Phrygians the , ,

Lydians and the people o f Samothrace to cel ebrate them R hea

, .
,

like Cybele was represented drawn by lions bearing a drum and

, , ,

c rowned with flowers According to Varro Cybele represented .

. ,

the earth She partook O f the charact eristics o f M inerva Venus

.
, ,

the Moon Diana N emesis and th e Furie s; was clad in precious

, , ,

stones ; and her High Priest wore a ro be o f purple and a tiara o f

gold .

The Grand Feast o f th e Syrian Goddess like that o f the Mother ,

o f the Gods at R ome was celebrated at the Vernal Equino x ,

.

Preci sely at tha t equinox the Mysteries o f Atys were celebrated ,

in which th e Initiates were taught to expect the rewards o f a

future li fe and the flight of Atys from the j ealous fury o f Cybel e
,

was described hi s concealment in the mountains and in a cave

, ,

and hi s self mutilation in a fit o f delirium ; in which act his priests

-

imitated him The feast o f the passion o f Atys continued three

.

days ; the first o f which was passed in mourning and tears ; to

which afterward clamorous re j oicings succeeded ; by which Ma ,

c ro b i u s says the Sun wa s adored under the name of Atys

,
The .

ceremonies were all allegorical some of which according to the , ,

Emperor Julian could be explained but more remained covered

, ,

with the veil of mystery Thus it i s that symbol s outlast t heir .

explanations as many have done in Masonry and ignorance and

, ,

ra shness substitute new ones

’

In another legen d given by Pausanias Atys dies wounded like , , ,

Ado n is by a wild boar in the o rgans o f g e ne ra t i o n ; a mutilation _

with which all the legends ended The pine tree under which he .
.
-

was said to have died was sacred to him ; and was found upon ,

many monuments with a bull and a ram near it ; one the si gn of

,

exaltation of the Sun and the other o f that of the M oon ,

.

The worship of the Sun under the name of M ithras belong ed t o

‘

Persia whence that name came as did the erudite symbols of tha t
, ,
424 M ORA L S A N D D G M A. O

worship The Persians adorers o f Fire reg arded the Sun as the
.
, ,

most brilliant abo de o f the fecundating energy o f that element

'
' “

whic h gives l i fe to the earth and circu lates in every part o f the ,

Universe o f which it is as it were the soul This worship passed

, , , .

from Persia i nto Arme nia Cappadocia and Cilicia lon g before it , , ,

was known at Rome The Mysteries o f M ithra s flourished more .

than any others in the imperial city The worship o f M ithras com .

me nc e d to prevail there under Traj an Hadria n prohibited thes e .

Mysteries on account of the cruel scenes represented in their cere

,

monial : for human victims were immolated therein and the event s ,

o f futurity looked for in their palpitating entrai ls They reap .

p e a r e d in greater splendor than ever under Commodus w h o with ,

hi s own hand s acrificed a victim to Mithras : and they were still

more practised under Constantine and his successors when t h e ,

Priests of Mithras were found everywhere in the R oman Empire ,

and the monuments of his worship appeared even in B ritain .

Caves were consecrated to Mithras in which were collected a ,

multitude of astronomical emblems ; and cruel tests were required

o f the Initiates .

The Persians built no temples ; but worshipped upon the sum

mits o f hills in enclosures o f unhewn stones They abominated
, .

ima ges and made the Sun and Fire emblems of the Deity The
‘

.
,
'

Jews borrowed thi s f ro m th em and represented God as appear - ,

s

ing to Abraham in a flame of fire and to Moses as a fire at Horeb ,

and on Sinai .

With the Persians Mithras typified in the Sun was the invisi
'
'

, , ,
,

ble Deity th e Par ent of the Universe the Mediator In Zo ro a s

, , .

‘
ter s cave of initiation the Sun a nd Pla ne t s were represented
’

over head in gems and gold as also was the Zodiac The Sun
-
, ,
.

appeared emerging from the back of Taurus Three great pillars ; .

Eternity Fecu ndity and Authority supported the ro of ; and the

, , ,

whole was an emblem o f the Universe .

Zoroaster like Moses claimed to have conversed face to f ace

as man with man w ith the Deity ; and to have received from H i m
, , ,

a system o f pure worship to be co m mu ni c a te d only to the virtu ,

‘

0 11 5 ,and those who would devote themselves to the study of

Philosophy His fame spread over the world and pupil s came to
h i mfro m every country
.
,

Even Pythagoras was his schol ar

'

. .

After hi s novitiate the candidate entered the cavern o f initia

'

tion and w a r e cei v e d on the point o f a sword presented to h i s

,
s
4 26 M ORA L S A ND D OG M A .

Heavens below the Lion with the Hydra and al so appear in g on , ,

the M ithriac monuments .

Thence he pas sed to a higher Degree where the Initiates were ,

called P er s es and children o f the Su n Above them were the .

F a th e rs whose chief or Patriarch was styled Father of Fathers

, ,

o r P a te r P a t r a tu s The Initiates also bore the title of Eagles and

.

H a w ks bi rds consecrated to the Sun in Egypt the former sacre d

, ,

to the God M endes and the latter the em blem o f the Su n and
'

R oyalty .

The little i sland o f Samothrace was long the deposita ry o f cer

tain augu st M ysteries and many went thither from all parts o f
,

Greece to be i nitiated I t was said to have been settled by the

.

ancie nt Pelasgi early A siatic colonists in Greece The Gods

, .

adored in the M ysteries o f th i s i sla nd w e r e te rm ed C A B I R I an

,
'
'

oriental word from Ca bar great Varro calls the Gods o f Samo
, ,
.

thrace P o te n t G o ds
, In A rabic Venus is called Ca bar Varr o
.
, .

says that the Great Deities whose Mysteries were practi sed there
'

were Heaven and Earth These were but symbols o f the Active .

and Passive Powers or Principles o f universal generation The .

two Twins Castor and Pollux or the Dioscuri were also called
, , ,

the Gods o f Samothrace and the Scholiast o f Apollonius citing ,

Mna se a s gives the names o f Ceres Proserpine Pluto and Mer

, , , ,

cury as the four Cabi ric Divinities worshipped at Samothrace a s

, ,

A x i e ro s A x i o c e r sa A x i o c e r su s and Ca sm illu s
, ,
Mercury was , .
,

there as everywhere the mini ster and messenger o f the Gods ; and
,

the young servitors o f the altars and the children employed in the
Temples were called Mercuries or Ca sm illi as they were in Tus ,

cany by the Et ru sc i and Pelasgi w h o worshipped the Great

, ,

Gods .

T a rq u i n the Etruscan was an Initiate o f the Mysteries o f Samo

thrace ; and Etruria had its Cab 1 r 1 as Samothrace had For the
worship o f the Cabiri sprea d fro m that island into Etruria
.

Phrygia and A sia Minor : and it probably came from Ph oenicia

,

into Samothrace : for the Cabi ri are mentioned by Sa nch o n i ath o n

and the word Ca bar belongs to the Hebrew ; Ph oenician and ,

Arabic languages .

The Dioscuri tutelary Deities o f N avigation with Venus wer e

, , ,

invoked in the M ysteries o f Samothrace The constellation Auri .

g a,
or Phaeton was also honored
,
there with i mposing ceremonies .

Upon the A rgonautic expedition O rpheus an Initiate o f thes e , ,

 P RI N CE OF T H E T A B ERN A CL E . 427

Mysteries a storm ari sing counselled his companions to put into

, ,

S amothrace They did so the s t orm ceased and they were initia
.
, ,

ted into the Mysteries there and sailed again with the assuranc e ,

o f a fortunate voyage under the auspices o f the Dioscuri patrons, ,

o f sailors and navigation .

But much more than that was promised the Initiates The Hier .

O p h a n t o f Samothrace made something infinitely greater to be the

s

obj ect o f thei r initiations ; to wit the consecration of men to the ,

Deity by pledging them to virtue ; and the assurance of those re

,

wards which the j ustice of the Gods reserves for Initiates after
death This above all else made these ceremonies augu st and
.
, , , ,

inspi red everywhere so g reat a respect for them and so great a ,

d esire to be admitted to them That originally caused the i sland .

t o be styled S a cr e d It was respected by all nations The RO

. .

mans when masters o f the world le ft it its liberty and law s It

, , .

was an asylum for the un fortunate a nd a sanctuary i nvio lab e:

h
m
,

There men were absolved o f the crime of homicide i f not co ,

m i tte d in a temp le .

Children o f tende r age were initiated there and invested with ,

the sacred robe the purple cincture and the Crown of olive and
, , ,

seated upon a throne like other Initiates In the ceremonies w a s

, .

represented the death o f the youngest o f the Cabi ri slain by his ,

brothers who fled into Etruria carrying with them the chest or
, ,

ark that contained hi s genital s : and there the Phallus and the
sacred ark w ere adored Herodotu s says that the S am othracian .
'

Initi ates understood the obj ect and origin o f this r everence paid
the Phallus and why it was exhibited in the Mysteries Clemen s
,
.

'

o f Alexandria says that the Cabi ri taught the Tuscans to r evere

it It was consecra ted at Heliopoli s in Syria where the M ysteries

.
,

of a Divinity having many points of resemblance with Atys a n d

Cybele were represented The Pelas g i connected it with M ercury ;
a n d it appears on the m
.

onuments o f Mithras always and every

where a symbol o f the li fe giving power of the Sun at the Vernal -

Equinox .

In the Indian Mysteries as the candidate made hi s three cir ,

“
cuits he paused each time he reached the South and said I copy
, , ,

the example o f the Sun and follow his b e n e fic e n t course B lue

,
.

Masonry has retained the Circuits but has utterly lost the e x p la ,

nation ; which is that in the M ysteries the candidate invariably

,

represented th e Sun descending Southward toward the reign of

,
428 -
M OR A L S AND D G O MA .

the Evil Princ ipl e Ahriman Si pa or Typhon ( darkness and win

, , ,

ter ) there figu ratively to be slain and a fter a few days to rise ,

again from the de a d a nd commence to ascend to the N o rth w a r d

, ,
.

Then the death o f Sita was be w a i le d ; o r that of Cam a slain by ,

Iswara and co mm i tted to the waves on a chest like O si ri s and

, ,

Bacchus ; duri ng which the candidate wa s terrified by phantoms

a nd horri d noi se s .

Then he was made to personi fy Vi s hnu and per form his ava ,

tars o r labors In the first two he was taught in allegories the

, . .

legend o f the Deluge : in the first he t ook three steps at right

angles representing the three huge steps taken by Vi shnu in t ha t
,

ava tar ; and hen c e the three steps in t h e Ma st e r s Degree endi ng

’
°

a t right angles . 1

The nine avatars fini sh ed he was taught the necessity of faith , ,

as supe rior to sacrifices acts o f charity o r mo rt i fica t i o n s o f the

Then he was ad m
, ,

fl e sh onished agains t five crimes and took a

'

.
,

sci le mn oblig ation never to commit them He was th en introduced

'

i nto a representation o f Paradise ; the Company o f the Members

o f the O rder magnificently array e d and the Altar with a fire
, ,

blazing upon it as ah emblem o f the Deity

’

.
,

.
Then a new name was given him and he was invested in a white ,

r obe and t i a r a a n d r e ceived the signs tokens and lectures A

'

.
, , ,

cross was marked on his forehead and an inverted level or the

.
, ,

Tau Cross on his breast He received the sacred cord and divers
,
.
,

amule ts or talismans ; and was then invested with the sacred

Word or Sublime N ame known only to the initiated the Trilit , ,

eral A U M . . .

Then the mul titude o f e mblems w as ex plaine d to the c andi

dat e ; the arcana o f science hidden under them and the diff erent ,

virtues o f which the mythological figures were mere p e r so n ifica

t ions .And he thus lea rned the mean i ng o f those symbols which , ,

t o the uninitiated were but a m a ze o f uni n ,

telligi b le figu res .

The third De gree w as a li fe o f seclu sion a fter the Initiate s .

’

children were capable o f providing for themselves ; passed in the

forest in the practice o f p rayers and ablution s and livi ng only on
, ,

veg etables He was then said to bebo rn again

. .

The fourth was absolute renunci ation of the world sel f con ,
-

t e mp la t i o n and s el f t orture ; by whi ch Perfecti on was th ought to

-

be attained an d th e so ul merged in the Dei ty

,
.

I n the seco n d l l e g r c e the Initiate was taught t h e Unity o f th e

,
4 30 M ORA L S AN D D G M A O .

O rd e r i ncited , act bravely i n war taught the great t ruths of

to ,

the immortality o f th e soul and a future state solemnly enj oine d ,

no t to neglect th e worsh ip o f t he Deity nor the practi ce o f rigi d ,

morality ; and to avoid sloth , contention and folly , .

The aspirant attained only the exoteric knowledge in the first

t w o Degrees The third was a tta i g e d only by a f e w a n d they per
'

.
,

sons o i r a nk a nd consequence and a fter long purification and

i
, ,

study o f all the arts and sciences known to the Druids i n solitude
'

, ,

for nine months Thi s wa s the symbolical death and burial o f

.

these Mysteries .

The dangerous voya ge upo nthe actual open sea in a small boa t ,

covered w ith a skin on the evening o f th e 29 th o f April was th e , ,

last trial and closing scene o f initiation I f he declined thi s , .

trial , he was di smissed with contempt I f he made it and suc .

c e e de d h e was termed i b rice born w a s eligible to all the digniti es -

t

, ,

o f the State and received complete instruction in the p hi lo soph i

,

ca l a nd r eligi o u s doctrines o f the D ruids

‘
.

The G reeks also styled th e Enfm m g, Towovog t hrice born

, ,
-

and in Ind ia perfection was assign ed to th e Yogee w ho had ac

complished many births ‘

The gener al features o f th e in i tiation s among the Goths wer e

the same as in all the Mysteri es A long probation o f fastin g and .
,

m o r t ific a t i o n circular processions representing the march o f the

’

, ,

ce lestial bodies many fearful tests and t r i als ,

a descent into th e ,

in fernal regions the killing o f the God B alder by the Evil Prin
,

c ip le L o k the placing of hi s body in a boat a n d sending it abroad

, ,

upo n the waters ; and in short the Eastern Legend under di ff er , , ,

ent names and with s o me variations

,
.

The Egyptia n Anubi s appeared there as the dog guarding the ,

gates o f death Th e candidate was immured in the representa

.

tion o f a tomb ; and when released goes in search o f the body o f , ,

Balder and finds him at length restored to li fe and seated upon

, , , ,

a throne . He was obligated upon a naked s r d ( as is still the ’

custom in the Ki t M oder ne ) a nd s eale d hi s obligation by drink ,

i ng m e a d o u t of a h u m a n s ku ll
'

Then all th e ancient primitive truths were made known to him

’

so far as they had survived the assaults o f time : and he was i h

formed as to the generation o f the Gods the creati on o f th e ,

world the del uge and the resurrection of which that o f Balder
, , ,

He was marked with the si gn of th e c ross and a ring was give n

,
 P RI N CE OF T H E TAB ERN A CL E . 4 31

to him as a symbol o f the Divine Protection ; and al s o as an em

blem o f Perfection ; from which comes the custom o f giving a
ring to the Aspirant in the 1 4 th Degree .

The point wi thin a Circle and the Cube emblem o f O din were , , ,

explained to him ; and lastly the nature o f the Supreme God , ,

“
the author o f everything that e x i ste th th e Eternal the Ancient , , ,

th e Living and Aw ful Being the Searche r into concealed things

, ,

the Being that never changeth with whom O din the Co nqueror
was by the vulgar c on founded : and the Trinne God o f the I n
dians was reproduced a s O DI N the Almighty FA T H E R FRE A
,
-
, , ,

( R h e a o r P h r e) his wi fe ( emblem o f universal ma tter ) and

, ,

Th or hi s son ( the Mediator ) Here we recogn ize O s ir i s I s is and

.
, ,

H or or H or u s Around the head o f Thor as i f t o show his east ,

ern origin twelve stars were arranged i n a circl e

, .

He was al so taught the ultimate destruction o f the world and ,

the ri sing O f a new o n e in which the brave and vi rtuous shall en

,

j oy everlasting happiness and delight : as the means o f securing

which happy fortune he was tau ght to practise the strictest mo
,

rali ty and virtue .

The Initiate was prepared to receive the g reat lessons o f all the
Mysteries by long trials or by abstinence and chastity For
, ,
.

many days he was required to fast and be continent and to drink ,

liquids calculated to diminish h i s passions and keep him chaste .

Ablutions were al so requi red symbolical o f the purity necessary ,

t o enable the soul to escape f rom its bondage i n matter Sacred .

bath s and preparatory baptisms were used lustrations immer , ,

sions lustral sprinklings and p u r ific a t io n s o f every kind At

, ,
.

Athens th ey bathed in the Ilissus which thence became a sacred ,

river ; and be fore entering the Temple o f Eleusis all were r e ,

quired to wa sh their hands in a vase o f lustral water p lac ed n ear .

the entrance Clean hands and a pure heart were required o f the
.
‘

candidates Apuleiu s bathed seven times in the sea symbolical

. . ,

o f the Seven Spheres th rough which the Soul must reascend : and

the Hindus must bathe in the sacred river Ganges .

Clemens o f Alexandria cites a passage o f Menander who speaks _

,

o f a purification by sprinkling three times with salt a nd water .

Sulphur resin and the laurel also served for purification as did
, ,
,

air earth water and fire The Initiates at Hel iopolis i n Syri a;
, , ,
. , .

says Lucian sacrificed the sacred lamb symbol o f Aries then the
, , ,

sign Of the Vernal Equinox ; ate his flesh as the I sraelites did at ,
 2 M OR A L S AND D OG M A .

the Passove r ; and then touched hi s head and feet to theirs and ,

knelt upo n the fleece Th e n they bathed i n warm water drank o f

.
,

the same and slept upon the ground

,
.

There was a distinction between the lesser and gr eater My ste

ries O ne must have been for some years admitted to the forme r
.
,

before he could receive the latter which were but a preparation ,

for them the Vestibul eo f the Temple o f which th o se o f Eleusi s

, ,

were the Sanctuary Th er e in the lesser Mysteries they wer e

‘

.
, ,

prepared to receive the holy truth s taught in the greater The .

Initiates i n the lesser were c alled si mply M ys tes o r Initiates ; bu t ,

those in the greater Epoptes or Seers An ancient poet says tha t

, ,
.

the former were an imper fect shadow o f the latter as sleep is o f ,

Death A fter admi ssion to the former the Initiate was taugh t
.
,

lessons of morality and the rudiments o f the sacred science the

, ,

most sublime and secret part o f which was reserved for th e

Epopt who saw the T ruth in its nakednes s while the Mystes only
, ,

viewed it through a veil and under emblem s fitter to e x cite tha n

to satis fy hi s curiosity .

Before communicating the first secrets and primary dogmas o f

initiation th e p ri e sts required the candidate to take a fearful oath
,
'

neve r to divulge the sec rets Then he made h i s vows prayers and
.
, ,

sacrifices to the Gods The skins o f the victims consecrated to

.

J upiter were spread o n the ground and he was made to set hi s ,

feet upon them He was then taught some eni g matic formulas a s
.
,

a nswers to questions by which to fn ak e himsel f known

,
He w a s .

the n enthroned invested with a purple cincture and crowned with

, ,

fl owers o r branche s o f palm o r olive

,
.

We do not certainly know the time that was r e quired to elaps e

between the admi ssion to the Lesser and Great er Mysteries o f
Eleusis Most writers fix it at five years It was a sin gular mark
. .

o f favor when Dem e trius was made M ystes and Epopt in one and

the same ceremony When at length admitted to the Degree o f

.

Per fection the Initiate was br ought face to face with entire nature
, ,

a nd learned that the soul was the whole o f man : that earth w as

but hi s place o f exile ; that Heaven was his native country ; that
fo r the soul to be bor ni s really to die ; and that death was for i t
th e return to a new li fe Then he entered the sanctuary ; but h e
.

did not r eceive the whole instruction at once It c ontinued through .

several years There were as it were many apartments through

.
, , ,

Which he a dv a n ced b y de g re e s a n d h h n w h i c h thick veils i h

.
e vp p
434 M ORAL S AND D G MA O .

tive o f the se arch for Proserpine by Ceres ; the Initiates march i ng

by trios and each bear ing a torch ; while at the head of the p ro
,

cession marched the D ado u k o s .

Th e si x th w a s consecrated to I ak ch o s the young Light Go d ,

-
,

son o f C eres reared in the sanctuaries and bearing the torch o f

,

the Sun God The chorus in Ari stophanes terms him the lu mi n
-
.

o u s star that l ights the nocturnal initiation

,
He was brough t .

from the sanctuary hi s head crowned with myrtle and born e

, ,

fro m the gate o f the Ceramicus to Eleusis along the sacred way , ,

amid dances sacred songs every mark o f j oy and mystic cries o f

, , ,

I a k ch os .

O n the seventh there were gymnastic e x ercises and combats the .

victors in wh ich were crowned and rewarded ;

O n the eighth was the feast o f ZEscu lap iu s .

O n the ninth the famous libation was made for the soul s o f th e
departed The Priests according to Athen aeus filled two vases
.
, , ,

placed one in the East and one in the West toward the g ates o f ,

day a nd night and overturned them pronouncing a formula o f

, ,

mysterio us prayers Thus they invoked L ight and Darkness t h e

.
,

t wo great principles o f nature .

During all these days no one could b e arrested no r any sui t ,

brought on pain o f death o r at least a heavy fine : and no o ne

, ,

w a s allowed by the di splay o f unusual wealth or magn ificence t o

, ,

endeavor to rival this sacred pomp Everything was for religion . .

Such were the Mysteries ; and such the O ld Thought a sin scat ,

t e re d and w i dely separated fragments it has come down to u s .

The human mind still speculates upon the great mysteries o f na

ture and still finds its ideas anticipated by the ancients whose
, ,

p rofoundest thoughts are to be look é d for not in thei r p h ilo so .

,

phies but in thei r symbol s by which they endeavored to expres s

, ,

the great ideas that vainly struggled for utterance in words a s ,

they viewed th e great circle o f phenomena B irth Li fe Death

—
, , , ,

o r Decomposition and N ew Li fe o u t o f Death and R ottenness

, ,

to them the greatest o f mysteries R emember while you study .

,

thei r symbols that they had a profounder sense o f these wonders

,

t han we have To them the trans formations o f the wor m were a

.

gre ater wonder than the stars ; and hence the poo r dumb s oara
b aeu s o r b e e tle w a s sacred to th em Thus their faiths are con
'

.
.

de n se d into symbol s or expanded into allegories which they ,

understood but were not always able to expl a in in lan guag e ; fo r

,

there are thoughts and ideas which no langu ag e ever spoken by

 X XV

KN IGHT OF THE B RAZEN SERPENT .

T H I S Degree i s both philosophical and moral While it teache s

.

th e necessity o f re formation as well as repentance as a means o f ,

obtaining mercy and forgiveness it i s also devoted to an explana

,

tion o f the symbols o f Masonry ; and especially to those which

are connected with that ancient and universal legend of which
"

that o f Kh ir O m Abi i s but a variation ; that legend which r e p re

-
,

senting a murder or a death and a restorati on to li fe by a drama

, ,

in which figu re O siris I sis and Horus Atys and Cybele Adonis
, , ,

a n d Venus the Cabiri D i o nu so s and many another representativ e

, , ,

o f the active and passive Powers o f N ature taught t h e Initiates

,

in the Mysteries that the rule o f Evil and Darkness i s bu t tempo ~

rary and that that o f Light and Good will be eternal

, .

Maimonides says : In the days o f Enos th e son of Seth men

, ,

fell into grievous errors and even Enos himsel f partook o f thei r
,

in fatuation Their lan gu age was that since God h a s placed o n

'

.
,

h igh the h eavenly bodies and used them as Hi s ministers it w a s

, ,

ev i dently His will th a t they shoul d receive f rom man th e same

 M ORA L S A ND D G MA O .

v eneration a s the se rva nts o f a g reat prince j ustly cla im f rom the
subj ect multitude Impressed with thi s notio n they began to
.
,

build temples to the Stars to sacrifice to them and to worship , ,

th em in the vain expectati on that they should thus please the

,

Creator o f all things At first indeed they did not suppose the
.
, ,

Stars to be the only Deiti es but adored in c onj unction with them ,

th e Lo rd God O mnipo tent In process o f time however that .

, ,

g reat and venerable N am e was totally forgotten and the whole ,

human race retained no other religion than the idolatrou s w or

”
Ship o f the Host o f Heaven .

The first learning in the world consi sted chie fl y in symbols .

The wi sdom o f the Chald aeans Phoenicians Egyptians Jews ; o f , , ,

Zoroaster Sanc h o ni atho n Ph e r ecyde s Syru s Pythagoras So c ra

, , , , ,

t es Plato of all the ancients that i s come t o o u r hand i s sym

, , , ,

b o li c It was the m ode says Serranus on Pl ato s Symposium o f

.
‘
,
’
,

th e Ancient Philo sophers to represent t ruth by c ert a in symbo l s

,

and hidden images .

“
All that can be said concerning the Gods says S trabo mu st , ,

b e by the exposition o f o ld opinions and fables ; it being th e cu s

t o m o f the ancients to wrap up in enigm a and allegory thei r
-

t houghts and di scourses concerning N ature ; which are there fore

”
n o t easily explained .

As you learned in the 24 th Degree my B rother the anc ient , ,

Philosophers regarded the soul o f man as having h ad its origi n

i n Heaven That was Macrobius says a settled opinion among
.
, ,

t hem all ; and they held it to be th e only true wisdom for th e ,

so u l while unit ed with the body to lo ok ever toward its sour ce

, , ,

a nd strive to return to the place whence it came Among th e .

fixed stars it dwelt unti l seduced by the desire o f animating a

, ,

body it descended to be imp ri soned in matter Thenceforw a rd i t

,
.

'

has no other resource than recollection and i s ever attracted ,

t o ward its birth place and home

- The means of return are to be .

sought for in itsel f To re a sce nd t o i ts source it must do a nd

- .
,

su ff er 1 n the b o dy .

Thus the Mysteries taught the great do ctrine o f the divi ne natu re
a nd longings after 1 mmo r ta l1 ty o f the soul of the nobility o f i t s ,

o ri gin the grandeur of its destiny its superiority over the ani~
-
, ,

m als who have no aspirations h e avenward I f they stru ggled in

'

vain to express its na tu r e by com paring it to Fire and Li ght

, ,

i f th ey erred as to its origin a l pl ac e o f abode and the mod e o f it: ,

4 38 M ORA LS A N D D G MA O .

Through th ese ga tes souls were s upposed to descend t o e arth

and r e ascend to Heaven O ne M acrobius says in hi s dream o f
-
.
, ,

S cipio was styled the Gate o f Men ; and the other the Gate of
, ,

the Gods Cancer was the f o r m e r b e c a u se soul s descended by it

.
,
‘

to the earth ; and Caprico rn the la tter because by it they r e ,

ascended to their seats o f immortality and became Gods Fro m , .

th e Milky Way according to Pythagoras diverged the route t o

, ,

t h e dominions o f Plu to Until they le ft the Galaxy they wer e

'
.
,

no t deemed to have commenced to descend toward the terrestrial

bodies From that they depa rted and to that they returned
.
, .

Until they reached the sign Cancer they had not left it and wer e , ,

still Gods When they reached Leo they commenced their

.
,

apprenticeship for their future conditi on ; and when they wer e

at Aquarius the sign opposite Leo they were furthest remove d
, ,

from human li fe .

The soul descending fr o m the celestial limits where the Zodia c

, ,

a nd Galaxy unite loses its spherical shape the sh ape o f all Divin e
, ,

N ature and i s len gthened int o a cone as a point i s lengthened

, ,
‘

'

into a line ; and then an indivi sible monad before it di vide s i t self
, ,

and becomes a duad— that is unity becomes divi sion disturb ance , , ,
’
a n d conflict Then it begins to experienc e the di sorder which
.

r eigns in matter to which it u nites itsel f becoming as it were

, , , ,

intoxicated by draughts of grosser matter : of which inebriation

-

t h e cup o f B ak c h o s between Cancer and Leo is a sy m bol

,
It i s ,
.

for them the cup o f forgetful ness They assemble says Plato in .
, ,

th e fields o f oblivion t o drink th ere the water o f the river Ameles

“
, _ ,

whi ch c auses men to f orget everyt h ing This fiction i s als o found .

”
i n Vi rgil I f souls sa ys Macrobius carried with them int o
.
“
, ,
“

t h e bodies they occupy all the knowledge which they had ac quir e d
o f di vine things during their so j ou rn i n the Heavens men woul d
, ,

n o t di ff er 1 n o p 1 n 1 o n as to the Deity ; but some of t hem forget

m ore and some less o f that whic h they had learned

, ,
.

We smile at these notion s of the ancients ; but we must learn

t o look through these material images and alle g ories to the ideas , ,

stru ggling for u tterance the great speechless thoughts whi c h they ,

envelop : and it i s well for u s to con sider whether we ourselves

have yet fo und out any be tter w ay o f representing t o ou rselve s
the soul s origin and its advent into this body so entirely foreign
’
,

to it ; i f in deed we have ever thought about it at all ; or have not

, ,

ceased t o think in despair , .

 K N I G H T on T H E B R A ZEN SE RP E N T . 4 39

The highest and purest portion o f matter which nourishes and ,

c onstitutes divine exi ste nces i s w hat the poets term n e c ta r th e , ,

beverage of the Gods The l o wer more di sturbed and grosser .

,

portion i s what intoxicates soul s The ancients s ymbolized it as

, .

the R iver Lethe dark stream o i -oblivion How de w e explai n

, .

the soul s forgetfulness o f its antecedents o r reconcile th at utte r

’

absence o f remembrance o f its former condition with its essential ,

immortality ? I n truth we for the most part dread and shri nk ,

f rom any attempt at explanation o f it to ourselves .

Dragged down by the heaviness produced by this inebriati ng

draught the soul falls along t h e zodiac and the milky way to th e
,

lower spheres and in its descent not only takes in each sphere a
, , ,

new envelope o f the material composing the luminous b odies o f

th e planets but receives there th e di ff erent faculties which it i s to
,

e x ercise while i t inhabits the body

,
.

In Saturn it acquires the power o f reasoning and intellige nce

, ,

o r what i s term e d the logical and contemplative faculty From - .

Jupiter it receives t h e power o f action M ars give s it valor enter .

,

pri se and impetuosity Fro m the Sun it receives the senses and
, .

imagination which produce sensation perception and thought

, , ,
.

Venus inspires it with desires Mercury gives it the faculty o f .

expressing and enunci a ting what it thinks and feel s And o n .

,

entering the sphere o f th e Moon it acquires the force of genera ,

t ion and growth This lunary sphere lowest and basest to divine
.
,

bodies i s first a nd highest to terrestrial b odies And the lunary

,
“

body there assumed by the soul while as it were the sediment o f , , ,

c elestial matter i s also the first substance of animal matter

,
.

The celestial bodies Heaven the Stars and the other Divine , , ,

e lements ever aspire rise The soul reaching the region w h ich
to
,
\
.

mo rt ality inhabits tends toward terrestrial bodies and is deemed

, ,

t o die . Let no one says Macrobius be surprised that we so f t c

, ,

quently speak of the dea th of thi s soul which yet we call i mmor ,

t al
. It i s n either a nnulled nor destroyed by such death : but
merely en feebled for a time ; and does not t hereby forfe i t its pre
rogative o f i mmortality ; for a fterward freed from the bod y when , ,

i t h as been purified from the v l ce stains contracted during tha t -

connection it i s r e established in all its priv ileges and ret urns t o

.
,
-
,

th e luminous abode o f its immortality .

O n i ts retu rn it restores t o each sphere through which it a s

,

c e nds the passions and earthly faculties rec e iv e d fr o m them : to

,
4 40 M OR A L S AN D D G O MA .

th e Moo n the faculty o f increase and diminution o f the body ; to

,

Mercury fraud the archite c t o f evils ; to Venus the seductive lov e

, , ,

o f p le a su r e ; t o the Sun the passion for grea t ness and empire ; to ,

M ars audacity and temerity to J up i t er avarice ; and to Satur n

, , ,

falseh o o d and deceit : and at las t relieved o f all it enters n ake d , ,

and pure into the eigh th sphere o r highest Heaven .

All thi s agrees with the doctrine o f Plato t hat the soul c ann ot ,

re enter into Heaven until the revol utions of the Universe shal l
-
,
.

have restored it to its primitive condition and purified it from th e ,

e ff ects o f its contact with the four elements .

This opinion o f the pre e x istence o f souls , as pure and celest i al -

substances before thei r union wit h ou r bodies to put on and ani

, ,

mate which they descend from Heaven i s one o f great anti q u i ty ,

.

A modern Rabbi Manasseh Ben I srael says it w a sal ways the be , ,

lie f o f the Hebrews I t was that o f most philo sopher s w h o ad .

,

m i tt e d the i m mortality -o f the so ul : and t here fore it w as taugh t i n

the My steries ; for as Lac tant i u s says they could no t see how it
, ,

was possible that the soul should exist af te r the body i f it h ad ,

no t existed befor e it and i f its nature was not independent o f tha t ,

o f the body The same doctrine was adopted by the mos t learne d -
..

o f the Greek Fathers and by many o f the Latins : and it woul d ,

probably prevai l largely at the present day i f men troubled them ,

se lves to th ink upon this sub j ect at all and t o inquire whethe r the
.
,

soul s immortality involved its prior exi stence

’
.

Some phi losophers held that the soul was incarcerated in th e

b ody by way o f punishment for sins committed by it in a prio r
,

state How they reconciled this with the same soul s unconscious
.
’

n ess o f any such prior state or o f sir c ommitted there does not ,
.
,

appear O thers held that God of his mere will sent the soul t o
.
, ,

inhabit the body The K abali sts united the two opinions The y . .

held t hat there are four worlds A z i ln th B r i a r th J ezi r a th and , , , ,

A z i a th ; the world o f e ma na ti on that of cr e a ti on th a t of for ms , , ,

an d the m a te r i al world ; one above and more perf ect than the

o ther in that order both as regards t hei r own nature and that of
, ,

t h e beings who i nhabit them All souls are origi nally in the world .

A z i lu th the Supreme Heaven abode o f God and o f pure and i m

, , ,

mortal spirits Tho se who descend from i t without fault of their

.
.

o w n by God s order ar e gi fted with a divine fire which preserve s

’

, , ,

them from the contagion o f matter a nd rest o res them to Heave n ,

s o soo n a thei r m i s i o n i s ended Those h o descend through

s s . V\
44 2 M ORA L S A N D D GM A O .

w hich even the commone st o f us have that makes u s regard the ,

Stars and Planets and all the Universe o f Suns and Worlds as a
,
- .

mere inanimate m ac hine and aggregate o f senseless orbs no more ,

astonishing except in deg ree t han a clock o r an orrery We w on

, , .

der and a r e a m a z e d at the Power and Wisdom ( to most men it

seems only a kind o f Infinite I ng e nu i ty ) o f the M A K E R : they won
dered at the l Vor k and endowed i t with Li fe and Force and mys
f
,

t e r i o u s Powers a n d mighty Influences .

M emphis i n Egypt was in Latitude 2 9 5 N orth and in Lon

, ,
°
,
'

Eas T in Upper Egypt in Latitude

'
i d 30 18 h b 5 45
° °
g t u e t e ae . 2 , ,
'

N orth and Longitude 32 4 3 East B abylon was in Latitude 32

,
°
.
°

N orth and Longi tude 4 4 23 Ea st : while Saba the ancien t

'
°
, ,

Sabaean capital of Ethiopia was about in Latitude 1 5 N orth ,

°
.

Through Egypt ran the -great R iver N ile coming f rom beyond ,

Ethiopia its source i n regions wholly unknown in the abodes o f

, ,

heat and fire and its course from South to N orth Its inunda
,
.

tions had formed t h e alluvial lands o f Upper and Lowe r Egypt ,

which they continued to raise higher and higher and to fertilize ,

bytheir deposits At fir st as in all newly s e ttled countries those

.
,
-
,

inundations occurring annually and always at the same period o f

,

the year were calamities zuntil by mea n s o f levees and drains and
,
-
,

artificial lakes for irrigation they became blessings and were "
, ,

looked for with j oyful anticipation as they h a d before been awai t ,

ed with terror Upon the deposit left by the Sacred R iver as it

.
,

withdrew into its banks the h usbandman so wed his seed ; and the ,

rich soil and th e ge ni al sun insured him an abundant harvest

~
.

Babylon lay on the Euphrates which ran from Southeast t o '

N orthwest blessing as all rivers in th e O rient do the arid cou n

, , ,

try through which i t flowed ; but its rapid and uncertain ov erflows
bringing terror and dis aster .

To the ancients as yet inventors o f no a stronomical i nstru

,

ments and looking at th e Heavens with the eyes of children thi s

, ,

earth was a level plain o f u nk no w n e x tent About its boundaries .

there was speculation but no knowledge The inequalities of i t s , .

surface were the i rregularities o f a plane That it was a globe or .

,

that anything l ived on its under surface or o n w h a t it rest ed they

’

, ,

had no idea Every twenty—four ho urs the sun came up from b e

.

yond the Eastern rim o f the world and travelled a cross the sky , ,

over t h e earth always South o f but sometimes nearer and some

, ,

times further from th e point overh e ad and sunk below the .

 44 3
'

K N I G H T OF TH E B R A Z E N SE R P E N T .

w orld s Western rim With him went light and a fter him fol
’
.
,

lowed darkness .

And every twenty four hours appeared in the Heavens another

-

body vi sible chiefly at night but sometimes even when the sun
, ,

shone which l ikewi se as i f following the sun a t a greater or l e ss

, ,

distance travelled across the sky ; s ometimes as a thin crescent

, ,

and thence increasing to a full orb resplendent with silver light ; -

and sometimes more and s om etimes less to the Southward o f the

point overhead within the same l imits as the Sun
, .

Man enveloped by the thick darkness o f profoundest night

, ,

w hen everything around him has disappeared and he seems alon e ,

w ith himsel f and the black shades that surround him feel s h i s ,

existence a blank and nothingness except so far as memory recall s ,

to him the glories and splendor s o f light Everything i s dead t o .

h im and he a s i t were to N ature How crushing and overwhelm

, , ,
.

ing the thought the fear t h e dread that pe r h aps that darknes s
, , ,

m ay be eternal and that day may possibly never return ; i f i t eve r

,

occurs to his mind w hile the solid gloom closes up against h i m

,

like a wall ! Wh at then can restore him to l ike to energy to a c , ,

t i vi ty to fellowship and communion with the great world which

,

God has spread around him and which perhaps in the darknes s
.

may be passing away ? L I G H T restores h i m to himsel f and to

nature which seemed lost to him N aturally there fore the prim .
, ,

i ti ve men regarded light a s the principle o f thei r real existence ,

without which li fe w ould be but one continued weariness and de

spair Thi s necessity for light and its actual creative energy
.
, ,

were felt by all men : and nothing was more al arming to them
than its absence It became thei r first D ivinity a single ray o f
.
,

which flashing into the dark tu multuous bosom o f chaos caused

, ,

man and all t h e Universe to emerge from it So all the poets sung .

who imag i ned Cosmogonies such was the first dogma o f O rpheus ,

Moses and the Theologians Light was O rmuzd adored by the

, .
,

Persians and D arkness Ahriman origin o f all evil s Light w a s

, ,
.

th e li fe o f the Universe the friend o f man the substance o f the

, ,

Gods and o f the Soul .

The sky was to them a great solid concave arch ; a hemi sphere , ,

o f unknown material at an unknown di stance above the flat level

,

'
earth ; and along it j ourneyed 1 n their courses the Sun the Moon , ,

the Planets and the Stars , .

The Sun was to them a great globe of fire o f unknown di men ,

444 M ORA L S AND D G MA O .

sions at an unknown distan ce The M oon wa s a mass o f so ft er

, .

light ; the stars and planets lucent bodies armed wi th unk now n ,

and supernatural influence s .

It c ould not fail to be soo n observed that at regular interv al s ,

th e days and nights were equal and that two o f

these interv al s
'

measured th e same s pace o f time as elapsed between the success

“

ive inundations and betwee n the returns o f spring time and har
,
-

vest N or could it fail to be pe rceived that the changes of th e

.

moon occurred regularly ; th e same number o f days always elaps ,

ing between the first appearance o f her silver crescent in the Wes t
at evening and that o f her f u ll orb ri sing i n the East at the sam e
h our and the same again between that and the new appearanc e
'

o f the crescent in the West .

I t was also s oon observed that the Sun cross ed the Heavens in
a di ff erent line each day th e days being longest and the night s
,

sho rtest when the line o f his passage was furthest N orth and th e ,

days shortest and nights longest when that l ine was fur thest
South : tha t hi s pr og ress N or th and Sou th was perfectly regula r ,

marking four periods that were always the same those when the -

,
—

days and nights were equal or the Vernal and Autumnal Equi ,

noxes ; that when t h e days were longest or the Summer Solstice ; ,

and that when they were shortest or the Winter Solstice , .

With the Vernal Eq uinox o r about the 2 5th o f March of o u r

.
,

Calendar they found that t here unerringly came soft winds th e

, ,

return o f warmth caused by the Sun turning back to the N orth

,

w ard from the mi ddl e ground o f hi s course the vegetation o f th e ,

new year and the impulse to amatory act ion on the part o f the
,

animal creati on Then the Bull and the R am animals most val
.
,

u able to the agriculturi st and symbol s themselves o f vigorou s

,

generative power recovered their vigor the birds mated and

, ,

builded their nests the seeds germinated the grass grew and th e
, , ,

trees put forth leaves With the Summer Solstice when the Su n
.
,

reached the extreme northern limit of his cour se came grea t heat , ,

and burning winds and lassitude and exhaust i o n then v egetatio n

,

withered man longed for the cool breezes o f Sprin g and Autum n
, ,

and the cool water o f the wintry N ile or Euphrates and the Lion ,
‘

sought for that element far from his home in the desert .

With the A utumnal Equinox came ripe harvests and fruits o f ,

the tree and vine and falling leaves and cold evenings presaging
, ,

w intry frosts ; and the Principle and Powers o f Darkness pre .

 446 MO R A L S AND D OG M A .

which the N ile commenced to overflow S tars o f Inundat ion or , ,

that pou r e d ou t w a ter ( A Q U A R I U S ) .

1
Those Stars among which the Sun was when he had reached ,

the N orthern Tropic and began to r e tr ea t Southward were ,

termed from hi s retrograde motion the Crab ( C A N C ER )

, , .

As he approached in Autumn the middle point bet w een the

'

, ,

N orthern and Southern extremes o f his j ourneyin g the days and ,

nights became equal ; and the Stars among w hich he was the n
found were called Stars o f the Balance ( L I B R A ) .

Those stars among which the Sun was when the Lion driven , ,

from the Desert by thirst came to slake it at the N ile were call ed
, ,

Stars o f the Lion ( LEO ) .

Those among which the Su n was at harvest were called thos e ,

o f the Gleaning Virgin holding a Shea f o f Wheat ( V I R G O )

, .

Those among which he was found in February when the Ewe s ,

brought forth thei r young were called Stars o f the Lamb ( AR IES )
,
’

T hose in March when it was t ime to plough were called Stars

, ,

o f th e O x ( T A U R U S
) .

Those under which hot and burning winds came from the
desert venomous like poisonous reptiles were called Stars o f th e
, ,

Sco rpion ( S C OR PI O ) .

O bserving that the annual return o f the ri sing o f the N ile was
always accompanied by the appear ance of a beauti ful Star which ,

at that period showed itsel f in t h e direction of the sources o f that

river and seemed to warn the husbandman to be careful not to be
,

surprised by the inundation the Ethiopian compared thi s act o f

,

t hat Star to that of the Animal which by barking gives warning

o f danger and styled it th e Dog ( S I R I U S )
,
.

Thus commencing and as astrono my came to be more studied

, ,

imaginary figu res were traced all ov er the Heavens to which the ,

di ff erent Stars were assigned Chie f among them were those that
.

lay alon g the path which the Sun travelled as he climbed toward
the N o rth and descended to the South : lying within certain
limits and extending to an equal di stance on each side o f the line
o f equal nights and days Thi s belt curving like a Serpent was
.
, ,

termed the Zodiac and divided into twelve Sign s

,
.

At the V ernal Equinox 24 5 5 ye ai s before our Era the Sun was

,
'

entering the sign and constellation Taurus or the Bull ; having ,

passed through since he com menced at the Winter Solsti ce to

, , ,

Ascend N orthward the Signs Aquarius

,
Pi sces and Aries ; o n ,
 KN I G H T OF TH E B R A Z E N SE R P E N T .

enter i ng th e fi rst o f which he reached the lowest l imi t o f h i s

j ourney Southward .

From T A U R U S he passed through Gemini a nd Cancer and

,
.
,

reached LEO when he arrived a t the terminus o f hi s j ourney

No rthward Thence through Leo Virgo and Libra he entere d
.
, , , ,

S C OR P I O at the Autumnal Equinox and j ourneyed Southward ,

through Sco rp i a Sagi ttarius and Capricornus to A Q U A R I U S the

, , ,

terminus o f hi s j ourn ey South .

. The path by which he j ourneyed through these signs bec am e

the Eclipti c ; and that which passes through the tw o e q uino x es ,

th e Eq u a tor .

They knew n o thing o f the i mmutable laws o f nature ; and

Wh en ever the Sun c ommenced to tend Southward they feared les t ,

he might continue to do so and by degrees disappear forever leav , ,

ing the earth to be ruled forever by darkness storm and cold , , .

Hence they rej oiced when he commenced to r e ascend after the -

Winter Solstice stru ggl ing against the malign influences o f Aqua
,

rius and Pi sces and amicably received by the Lamb And when
, .

at th e Vernal Equinox he entered Taurus they still more re j o iced ,

at the assurance that the d ays would again be longer than the
ni ght s that the sea son o f seed time had come and the Summer
,
-
,

and harvest would follow .

And they lamented when after the Autumnal Equinox the , ,

m align influence of th e venomou s Scorpion and vindictive Ar ,

cher and the filthy and ill omened H e Goat dragged him down
,
— -

t oward the Winter Sol stice .

Arriving there they said he had been slain and had gone to the
, ,

realm o f darkness . R emaining there three days he rose again , ,

and again ascended N or thward i n the heavens to redeem the ,

earth from the gloom and darkness o f Winter which soon became ,

emblematical o f sin and evil and su ff ering ; as the Spring Sum

, , ,

mer and Autumn became emblem s o f happiness and i m n o r tali ty

,
.

Soon they personified the Su m and worshipped him under the ,

.

name of O SI R I S and transmuted the legend o f his descent among

,
.

the Winter Signs into a fable o f hi s dea th his descent into the i n
, ,

f e r n al regions and hi s resurrection

,
.

Th e Moon became I SI S the wi fe o f O siri s ; and Winter as w

,
el l ,

as the desert or the ocean into which the Sun descended bec ame
T Y P H ON t h e Sp irit or Prin ciple o f Evil warring aga i nst and
, ,

de stroying O siri s .
 From the j ourney of the Sun through the twelve sign s came the
legend o f the twelve labors of Hercules and the incarnations o f ,

Vi shnu and Buddha Hence cam e the legend o f the murder o f

.

K h ur um representative o f th e Sun by the three Fellow crafts

, ,
-
,

sym bol s o f the three Winter sign s Capricornus Aquariu s and , , ,

Pi sces who assailed him at the three gates o f Heaven and slew h im
,

a t the Winter Solstice Hence the search for him by the nine Fel
.

low cra fts the other nine sign s hi s finding burial and r esu rrec
-
, , , ,

tion .

Th e celestial Taurus openi ng the new year was the Creative , ,

Bull o f the Hind us and Japanese breaking with hi s horn the egg ,

Ou t of which the world i s born Hence the bull A P I S Wa s w o r .

shipped by the E gyptians and reproduced as a golden c al f by '

,

Aaron in the desert Hence the cow was sacred to the Hind us
. .

Hence from the sacred and b ene fice nt si gn s o f Taurus and Leo
, ,

the human headed w inged l ions and bulls in the palaces at K ou

-

y ou n j ik and N i m r ou d like w hich were the Cherubim set by Solo;

,

mon in his Temple : and hence the twelve brazen or bronze oxen ,

o n which the l aver o f brass was supported .

The Celestial Vulture or Eagle rising and s etting w ith the

'

Scorpion was substitut ed in its place in many c a Se s o n account of

‘

, , ,

the malign influences of the latter : and thus the four great periods
o f the year were marked by th e Bull the Lion the Man ( A qua
'

, ,

rius ) and the Eagle ; which were upon the respective standards o f
Ephraim Judah R euben and Dan ; and still appear on the shield
, , ,

o f American R o al Arch M asonry

y .

A fter ward th e R am o r Lamb became an o bj ect o f adoration ,

when in hi s turn he opened th e equinox t o del iver the world

‘

.
, , ,

from the wintry reign o f darkness and evil .

Around the central and simple idea o f the annual death and
resurrection o f the Sun a multitude o f circumstantial detail s soon -

clustered . Some were derived from other astronomical phenom

ena while many were merely poetical ornaments and inventions .

Besides the Sun and Moon those ancients al so saw a beauti ful ,

Star sh in i ng with a soft,silvery light always following the Sun

, ,

at no great di stance when he set o r precedin g him when he rose ,

.

Another o f a red and angry color and still another more kingly ,

and brilliant than all early attracted their atte ntion by thei r free
m ov em
, .

ents among the fixed hosts o f Heaven : and th e latter by

hi s unusual brilliancy and the regularity with which he ro e and
,
s

Get
. These were Venus Mars and Jupiter Mercur y and Sa turn , , .
4 50 M OR A L S AND D GMA O .

B C 24 5 5
. . .

Vern Equinox he entered

.
,
Taurus from Aries .

Summer Sol stice Leo from Cancer .

Autumnal Equi nox Scorpio from Libra .

Winter Solstice Aquarius from Capri c ornu s .

B C 300
. . .

Vern Eq . . Aries from Pisce s .

S u mmer 8 0 15 . Cancer from Gemin i .

Autumn Eq . Lib ra from

Winter Sol s . Capricornus from Sagittar iu s .

1 8 72 .

Vern Eq . . Pi sces from A q uariu s .

Sum Sol s . . Gemini from Tauru s .

Aut Eq . . from Leo .

Winter Sols . Sagittarius f rom Scorp i o .

From c pn fou nding signs with ca u s es came the worship o f the

”
su n and s
ta r s I f says
‘

J o b I beheld the sun

“
when it shined
m
-
.
, , ,

o r the oan progressive in bright n ess ; and my heart ha th been

secretly e n tiee d o r my mout h h at h k i sse d my hand thi s were an
'
"

, ,

iniquity to be punishe d by the Ju dge ; for I should hav e d enied

the God that i s above .

Perhaps we are not on the who le much wiser tha n th ose sim , ,

ple men of the old time For Wh at do we kn o w o f efiect and

i
.
’

c au se,
except that o ne thin g regularly o r habitually follow s
another ?

So because th e heliacal ri sing o f Sirius pr ece ded the r i sing o f

,

the N ile it was deemed to cau se it ; and other stars were iu like
,
-

m anner held to c au s e extreme heat bitter cold and watery storm , , .

A religious reverence for the zodiacal Bu ll [ T A U R U S] appears ,

f rom a very early period to have been pretty general —perhaps it , ,

was universal throughout Asia ; from that chain or region o f

,

Caucasus to which it gave name ; and which is still known under

t h e a ppellat ion o f M ount Taurus to the Southern extremities o f ,

the Indian Peninsula ; extending itsel f also in to Europ e and ,

through the Eastern parts o f Africa .

Thi s evidently originated during those remote ages o f the world ,

w hen the colure of the vernal equinox passed across the stars in
the head o f the sign Taurus [ among which was Aldebar an ] a
 K N IG H T O F TH E B RA Z E N SE R P E N T . 4 51

pe r iod when as the m os t ancient monuments o f all the oriental

,

nations attest the li ght of arts and letters fir st shone forth

,
-
.

The Arabian word A L DE B A RAN means the f or em os t or lea d

- -
, ,

i ng star : and i t c ould only have been so named when it di d pre

, ,

cede o r le a d all others The year then Opened with the sun in
, ,
.

'

Tauru s ; and the multitude o f ancient sculptures both in As syria ,

and E gypt w herein the bu ll appears with lunette or crescent

,
.

horns and the disk o f the sun between them are di rect allusion s
, ,

to the important festival o f the first new moon o f the yeai : and
'

there was every where an annual celebration of t h e f e sti val o f th e ‘

"

first new moon when the year O pened with Sol and Luna i n
,

Taurus .

David sings : Bl ow the trumpet in th e N ew M o on ; I n the tim e

appoint ed ; on our solemn feast day : for this i s a statute unt o -

I srael and a law o f t h e God o f Jacob Th i s he ordained to

,
.

”
J oseph for a testimo ny when he came out o f the land o f Egypt
,
.
,
.

The reverence paid to Taurus continued long a fter by th e pre ,

c ession o f the Equinoxes the colure o f the vernal equino x had ,

come to pass through Aries The Chinese still have a temple .

,

“ ”
called The Palace o f the horned Bull ; and t h e same symbol i s
worshipped in J apan and all over H indostan The Ci mbri an s .

carried a brazen bull with them as the image o f thei r God when , ,

they overran Spain and Gaul ; and the representation o f the Crea
tion by the Deity in the shape o f a bull breaking the shell o f an
, ,

egg w ith hi s horns meant Taurus opening the year and b ursting
, , ,

t h e symb olical shell o f the annually recurring o rb o f the new -

year .

Theophilus says that the O siri s o f Egypt was supposed to be

dead o r absent fi fty days in each year Landseer thinks that thi s .

was because the Sabze an priests were accustomed to see in the ,

lower latitudes o f Egypt and Ethiopia the first or chief stars o f ,

the Husbandman [ BO OT E S ] si nk ach r o n i c a lly beneath the Western

horizon ; and then to begin their lamentations or hold forth the
‘
,

s i gnal for others to weep : and when hi s prolific vi rtues were sup
posed to be tra n s ferred t o the vernal sun bacchanalian revelry ,

became devotion .

Before the colure o f the Vernal Equinox had passed into Aries ,

a nd after it had left Aldebar an and the Hyades the Pleiades were , ,

for seven or eight centuries the leading stars Of the Sab aean year ,
.

And thus we see o n the monuments the disk and crescent sym
, , ,
 52 M OR A L S AND D OG M A .

bol s o f the sun and moon in conj unction appea r successively ; ,

fir st on the h e a d a nd t he n on the neck and back of t h e Zodiac al

, .

Bull and more recently on the forehead o f the R am

, .

The diagrammatical character or symbol still in u se to denote ,

Taurus 8 is thi s very crescen t and disk : a symbol that ha s c ome

, ,

down t o us from those remote ages when this memorable con j unc
tion in Taurus by marking the commencement at once o f the
, ,

Sab aean year and o f the cycle o f the Oh alde an Saros so pre ,

n e n t ly distingu ished that sign as to become its characteri stic sym

bol O n a bronze bull from China the crescent is attached to the

.
,

b a ck o f the Bul l by means O f a cloud a nd a curved gro ove i s p ro

, ,

v i de d for the occasion al introduction o f the di sk o f the sun when ,

solar and luna r time were coincident and conj unctive at the com ,

m e nc em e n t of the ye ar and o f the lu nar cycle When tha t was

, .

made the year did no t open with the stars in the he ad of the Bull
, ,

but whe n the colure o f the vernal equinox pas sed across the mid
dle or later degre e s o f the asterism Taurus and the Pleiades were , ,

in Ch i na as in Canaan the leading stars o f the year

,
'

, .

The crescent and di sk combined always r epresent t he co nj u nc

tive Sun and Moon ; and when pla ced on the h ead ( f the Zo di acal '

Bull the commencement of the cycle te rm ed S A RO S by the Chal

,

deans and M etonic by the Greek s ; and s up p osed to be allud e d to

,

” “
in Job by the phrase Maz zaro th in hi s sea son tha t is to say
, , ,

when the fir s t new Moo n and new Sun o f th e yea r were co i nci
dent which h appened once in eighteen years and a fr ac tion
, .

O n the sarcop hagus o f Ale x ander the same symbol app ear s o n ,

the head o f a R am which in the time o f that monarch was the

, , ,

leading sign So t oo in the sculp tu red temples o f th e Upper N ile

.
,

the crescen t and disk appear not on th e he ad O f T a uru s bu t on , ,

the forehead o f the Ram o r the R am he aded God whom the Gre -
,

c ia m Mytholo gists called J upiter Am mon rea lly t h e Sun in Ar ie s ,

.

I f we now look for a mo m ent a t the i ndi vid u al sta rs which

c omposed and were near t o th e re spe cti ve constellations we m ay
“

find something that will conn ect i tsel f wi th th e sym bol s o f the
Ancient Mysteries and o f M as o nry .

It is to be noticed that when the Sun i s i n a particular co n stel

lation no part o f that co nstellation w i ll be see n except j ust before
, ,

sunri se and j u st after s u nset ; an d then only the e dg e of it : but

th e constellations oppo s i te t o it will be V i sible When the Sun is .

i n Taur u s for example t hat is when Tauru s s e ts w i t h the S u n

, , , ,
4 54 M ORA L S A N D D G MA. O

t he Pleiades The Greeks counte d them as seven Wh e n the

. .

Vernal Equinox was in Taurus Aldebar an led up the starry h o st ; ,

and as he rose in the East Aries was about 2 7 high ,

°
.

When he was close u p on the meridian the Heavens presente d ,

t heir most magnificent appearance Capella was a little further .

from the meridian to the north ; and O rion still further from i t
, .

to the southward Procyon Sirius Castor and Pollux had climbed

.
, ,

about hal f way from the horizon to the meridian R egulus had
‘

- .

j ust risen upon the ecliptic The Virgin still lingered below th e .

horizon Fo ma lh au t was hal f way to the meridian in the South

.
-

west ; and to the N orthwest were the brilliant constellations Per ,

seus Cepheus Cassiopeia and Andromeda ; while the Pleiade s

, , ,

had j ust passed the meridian .

O R I ON i s vi sible to all the habitable world The equinoctial .

line passes through the centre o f it When Aldebar an rose in .

the East the Three K ings in O rion followed him ; and as Taurus
,

set the Scorpion by whose sting it was said O rion died rose i n
, , ,

the East .

O rion ri ses at noon about the 9 th o f March Hi s ri sing w a s .

accompanied w ith great rains and storms and it became very ,

ter rible to mariners .

In Bo otes called by the ancient Gre eks Lycaon from lu k os a

, , ,

wol f and by the Hebrews Caleb A nu b ach the Barking Dog i s

, , , ,

the Great Star AR CTU R U S which when Taurus opened the year , , ,

corresponded with a season remarkable for its great heat .

N ext comes G E M I N I the Twins two human figures in the , , ,

heads of which are the bright Stars C A ST OR and PoLLU x th e ,

Dioscuri and the Cabiri o f Samothrace patrons o f navigation ;

, ,

while South of Pollux are the brilliant Stars S I R I U S and PRO CYON ,

the greater and lesser Dog : and still further South Canopus in , ,

the Ship Argo .

Sirius i s apparently the largest and brightest Star in the He av

ens When the Vernal Equinox wa s i n Taurus he rose heliacally
.
, ,

that i s j ust before the Sun when at the Summer Solstice th e

, , , ,

Sun entered Leo about th e l t of June fifteen days previous t o

, ,

the swelling o f the N ile The heliacal rising o f Canopus was a l so

.

a precursor o f the ri sing of the N ile Procyon was the forerunne r .

o f Sirius and rose be fore him

, .

There are no important Sta r s in C A N C E R In the Zodiacs o f .

Esne and B endera and in mo st of th e a st ro log i ca l rema i ns o f

,
‘
 KN I G H T OF T H E B RA Z E N SERP E N T . 4 55

Egypt the sign O f this constellation was a beetle ( S ca r a baau s )

, ,

which thence became sacred as an emblem o f the gate through

, ,

which soul s descended from Heaven In the crest o f Cancer i s a .

cluster o f Stars formerly c alled P r aes epe the Manger on each , ,

side o f which i s a small Star the two o f which wer e called A s elli ,

little asses .

In L e o are the splendid Stars RE G ULU S directly on the ecliptic , , ,

and D E N E B O L A in the Lion s tail Southeast o f R egulus i s the ’

.

fine Star COR H YDR E x .

The combat o f Hercules w ith the N em aea n l ion was his first
l abor I t was the first sign into which the Sun passed a fter fall
.
,

ing below the Summer Sol stice ; from which time he struggled to
t e ascend
-
.

The N ile o v e r fl o w e d in thi s sign It stands fi rst in the Zodiac .

o f De n de r a and i s in all the Indian and E g yptian Zodiacs

,
.

In the le ft hand o f V I R G O ( Isi s or Ceres ) i s the beauti ful Star

S P I C A Vi rginis a little South o f the ecliptic V I N D E M I A T R I X o f
,
.
,

l ess magnitude i s in the right arm ; and N orthwest o f Spica in

, ,

B o Ot e s ( the husbandman O siris ) i s the splendid star A RCTU , ,

RU S .

The divi sion o f the first Decan o f the Virgin Aben Ezra says , ,

represents a beauti ful Vi rgi n with flowing hair sitting in a chai r , ,

with two ears O f corn in her hand and suckling an in fant In , .

an Arabian M S in th e R oyal Library at Paris i s a picture o f the

.
,

Twelve Sign s That o f Virgo i s a young girl w ith an i nfant by

.

her side Virgo was Isis ; and her representation carrying a child
.
,

( Horus ) in her arms exhi bited in her temple was accompanied , ,

“
by thi s inscription : I A M A LL T H A T I s T H A T WA S A N D T H A T , ,

”
S H A LL BE ; and the fruit which I brought forth i s the Sun .

N ine months after the Sun enters Virgo he reaches the Twins ,
.

When Scorpio begins to rise O rion sets : when Scorpio comes to ,

the meridian Leo begins to set Typhon reigns O siris i s slain and
, , , ,

I si s ( the Virgin ) his sister and wi fe follows him to the tomb , ,

we eping .

The Virgi n and Bootes setting heliac ally at the Autumnal ,

Equinox del ivered the world to the wintry constellations and i n

, ,

t r o du ce d into it the genius of Evil represented by O phiucus t h e , ,

Serpent .

At the moment o f the Winter Sol stice the Virgin rose h eli a ,

c all y ( w i th the Sun ) having the Sun ( Horus ) in her bosom ,

.
 56 M ORA L S AND D GMA O .

In L I B RA are four Stars o f the second and third magnitu d e ,

which we shall mention hereafter They are Zuben e s Chamal i .

- -
,

Zuben e l G em ab i Zuben hak rabi and Zuben e l Gubi N ea r th e

- -
,
- -
,
- -
.

last of these i s the brilliant and malign Star , AN TA R E S in Scor

pio.

In S C OR P I O AN T A R E S o f the l st magn itude and remarkabl y

, , ,

red was one o f the four great Stars FO M A L H A UT in Cetus

, , , ,

A LDE B A RA N in Taurus RE G ULU S in Leo and AN TA R E S that

, , ,

formerly an swered to the Solstitial and Equinoctial points and ,

were much noticed by a stronomers This sign was sometime s .

represented by a Snake and sometimes by a Crocodile but gen , ,

e rally by a S corpion which last is found o n the M ithriac Mon u

,

ments and on the Zodiac of D e nde r a It was considered a sign

, .

accursed and the entrance o f the Sun into it commenced th e

,

r eign o f Typhon .

In Sagittarius Capricornus and Aqua rius there are no S tar s

, ,

O f importance .

N ear Pi sces i s the brilliant Star FO M A L H A UT N 0 sign i n the .

Zodiac i s considered o f more malignant influence than this I t

.
.

was deemed indicative o f Vi olen ce and D e a th Both the Syrian s .

and Egy p tian s abstained from eating fish out o f dread and abhor
'

hence ; and when the latter would represent anything as odious o r ,

e x press hatred by Hieroglyphics they painted a fish

'

,
.

In Auriga i s the bright Star C A P E LLA w hich to the Egyptians ,

never set .

And circling ever round the N orth Pole are Seven Stars kn ow n
, ,

as Ursa Ma j or or the Great Bear w hich have been an ob j ect o f

, ,

universal observation in all ages of the world Th e y w e r e vener .

‘

ated alike by the Priests o f Bel the Magi o f Persia the Shepherd s , ,

O f Chal dea a nd the Ph oenician navigators as well as b y the

‘

, ,

a s t ronomers o f E pt Two f them M E R A K and D UB H E always

gy O .
, ,

poi nt to the N orth P o le .

The Ph oenicians and Egyptians says Eusebius were the firs t , ,

who ascribed divinity to the Sun Moon and Stars a nd reg arded , , ,

them as the sol e cau ses of the production and destru ction o f all
beings Fr Om them went abroad over all the world all known
.

Opinio ns as to the generation an d desce nt of the Go ds O nly the .

Hebrews looked beyon d the visible world to an invi sible Creator .

All the rest o f the worl d regar de d a s G o ds those luminous bodies

that blaze in the fir ma m e n t o ff ered them sacrifices bowed do w n ,
 M OR A L S A N D D G M A.O

thr ee times a day at Sunrise N oon and Sunset b ow i ng them

, , , ,

selves three times before the Sun They invoked the Stars and th e .

Intelligences which inhabited them o ff ered them sacrifices and , ,

called the fixed stars and planets gods Philo says that the Chal .

daeans rega rded the star s as sovere i gn arbi ters o f the order o f th e
w orld and did no t look beyond the visible causes to any invisibl e
,

a nd j fit elle ct u al being They r egarded N A TU R E as th e great di

j .

vinity that exerci sed i ts powers through the action Of its part s
, ,

the Sun Moon Planets and Fi x ed Stars the successive revo lu

, , , ,

tion s of the seasons and the comb ined action of Heaven and
'

Earth The great fea st of the Sabw an s wa s when the Sun reache d
.

the Vernal Equinox : and they had five other feasts at th e times ,

when the five minor planets entered the sign s in which they had
their exaltation .

j
'

D io do r u s Si cu lu s in forms us that the Egyptians recognized tw o

great Divinities primary and eternal the Sun and Moon which
, , ,

they thought governed the world and from w hich everything r e ,

ce i v e s its nourishment and growth : that on them depended all

the great work o f generation and the perfection o f all e ff ects p r o ,

du c e d in nature We know that the two great Divinities o f Egypt

.

were O siris and Isis the greatest agents o f nature ; accordin g to

,

some the Sun and Moon and according to others Heave n and
, , ,

Earth or the active and passive principles of generation

And we learn fro mPorphyry that Chaer e mo n,a l earned pries t
.
,

O f Egypt and many other learned men o f that nation said that the
, ,

Egyptians recognized as gods the stars composing the zodiac and ,

all those that by their rising or setting marked its divisions ; the
subdivisions o f the signs into de c an s the horoscope and the stars ,

that presided therein and which were called Potent Chief s o f

,

Heaven : that considering the Sun as the Great God Architect , ,

and Ruler of the World they explained not only the fable o f ,

O siris and Isis but generally all their sacred legends by the stars
, , ,

by their appearance and di sappearance by their ascension by the , ,

phases of the moon and the increase and diminution o f her light ;
,

by the march o f the sun the division o f time and the heavens into
,

two parts one assigned to darkness and the other to light ; by the
,

N ile and in fine by the whole round o f physical causes

, , .

Lucian tells us that the bull Apis sacred to the E gyptians was , ,

the image of the celestial Bull or Taurus ; and that J upiter ,

A mmon horned like a ram was an image o f the constellation

, ,

Aries A nd Clem ens O f Ale xandria assures us t h at the four prin

.
 KN I G H T or T H E B RAzEN S ERPE N T . 4 59 °

c i p alsacred animal s carried i n their processions were emblems o f

, ,

the four s ign s or cardinal points which fixed the seasons at the
equinoxes and solstices and divided int o four parts th e yearly ,

march o f the sun They worshipped fire also and w ater and the
.
, ,

N ile which river they styled Father Preserver o f Egypt sacred

, , ,

emanation from the Great God O siri s ; an d i n thei r hymns I n which

they called i t the god c rowned with millet ( which grain rep re ,

sented by the ps ch en t was part o f the head dress o f their kings ) ,

-
,

bringing with him abundance The other elements were al s o .

r evered by them : and the Great Gods whose names are found ,

inscribed on an ancient column are the Air Heaven the Earth , , , ,

the Sun the Moon N ight and Day And i n fine as Eusebius
, , ,
.
, ,

says they regarded the Universe as a grea t Deity composed o f a

, ,

great number o f gods the di ff erent parts o f itsel f ,

.

The same worship o f the Heavenly Host extended into every

part o f Europe into Asia M inor and among the Turks Scythians
, , , ,

and T a rta r s The ancient Persians adored the Sun as M ithras

.
,

and also the Moon Venus Fire Earth Air and Water ; and , , , , , ,

having no statues o r altars they sacrificed on high places to the ,

H eavens and to the Su n O n seven ancient pyr e a they burned i n .

cense to the Seven Planets and con sidere d the elements to be ,

divinities In the Zend Avesta we find invocations a ddressed to

.
-

M ithras the stars the elements trees mountains and every part
, , , , ,

o f nature The Celestial Bull i s i nv o ked there to which the

.
,

Moon unites hersel f ; and the four great stars T a sch te r Sa tev i s , , ,

H a f to r a ng and Venant the great Star Rap i ta n and the other con
, , ,

stella t i o n s which watch over the diff erent portions o f the earth .

The Magi like a multitude o f ancient nations worshipped fire

, , ,

above all the other elements and powers o f nature In India the .
,

Ganges and the Indus were worshipped and the Sun was the Great ,

Divinity They worshipped the Moon al so and kept up the sacred

.
,

fire In Ceylon the Sun Moon and other planets were worship
.
, , ,

ped : in Sumatra the Sun called Iri and the Moon called Handa
, , , , .

And the Chinese built Temples to Heaven the Earth and geni i , ,

o f the air o f the water o f the mountains and o f the stars to the
, , , ,

sea dragon and to the planet Mars

-
,
.

The celebrated Labyrinth was built in honor o f the Sun ; and

its twelve palaces like the twelve superb columns o f the Temple
,

at H i e ro p o li s covered with symbol s rel ating to the twelve sign s

,

and the occult qualities o f the elements were consecrated to the ,

twelve g ods or tutelar y g enii of the signs o f the Zodiac Th e .

460 M ORA LS O
A N D D G MA .

figure o f the pyramid and that o f the obelisk re semblin g the ,

sh ape o f a flame caused these monuments to be consecrated to th e

,

“
Sun and to Fire And Tim aeus of Loc r i a says : The equilateral
.

t riangle enters into the composition of the pyramid which h a s ,

four equal faces and e q ual angles an d which in this i s like fire , ,

th e most subtle and mobile O f the elements

”
They and th e .

obelisks w er e erecte d in hon or o f the Sun termed in an i nscr ip ,

tion upo n o ne o f the latter translated by the Egyptian H er map ion

, ,

and to be f o und in A m mianu s Marcellinus Apo llo the strong ,

“
,

Son o f G o d He w ho m ade the world true Lord o f the diadems

, , ,
”
who pos se s ses Egypt and fills it with Hi s glory .

Th e two most f amous divisions o f the Hea vens by seven which , ,

i s that of the planets and by twelve which is that o f the sign s

, , ,

are found on the religious monuments o f all the people o f the an

c ient w orld The twelve Gr ea t Gods o f Egy pt are met with every
.
-

w here . They were adop ted by the G reeks and R omans ; and th e
l atter assigned o ne o f them to each sign o f the Zodiac Thei r
”

i mage s were seen at Ath ens where an altar was ere cted t o each,

and they were painted o n the porticos The People o f the N orth .

ha d thei r twelve A z es o r S enate O f twelv e great gods O f whom

, ,

O din was chief The Jap anes e had the same number and l ik e
.
,

th e Egyptians divided them int o classes seven who were the mos t , ,

anc ie nt and five afterw ard added : b oth o f which numbers are
, ,

wel l known and consecrated in Masonry .

There i s no mo re striking proo f o f the uni versal ado ration paid

the stars and constellations th an the arrangement o f the Hebre w
,

camp in the Desert and the all egory i n regard to the twelve Tribes
,

O f Israel a scri bed in the Hebr e w legends to J acob The Hebre w

,
.

c amp was a quadrilateral in sixteen divisions o f which the cen

, ,

tral four were occupied b y images o f the four elements The fou r .

divisio ns at the four angles o f the quadrilateral exhibit ed the fou r

signs th at the astrologers call ed fix e d and which they regard as ,

sub j ect to the influence o f the four great R oyal Stars R egulus i n ,

Leo Aldebaran in Taurus Antares in Scorpio a nd Fomalhaut i n

, , ,

the mo u th o f Pi sces on which fall s the water poured out by Aqua

,

riu s ; o f which constellations th e Scorpi on was represented in the

Hebre w b lazonry by the Celestial Vulture o r Ea gle that rises at ,

t he same time wi th i t and i s its paranatellon The oth er sign s .

were arrang ed o n the four faces o f the q u a di la te r al and in th e ,

p arall el and i n terior divisions .

462 M ORA L S AND D OG M A .

the domici le o f M ercury i s borne on the flag o f N aph tali whose

, ,

eloquence and agility J acob magnifi es bo th of which are attr i ,

butes o f the Courier of the Gods And of S im e on and Levi he .

speaks as united as are the two fishes that make the Constellation
,

Pisces which i s their armorial emblem

, .

Plato in hi s R epublic followed the divisions of the Zodiac and

, ,

the pl anets S o also did Lycurgus at Sparta and Cecrops in the

.
,

Athenian Commonwealth Chun the Chine e legi slator divided .

,
s
,

China into twelve Tch eou and specially designated twelve moun ,

tains The Etruscans divided themselves into twelve Cantons

. .

R omulus appointed twelve Lictors There were twelve tribes o f .

I shmael and twelve disciples o f the Hebrew R e former The N ew .

Jeru salem o f the Apocal ypse has twelve gates .

The So u c i e t a Chinese book speaks of a palace composed o f

, ,

four buildings whose gates looked toward the four corners o f the
,

world That on the East was dedicated to the new moons o f the
.

months o f Spri ng ; that on the West to those o f Autumn ; tha t

o n the South to those o f Summer ; and that on the N orth to those

o f Winter : and in thi s palace the Emperor and his grandees sac

r i fic e d a lamb the animal that represented the Sun at the Vernal

,

Equinox .

Among the Greeks the march o f the Choru ses in their theatres
,

represented the movements o f the Heavens and the planets and ,

the Strophe and Anti Strophe imitated A r i sto x e n e s says the

-
, ,

movements o f the Stars The number five was sacred amon g the
.

Chinese as that of the planets other than the Sun and Moon
,
.

Astrology consecrated the numbers twelve seven thirty and three , , ,

hundre d and sixty ; and everyw here s e ven the numb er o f the ,

planets was as sacred as tw elve that of the sign s the months the
, , , ,

oriental cycles and the sections o f the horizon We shall speak

,
.

more at large hereafter in another Deg ree a s to these and other

, ,

numbers to which the ancients ascribed mysterious powers

, .

The Sign s o f the Zodi ac and th e Stars appeared on many o f the

ancient coins and medals O n the public seal o f the Locrians .
,

O z ole s was Hesperus or the planet Venu s O n the m edal s of A n

, .

t i o c h on the O rontes was the ram and crescent and the R am w as

the special Deity o f Syria ass i gn ed to it in the division of the ,

earth among the twelve sign s O n the Cretan coins was the Eq u i .
e

no c t i a l Bull ; a n d he also appeared on those o f the M a m e r t i n s and

’

o f A th e ns Sa g ittarius appeared on those o f the P e r s ians I n

. .
 K N I G HT on T H E B RA Z E N SER P E N T . 4 63

Indi a the twelve sign s appeared upon the ancient co i ns The .

Scorpion was engraved on the medal s o f th e K ings o f Co magena ,

and Capricorn on those o f Zeugma A na zo rba and other cit ies , , .

O n the medals o f Antoninus are found nearly all the signs o f the
Zodiac .

Astrology was practised among all the ancient nations In .

Egyp t the book of Astrology was borne reverentially in the re

,

ligi o u s processions ; in which the few sacred animals were also

carried a s emblems of the equinoxes and solstices The same
,
.

scien ce flouri shed among the Chaldeans and over the whole o f ,

Asia and Africa When Alexander invaded India the astrologers

.
,

o f the O x ydra ce s came to him to disclose the secrets of their

’

science of Heaven and the Stars The B rahmins whom Apollon i us .

consulted taught him the secrets o f Astronomy with the cere

, ,

monies and prayers whereby to appease the gods and learn the
future from the stars In China astrolo gy taught the mode o f
.
,

governing th e S t ate and families In Arabia it was deemed the .

mother o f the sciences ; and old libraries are full o f Arabic book s '

o n thi s pretended science It fl ou ri sh e d at R o me Constantin e

. .

had his horoscope drawn by the astrologer Valens It was a

'

science in the middle ages and even to thi s day i s neither forgotte n
,

nor unpracti sed Catherine de Medici was fond o f it Loui s X IV

. . .

consulted his horoscope and the learned Casini commenced his,

career as an astrologer .

The ancient Sab aeans established feasts i n ho no r o f each planet

'

on the day fo r each when it entered its place of ex alta ti on o r

, , ,

reached the particular degree in the particular sign o f the zodiac

‘

in which astrology had fixed the place o f its exaltation that is the ,

place in the Heavens where its influence was supposed to be great -

z

est and where it acted o n N ature with the greatest energy The
,
.

place o f exaltation o f the Sun was in Aries because reachin g that , ,

point he awaken s all N ature and warms into li fe all the germs o f
, ,

vegetation ; and there fore his most solemn feast amo ng all nations ,

for many years before our Era was fixed at the time of his en ,

trance into that sign In Egypt it w as called the Feast o f Fire and
.
,

Light I t was the Passover when the Paschal Lamb was slain and
.
,

eaten among the Jews and N eu ro u z among the Persians The

, ,
.

Ro mans preferred the place o f domi cile to that o f exal tation ; and
celebrated the feasts of the planets under the si gn s that were thei r
h ou ses The Chaldeans whom and not the Egyptians the Sabae
.
, , ,

ans foll o wed i n thi s preferre d the places o f ex al tatio n

,
.
4 64 MORALS A ND D G M A o .

Saturn from the leng th o f time requi red for h i s apparent revo
,

lu t ion was considered the most remote and the Moon the ne arest
, ,

planet After the Moon came Mercury and Venus then the Sun
.
, ,

and then Mars Jupiter and Saturn , , .

So the risings and settings o f the Fixed Stars and their con ,

j unctions with the Sun and their first appearance as t hey emerged
,

from his rays fixed the epochs for the feasts instituted in their
,

honor ; and the Sacred Calendars o f th e ancients were regulated

accordingly .

In the R oman games o f the circus celebrated in honor o f the ,

Sun and o f enti re N atu re the Sun Moon Planets Zodiac Ele , , , , ,
'

ments and the most apparent parts and potent agents of N ature
,

were perso nified and represented and the courses of the Sun in ,

the Heavens were imitated in the Hippodrome ; hi s chariot being

drawn by four horses o f di ff erent colors representing the four ele ,

ments and seasons The courses were from East to West like the
.
,

circuits round the Lodge and seven in number to correspon d , ,

with the number o f planets The movements o f the S even Stars .

that revolve around -the pole were al so repre sented as were thos e ,

o f Capella which by its heliacal rising at the moment whe n the

,

Sun reached the Pleiades in Taurus announced the commence , ,

ment o f the annual revolution o f the Sun .

The intersection o f the Zo diac by the c o lu r e s a t the Equinoctial

and Solstitial points fixed four periods each of which has by o ne
, , ,

o r more nations and in some cases by the same nation at diff erent
,
'

periods been taken for the commencement o f the year Some

,
.

adopted the Vernal Equinox because then day began to prevail ,

o ver night and l ight gained a vi ctory over darkness

,
Sometime s .

the Summer Sol stice was pre ferred ; because then day attained its
maximum o f du ration and the acme o f its glory and perfection
,
.

In Egypt another reason w a s that then th e N ile began to over

, ,

flow a t the heliacal ri sing o f Sirius Some pre ferred the A u

,
.

t u n al E q uinox because then the harvests were gathered and the

m
, ,

hopes o f a new crop were deposited in the bosom o f the earth .

And some preferred the Winter Sol stice because then the shortest , ,

day having arrived their length commenced to increase and L ight

, ,

began the career destined to end in victory at the Vernal E q uinox .

The Sun was figu ratively said to di e and be bor n a g a i n at t h e

VJ i nt e r Sol stice ; the games o f the Circus in honor o f the i n v i n ,

c ible G o d Sun were then celebrated and the R oman year est a b
-
. , .
466 M ORA L S A N D D G MA O .

th e coming o f thi s p eriod o f renewed fruitfulness and new li fe .

Ca p ella or the kid Amalthea whose horn i s called that of abun

, ,

dance and whose place is over the equinoctial point or Taurus ;

,
‘

and the Pleiades that long indicated the Seasons and gave rise to
, ,

a multitude o f poetic fables were the most observed and most ,

celebrated in antiquity .

The original R oman year commenced at the Vernal Equinox .

July was f o rm e rly calle d Q u i nti lis the 5th month and A u gust , ,

S ex ti li s the 6th as S eptember i s sti ll th e 7 th month O c to be r the

'

, , ,

8 th and so o n The Persians commenc ed the i r year at the same

, .

time and celebrated thei r great feast of N eu ro uz when the Sun

,

entered Aries and the Constellation Perseus rose Perseu s who ,

—
,

fi r st b rought down to ear th the heavenly fire consecrated in their

temples : and all the ce remonies then practised reminded men o f
the renovation of N ature and the triumph o f O rmuzd the Light ,

God over the powers o f Darkness and Ahriman thei r Chief

,
‘
.

The Legislator o f the Jews fixed the commencement o f their

year in the month N i san at the Vernal Equinox at which season
, ,

th e I s raelites marched ou t o f Egypt and were relieved o f their

long bondage ; in commemoration o f which Exodus they ate the ,

Pasch al Lamb at that Equino x And when Bacchus and hi s army .

had long marched in burning deserts they were led by a Lamb o r ,

R am into beauti ful meadows and to the Springs that watered th e

‘ "

Temple of Jupiter Ammon For to the Arabs and Ethio p ians .

,
‘

whose great Divinity Bacchus was nothing was so perfec t a type ,

of Elysi u m as a Country abounding in sprin g s and rivulets .

O rion on the same meridian with the Stars o f Taurus died o f

, ,

the sting o f the celestial Scorpion that rises when he sets ; as ,

dies the Bull o f M ithras in Autumn : and in the Stars that corre
sp o n d with the Autumnal Equinox we find those malevolent genii

that ever war against the Principle of good and that take from ,

h
t e Sun and the Heavens the fr u it -producing power that they
c0 mmu r1 i ca t e to the earth
’

With the Vernal Equinox dear to the sailor as to the husband ,

man came the Stars that with the Sun open navigation and rule
, , , ,

the stormy Seas Then the Twins plunge into the solar fires o r
.
,

disappear at setting going down with the Sun into the bosom o f
,

the waters And these tutelary Divinities of mariners the Di o s

.
,

curi or Chief Cabiri o f Sa m othrace sailed with Jason to possess ,

themselves o f th e g o lden fl ee ce d r am or Ar i e s w hose rising in th e

-
, .
 KN I G H T or T H E B R A Z E N SE R P E N T . 467
i

morning announced the Sun s entry into Taurus when the S e r

’

pent bearer J ason rose in the evening and in aspect with the
-
, ,

Dioscuri was deemed their brother And O rion son o f N eptune

,
.
, ,

an d most potent controller o f the tempest tortured ocean an -

,

nou nc i ng sometimes calm and sometimes tempest rose after Tau ,

rus rej oicing in the forehead o f the new ye a r

,
.

The Summer Sol stice was no t less an important point in the

Sun s march than the Vernal Equinox especially to the Egyp
’

tians to whom it not o nly marked the end and term o f t h e i h

,

creasing length o f the days and o f the domination of light and ,

the max i mu m of the Sun s elevation ; but al so the annual recur ’

rence of that phenomenon peculiar to Egypt the ri sing o f the ,

N ile which ever accompanying the Sun in his c ourse see med to
, , ,

ri se and fall as the days grew longer and shorter being lowest at
the Winter Sol stice and highest at that o f Su m
,

,
mer Thus the .

Sun seemed to regu late its swelling ; and the time o f his arrival
at the solstitial point being that o f the first rising o f the N ile ,

was selected by the Egyptians as the beginning o f a year w hich

they called the Y ear o f God and o f the Sothiac Period or the , ,

period of Sothi s the Dog Star who r1 si ng in the mo rmng fixed

,
-
, , ,

that epoch so important to the people o f Egypt Thi s year w a s

, .

al so called the Heliac that i s the Solar year and the Canicular
, ,

year ; and it consisted o f three hundred and sixty five days with -
,

out intercalation ; so that at the end o f four years o r o f four ,

times three hundred and sixty five days making 1 460 da ys 1i t -

, ,

needed to add a day to make four complete revolutions o f the

,

Sun To correct this some N ations made every fourth year con
.
,

si st as we do now o f 366 days : but the Egyptians preferred to

, ,

add nothing to the year o f 365 days which at the end o f 1 20 , ,

years or o f 30 times 4 years was short 30 days or a month ; that

, ,

is to say it required a month more to complete the 1 20 revolution s

,

o f the Sun though so many were counted that is so many y ears

'

.
, , ,

O f course the commencement o f the l l t year would not corre

sp o n d with the Summer Solstice but would precede it by a m onth ,
'

so that when the Su n ar r i ve d at the Sol stitial point whence he at

,

first set out and whereto he must needs return to make in reality
, ,

1 20 years or 12 0 complete revolutions the first month of the

"

, ,

ll t year would have ended .

Thus i f the commencement of the year went back 30 days

,

every 1 20 years this commencement o f the year continuing to

, ,
"

W M OR A L S AND D GMA O .

rec ede would at the end o f 1 2 times 120 yea rs or o f 1 460 years
, , , ,

g e t ba c k to the S olstitial point or primitive point o f departure o f ,

t he period The Sun would then have made but 1 4 59 revo lutio ns
.
,

tho ugh 1 460 were co unted ; to make up which a year more w ould ,

n e e d to be adde d So that the Sun would no t have made his 1 460

.

revolutions until the end o f 1 46 1 years of 365 days each — e ach ,

r ev olut ion being in reality not 36 5 days exactly but ,

Thi s peri o d o f 1 46 1 year s each o f 365 days b r i ng i ng b a ck the , ,

com mence ment of th e Solar year to the Solstitial point at the ,

r i sing o f Sirius a fte r 1 460 complete Sol a r revoluti o ns was calle d

, ,
.

i n Egypt the S o thi a c period the point o f dep arture whereo f w a s ,

th e Summe r Sol stice first o ccupied by the Lion an d afte rward by ,

Cancer under which sign i s Sirius which o pened the perio d It

, ,
.

w a s says Porphyry at t hi s Sol stitial N ew Moon acc om panied by

, , ,

th e rising o f Seth o r the Dog Star that the beginning o f the ye ar -

,

w a s fix e d and t hat of the generation o f all things or as it were

, . , , ,

t he natal ho ur o f th e world .

N ot Si riu s alone determined the period of the r i sing of the N ile .

Aquarius hi s urn and the stre am flowing fro m it in op position

, ,
i
,

to th e sign o f th e Su mm e r S o l stice then occupi ed by the Sun . ,

o p e n e d in the evening the march o f N ight and r eceived the full ,

Moo n in hi s cup Abo ve him and with him r ose the feet o f Peg
.

a su s ,struck wherewith the w aters fl ow f orth that the Muses

drink The Lion a nd th e Dog indicat ing were sup p o sed to Ca u s e
.
, ,

th e inundation and so were wo rshipped Whil e th e Sun passed

,
.

th rough Leo the waters doubled their depth ; a nd the sacred foun
“
~
,

t ains poured their streams through the heads o f lions Hydra .

,

r i sing between S irius and Le o extended u nder thre e signs Its , .

h ead rose wit h Cance r and its tail w ith the feet of the Virgin and ,

the beginning o f Libra ; a nd the inundatio n continued w hile the

’

Sun passed along its whole extent .

The successive contest of light and darkness for the possession

o f th e lunar di sk each being by turns victor and van q uished e x
, ,

a ctly resembled what passed upon the e arth by the action of the

Sun and hi s j ourneys from o ne Sol stice to the other The lunary .

revolution presented the same periods o f light and dark ness as

the year and was the ob j ect o f the same reli g iou s fictions
, Ab ove .

the Moon Pliny said everything i s pure and filled with eternal
, , ,

light There ends the cone o f shadow which the e arth pro j ects
.
,

a nd which produces night ; there ends t h e so j ourn o f ni ght and

4 70 M OR A L S A N D D G M A. O

Zodiac The House o f the Sun was in Leo and t hat o f the Moo n
.
,

i n Cancer Each other planet had two signs ; Mercury had Gemin i
.

and Virgo ; Venus Ta u rii s and Libra ; M ars Aries and Scorpio ;
, ,

Jupiter Pisces and Sagittarius ; and Saturn Aquarius and Cap

, ,

i co r nu s From thi s di stribution o f the signs also came many

'

m ythological emblems and fables ; as al so many came from the

places o f exaltation o f the planets D iana o f Ephesus the Moon .
, ,

wore the image of a c rab on her bosom because i n that sign was ,

the Moon s domicile ; and lions bore up the throne o f Horus the
’

Egyptian Apollo the Sun personified for a like reason : while the
, ,

E gyptians consecrated the tauri form scarabaeus t o the Moon ,

b ec ause she had her place o f exaltation i n Taurus ; and for the
same reason Mercury i s said to h ave presented I si s with a hel met .

like a bull s head ’

.

A fu rther division o f the Zodiac was o f each sign into thre e

f 1 0 each called D °
s or in the whole Zodiac 36 parts
'

p ar t s o e ca n , , , ,
~
,

amon g which the seven planets were apportioned anew each

’

planet having an equal number o f D eca n s except the first which , , ,

openin g and closing the series o f planets five times repeated nec ,

e ssa r i ly had one Decan more than the others This subdivision .

w as not invented until a fter Aries op ened the Vernal Equino x ;

an d accordingly Mars having his house in Aries opens the series , ,

o f de ca n s and closes it ; the planets following each other five times ,

i n su c c e ssi o n in the following order M ars the Sun Venus Mer

‘

, , , , ,

cury the Moon Saturn Jupiter Mars etc so that to each sign
, , , , ,
.

are as signed th ree planets each occupying 1 0 degrees To each , .

De can a God or Genius was assigned making thirty six in all ,

-
,

one of whom the Chaldeans said came down u pon earth every ten
, ,

days remained so many days and r e ascended to Heaven This

, ,
-
.

division i s found on the Indian sphere the Persian and that Bar , ,

baric one which Aben Ezra describes Each g enius of the D e ca ns .

had a flame and special characteri stics They concur and aid in the .

e ff ects pr oduced by the Sun Moon and other planets charged with , ,

th e admini stration o f the world : and the doctrine in regard to

them s ecret and august as it was held was considered o f the
’

, ,

gravest importance ; and its principles Firmicus says were not , ,

entru st ed by the ancients inspired as they were by the Deity t o , ,

any but th e Initiates and to them only with g reat reserve and a
‘
, ,

k i n d of fear and when cautiously enveloped with an obscure veil

. ,

t hat the y m i g ht not come to be known by the profane .

 KN I G H T or T H E B RA Z E N SER PE N T . 47 1

With these D ec ans were connected the par ana tellons or those
stars ou ts i de o f the Zodiac that ri se and set at the same mome nt
,

with the se veral divi sion s o f 10 of each sign As there were an °

.

c i e n tly only forty eight celestial figures or constellations o f w hi ch

-
,

t welve were in the Zodiac i t follows that there were outside o f

, ,

the Zodiac thirty si x other asteri sms p a ra na te llo n s o f the sever al

,
-
,

thi rty six D ecan s Fo r e x ample as when Capricorn set Siri u s

-
.
, ,

a n d Procyon or Cani s M aj or an ,
d Cani s M inor rose they We re , ,

th e Pa r a n a t e llo n s o f Ca pri corn though at a great di stance from ,

i t in the heavens The ri sing o f Cancer was known from the set
.

ting o f Corona Boreali s and t h e ri sing o f the Gre a t and Li ttle

Dog its three p a rana tellon s
, .

The ri sings and settings o f the Stars are always spoken o f as

connected with the Sun In that connection there are three kind s
.

o f them cosmical achronical

,
and heliacal important to be di s
, , ,

t i ngu i sh e d by all who would understand this ancient learn ing .

When any Star rises o r sets with the same degree o f the same
si gn o f the Zodiac t hat the Sun o ccupies at the time it rises a n d ,

sets simultaneously wi th th e Su n and thi s i s termed ri sing o r set '

ting c os mi cally ; b u t a star that so rises and s e ts can never b e

seen o n account o f the light that precedes and i s le ft behind by
, ,

t h e Sun I t is therefore necessary in order to know h is pl ac e

.
,

i n the Zo di ac to o bserve stars that rise j ust be fore o r set j u st

,

a f ter him .

A Star that i s in t h e East when night commences and in th e ,

v
‘

West when i t ends i s said to rise and set a chr oni cally A Star so
, .

rising or setting was in oppos i ti on to the Sun rising at the end o f ,

evening twilight and sett ing at the begi nning o f morning tw i

,

light and t hi s happe ned to each Star but once a year becaus e
, ,

th e Sun moves from West t o East with refe rence to the Stars , ,

on e degree a day .

When a Star rises a s night end s i n the morning o r sets as n ight ,

c ommences in the evening it is sai d to ri se o r set h eli a cally '

, ,

be cause the Sun ( H eli os ) seems to tou ch it with hi s l uminous

atmosphere A Sta r thu s re appear s a fter a disappearance o ften
“

-
.
, ,

of several months and thenceforward it rises an hour earlier ea ch

,

day gradually emergi ng from the Sun s rays until a t the end o f
'
’
, ,

three mont hs it precedes the Sun six h ours and rises at midnight ,
.

A Star sets heliacally when no longer remaining visible a bove th e

,

we st e r n ho r i z o n aft e r s un s et t h e da y a r r iv e s whe n they c e a se t o

,
4 72 MORALS A ND DOG MA.

be seen setting 1 n the West They so remain i nvi sible u ntil th e .

,

Sun passes so far to th e Ea stward as not to eclipse them with h i s

light ; and then they r e appear but in the East about an hou r -
, ,

and a hal f before sunrise : and thi s i s their h eli acal rising I n . .

t hi s interval the cosmi c al ri sing and setting take place

, .

Besides the relations o f the constellations and their p a ra natel

lo ns wi th the houses and places o f exaltation o f the Planets a nd ,

with their places in the respecti ve Signs and D ec a ns the Star s ,

w ere supposed to produce di ff erent e ff ects according as they ros e

o r se t and according a s they did so either cosmically a c h r o n i c all y
, , ,

or helia cally ; and al so according to th e diff erent seaso ns o f th e

e ar in whi ch t hese phenomena occurred ; and these di ff erence s
y
w ere care fully marked o n the o ld Calendars ; and many thing s i n
th e an cient allegories are referable to t he m .

Another and most important divisi o n o f the Stars was into

g ood a nd bad b e ne fic en t and malevolent , With the Persians t h e .
,

fo rme r o f th e Zodiacal Constellations were from Aries to Virgo

, , ,

inclusive ; and the latter from Libra to Pisces inclusive Henc e ,

.

t h e good Angel s and G enii and the bad Angels Devs Evil Genii , , , ,

D evils Fallen Angel s Titans and Giants o f the Mythology Th e

, , ,
.

o ther thirty six Constellations were equally divided eighteen o n

-
,

ea ch side o r with those o f the Zodiac twenty four

, , ,
-
.

Th us the symb o lic Egg that i ssued from t h e mouth o f th e ,

invi sible Egypti an God K N EP H ; kno w n in the Grecian Mysteries

a s the Orphic Egg ; from which i ssued the God CH U M O N G o f the

Co r e si an s and the Egyptian O SI R I S and P H A N E S God and Prin

‘

, , ,

c ip le o f Light ; from which broken by the Sacred Bull of the ,

J apanese the world emerged ; and which the Greeks placed at the
,

fe et o f BA CCH Us T A U R I CORN U S ; th e Magian Egg o f O R M UZ D-

,

f rom which came the A m sh a sp a nds and Devs ; was divided into
t w o halve s and equally apportioned b e tween the G o od and Evil
,

Constellations and Angel s Those o f Spring as for e x ample Aries .

,

and Taurus Auriga and Capella were the be ne ficent st ars ; a nd

, ,

those o f Autumn as the Balance Scorpio th e Serpent o f O p h iu

, , ,

cus and the D ragon o f th e H e sp e ri de s were types and subj ec ts o f

’

, ,

the Evil Principle and regarded a s malevolent causes o f the ill

,

e ff ects experien ced in Autumn and \Vinter Thus are expl aine d .

the mysteries of the j ourneyings o f the human soul throu gh th e

spheres when it descend s to the earth by the Sign o f th e Serpent
, ,

a n d retur ns to the Empir e o f l i g ht by t h a t 0 t h e L amb o r B u ll

'

. .
4 74 M ORA L S AND D GMA O .

th e s ame divisio ns as those by which the ancients divided the visi

ble Universe and di stributed its parts And the famous divi sions .

by seven and by twelve appertaining to the planets and the sign s ,

o f the z o diac i s everywhere found in the hierarchical order

"

o f the Gods and Angels and the other M inisters tha t are th e
, ,

depositarie s o f that Divine Forc e which moves and rules th e

world .

These and the other Intelligences assigned t o the other Star s

, ,

have absolute dominion over all parts o f N ature ; over the ele
ments the animal and vegetable kingdoms o ver man and all h i s
, ,

a ctions over hi s virtues and vices and over good and evil which
, , ,

divide b et ween them his li fe The passions o f his soul and the .

maladies o f his body these and the entire man are dependent on
,
—

th e heavens and the genii that there inhabit who preside at h i s ,

bi rth ; control his fort unes during li fe and receive hi s soul o r ac ,

tive and intell igent part when it i s to be r e united to the pure li f e -

o f the l o fty Stars And all through the great body of the world are
.

di ss eminated portions o f the u ni versal Soul impressing move ,

ment o n everything that seems to move o f itsel f giving li fe to the ,

p lants and trees directing by a regular

, and settled plan the organi
z ati o n and development o f their germs imparting constant ,

mobility to the running wat ers and maintaining their eternal mo

“

t ion impelling the winds and changing their direction o r stilling

,

th em; calming and arousing the o cean unchaining the storms , ,

pouri ng ou t the fires o f volcanoes o r with earthquakes shaking ,

t h e r o o ts o f huge mountains and the foundations o f vast conti

nents by means o f a forc e that b elonging to N ature is a mystery , ,

to m an .

And these invi sibl e I ntelligences l ike th e stars are marshal led
-

, ,

i n tw o great divisions under t h e banners o f the t w o Principles o f

,

Go od and Evil Light and Darkness under O rmuzd and Ahriman

.

, ,

O siri s and Typhon Th e Evil Principle was t h e motive power o f

.

brute ma tter ; and it personified as Ahriman and Typhon had its

, ,

host s and armies o f Devs and Genii Fallen Angel s and Malevo
;

lent Spirits w ho waged continual wage with the Good Principle

,
’

t h e Principle o f Empyreal Light and Splendor O siris O rmuzd , , ,

J upit er or D io nu so s with hi s bright hosts o f A m sh a sp ands I z e ds

,
'

, ,

Angels and Ar changel s ; a warfare that goes o n from bi rth until

,

dea th in th e soul of every man that lives

'

.
,

We have heretofore in the 24 th Degree recited the principal i n

, ,

c id ent s in the legend o f O siri s and Isis and it remains but to p oint ,
 K N IG H T or T H E B RA Z E N sERPEN r '
. 5

ou t the astronomical pheno mena which it h as converted i nto

mythological facts .

The Sun at the Vernal E q uino x was the f ruit compelling sta r
, ,
-

t hat by his warmth provoked generation a nd poured upon the sub

lunary world all the blessings o f Heaven ; the bene fice nt god ,

tutelary genius o f universal vegetation that co mmunicates to the ,

dull earth new activity and sti rs her great heart long chilled by
, ,

Winter and his frosts until from her bosom burst all the green
,

tiess and perfume o f spring making her rej oice in leafy forest s
,

an d grassy lawns and flower enamelled mead ows and the promis e -
,

of abundant crops o f grain and f ruits and purp le grapes in their

due season .

He was then called O siri s Hu sband o f I si s G od o f Cultivation

, ,

a nd Bene factor o f Men pouring on them and o n the earth the

,

c hoicest blessings within the gi ft o f the D ivinity O pposed to him .

was Typ hon hi s antagonist i n the Egyptian myth ology a s

, ,

Ahriman was the foe o f O rmuzd the Good Principle in the the , ,

ology o f the Persians .

The first inhabitants o f Egypt and Ethiopia a s D iodo ru s Si cu lu s ,

in forms us saw in th e Heavens two first eternal causes o f things

, ,

o r great Divinities one the Sun whom they called O siris and the
, , ,

o ther th e Moon whom they called I si s ; and these they considered

,

the causes o f all the generations o f earth Thi s idea we learn .

,

from Eusebius was the same a s that o f the Phoenicians O n these

, .

N o great Divinities t h e administration o f the world depended .

All sublunary bodies received from them their nouri shment and
increase during the annual revolution which they controlled and
, ,

the di ff erent seasons int o w h ich it was divided .

To O siri s and Isis it was held were owing civilization the

, , ,

discovery o f agriculture laws arts o f all kinds religious worship;

, , ,

t emples the invention o f letters astronomy the gymnastic arts

, , , ,

and music ; and thus they were the universal bene factors O siris .

t ravelled to civilize the countries which he passed through and ,

communica te to them hi s valuable discoveries He built cities .

,

and taught men to cultivate the earth Wheat and wine were his .

first presents to men Europe Asia and A frica partook o f th e

.
, ,

blessings which he communicat ed and the most remote regions o f

India reme m
,

bered him and claimed him as one o f their great gods

You have learned how T yp h o n hi s brother slew him Hi s body
.
,

.
, ,

wa s cut into pieces all of which were collected b y Isis except h i

, ,
s
 6 M O RA L S A ND D OG M A .

o rgans o f generation which ha d bee n thrown into and devoured in

,

the waters o f th e river that e very year fertilized Egypt The other .

portions were buri ed by I sis and over them she erected a tomb , .

Ther ea fter she re mained si ngl e loading her sub j ects with bless ,

ings She cured the sick restored sight t o the blind made the
.
, ,

par a lytic whole and even raised the dead Fr o m her Horus or
, .

Apo llo learned divination and the science o f medicine .

Thus the Egyptians pictured the b e ne fic e nt action o f th e two

"

lu minaries that from the bosom o f the elements produced all

, ,

a nimals and men and all bodies that are born grow and die in
, , ,

the eternal circle of generation and destruction here below .

When the Celestial Bull opened the new year at the Vernal Equi
nox O siri s united with the Moon communicated to her the seed s
, , ,

o f fruitfulne s s which sh e poured upon the air and therewith i m ,

p g
r e n a t e d the generative principles which gave activ i ty to universal
v egetation Api s repre sented by a bull w as the l iving and sensible
.
, ,

image of the Sun or O siris when in union with Isis or the M oon ,

at the Vernal Equinox concurring with her in provoking every ,

t hing that lives to generation This con j unction o f the Sun with .

the Moon at the Vernal Equinox i n the cons te lla tion Taurus re , ,

quired the Bu ll A pi s to have o n hi s shoulder a mark resembling

the Cre scent Moon And the fecundating influence o f these two
.

luminaries was expressed by images that woul d no w be deemed

gross and indecent but which then were not misunderstood
, .

Everything good in N ature co mes from O siris order har —

, ,

mony and the favorable temperature o f the sea sons and celestial
,

periods From T yphon come the stormy passions and irregular

.

impulses that agitate the brute and material pa rt o f man ; ma la

dies o f the body and violent shocks that in j ure the health and
,

derange the system ; inclement weather derangement of the sea ,

sons and e clipses O siri s and Typhon were the O rmuzd and
, .

Ahriman o f the Persians ; principles o f good and evil o f light and ,

darkness ever at war in the admini stration o f the Universe

, .

O siris was the image o f generativ e power This was expressed .

by his symbolic st atues and by the sign into which he entered at

,

the Vernal Eq uinox He especially di spensed th e humid principle

.

o f N ature generative element o f all things ; and the N ile and al l

,

moisture were regarded as emanations from him without which ,

t here could be no vegetation .

That O siris and Isis were t h e Sun and M oon i s attested by ,

4 78 M ORA L S A N D D G MAO .

El sewhere than in Egypt O siri s was the symbol of the refresh ,

ing rains that descend to fertilize the earth ; and Typhon the burn
ing winds o f Autumn ; th e stormy rains that rot the flowers th e ,

plants and leaves ; the short cold days ; and everything inj uriou s
, ,

in N ature and that produces corruption and destruction

,
.

In short Typhon i s the principle of corruption o f darkness o f

, , ,

the lower world from which come earthquakes tumultuous com ,

motions o f the air burning heat lightning and fiery meteors and
, , , ,

plague and pestilence S uch t oo was the Ah riman o f the Per .

sians ; and thi s revolt of the Evil Principle again st the Principle
o f Good and Light h a s been represented i n every cosmogony
, ,

under many varying forms O siris o n the contrary by the inter .

, ,

mediation o f I sis fills the material world with happiness purity

, , ,

and order by which the harmony o f N ature i s maintained It

,
.

was said that he died at t h e Aut u mnal Equino x when Taurus o r ,

the Pleiades rose in the evening and that he rose to l i fe again in ,

he Sp ring when vegetation was inspired with new ac tivi tv

, .

O f course the two signs o f Taurus and Scorpi o w ill figure most
largely in the mythological history o f O siri s for they marked the ,

two e q uinoxes 2 500 years before our Era ; and next to them t he
,
.

other constellations near the equinoxes that fixed the limits o f

, ,

the duration of the fertilizing action of the Sun ; and it i s also to

be remarked that Venus the Goddess o f Generation has h e r , ,
.

domicile in Taurus as the Moon has there her place o f exalta

,

tion .

When the Sun was in Scorpio O siri s lost his li fe a nd that fruit , ,

fulness which under the form o f the Bull he had communicated

, , ,

through the Moon to the Earth T yp h on hi s hands and feet hor

, .
,

ri d with serpents and whose habitat in the Egyptian planisphere

,

was under Scorpio c onfined him in a chest and flung him int o the
,

N ile under the 1 7th degree o f Scorpio Under that sign he lost
, .

hi s li fe and virility ; and he recovered them in the Spring when he ,

had connection with the Moon When he entered Scorpi o his .

,

light diminished N ight reassumed her dominion the N ile shrunk

, ,

within its banks and the earth lost her verdure and the trees their
,

leaves Therefore it is that on the Mithriac Mo numents the

.
,

Scorpion bites the testicles o f the Equinoctial Bull o n which sits ,

Mithra s the Sun o f Spring and Go d o f Generation ; and that o n

, ,

th e same monuments we see two trees one covered wi th young , ,

leaves and at i ts foot a li t tle bu ll and a torch burning ; and the

,
.
 -
KN I G H T or T H E B R A Z E N SE R P E N T . 4 79

ot her loaded with fruit and at i ts foot a Scorpion and a torch re

, ,

versed and extingui shed .

Ormuzd or O siri s the b e ne fice nt Principle that gives the world

,

li ght was personified by the Sun apparent source o f light Dark

, , .

ness personified by Typho n or Ahriman was hi s natural enemy

, , .

The Sages o f Egypt described the necessary and eternal rivalry or

opposition o f these principles ever pursuing one the other and , ,
'

one dethroning the other in every an nual revolution and at a par ,

t i c u la r period one i n the Spring under the Bull and the other in
, ,

Autu mn under the Scorpion by the legendary history of O si ri s ,

and Typhon detailed to us by D i o do ru s and Syne si u s ; in which

,

hi story were al so personified the Stars and constellations O rion ,

Capella the Twin s the Wol f Sirius and Hercules whose rising s
, , , , ,

and settings noted the advent o f one or the other equinox .

Plutarch gives us the p o si t io n s j n the Heavens o f the Sun and

Moon at the moment when O siri s was murdered by Typ h o n The
, .

Sun he says was in the Sign o f the S corpion w hich he then e n

, , ,

te r e d at the A utumnal Equinox The Moon was full he adds ; and .

,

consequently as it rose at sunset it occupied Tauru s which o p

, , , ,

p o si t e to Scorpio rose as it and the Sun sank together so that she

, ,

was then found alone in the sign Taurus where six months be , ,

fore she had been i n union o r con j unction with O siris the Sun
, , ,

receiving from him those germs o f universal fertilization which he

communicated to her It was the sign through which O siris first
.

ascended into hi s empire o f light and good It rose with the Sun .

o n the day of the Vernal Equinox ; it remained six months i n the

luminous hemi sphere e ver preceding the Sun and above the hori
,

zo n during the day ; until in Autumn the Sun arriving at Scorpio , ,

Taurus was in complete opposition with him rose when he set and , ,

completed its entire course above the horizon during the n ight ;
presiding by ri sing in the evening over the commencement o f the
, ,

long nights Hence in the sad ceremonies commemorating the

.

death of O siris there was borne in procession a golden bull cov

,

ered with black crape image o f the darkness into which the famil
,

iar sign o f O siri s was entering and which was to spread over the ,

N orthern regions while the Sun prolonging the nights was to be

, , ,

abse nt and each to remain under the dominion o f Typhon Prin

, ,

cip le of Evil and Darkness .

Setting out from the sign Taurus Isi s as th e M oon went seek , , ,

in g for O siri s through all t h e sup e ri o r si g n s i n e a ch o f w h i h s h e ,

c
48 0 M ORA LS A ND D G MA O .

became f ull in the successive months from the Autumnal to th e

Vernal Equinox w ithout finding him in either Let us follow h er
,
.

in her allegorical wanderings ;

O siri s was slain by Typhon hi s rival with whom conspired a ,

Queen -o f Ethiop ia by wh o m says Plutarch were de signa ted t h e

, , ,
'

winds The p a r an atellons o f Scorpio the sign occupied by the

.

.
,

Sun when O siri s was slain were the Serpents reptiles which sup , ,

plie d the attributes o f th e Evil Genii and o f T yp h o n who h i m ,

se i f bore the form o f a serpent in the Egyptian plani sphere A nd .

in the division o f Scorpio i s also found Cassiopeia Queen o f Eth i ,

opia whose setting brings stormy winds

,
.

O siri s descended to the shades o r in fernal regions There h e .

t ook the name o f Serapi s identical with Pluto and assum ed h i s , ,

nature He was then i n conj unction with Serpentarius identic al

.
,

with f Escu lap i u s whose form he took i n hi s passage to the lo w e r

,

signs where he takes the names o f Pluto and Ades

,
.

Then Isis wept for the death o f O siri s and the g olden bull coy ,

ered with crape was carried in procession N ature mourned the .

impending loss o f her Summer glories and the advent o f the em ,

pire o f night the withdrawing o f the w aters made fruitful by the

, ,

Bull in Spring the cessation o f the winds that brought rains to

,

swell the N ile the shortening o f the days and the despoiling o f
, ,

the earth Then Tauru s directly opposite the Sun entered into
.
, ,

the cone o f shadow which the earth pro j e c ts by which the Moon ,

i s eclipse d at full and with which making night the Bull rises
, , ,

a nd descends as i f covered with a veil while he remains abov e ,

o u r horizon .

The b ody of O siris enclosed i n a chest o r co ffin was cast into , ,

th e N ile Pan and the Satyrs near Chemmis first discovered hi s

.
, ,

death announced it by their cries and everywhere created sorro w

, ,

and alarm Tauru s with the full Moon then entered into the
.
, ,

c one of shadow and under him was the Celestial R iver most
, ,

properly called the N ile and below Perseus the God of Chemmis , , , ,

and Auriga leading a sh e goat himsel f identical with Pan whos e

,
-
, ,

w i fe Aiga the she goat was styled -

.

Then I si s went in search of the body She first met certain .

c hildren who had seen it received from them their in formation , ,

and gave them in return the gi ft o f divi nation The second full .

Moon occu rred in Gemini the Twin s w ho presided ov e r the oracl es , ,

o f Did ymus a n d one o f wh o m w a s A p o ll o t h e G o d o f Divi nati on

, ,
482 M ORALS A N D D G MA. O

f rom V irgo are the Celestial Ship Perseus so n o f the King o f , ,

Ethiopia and Bo otes said to have nursed Horus The river o f

,
.

O rion that sets in the morning i s also a paranatellon o f Libra as ,

are Ursa Maj or the Great B ear o r Wild Boar o f Eryrnanthu s and
, ,

the Dragon o f the N orth Pole or the celebrated Python from ,

which the attributes o Typhon were bo rrowed All these sur

f i .

round the full Moon o f Libra l ast o f the Superior Sign s and th e , ,

o ne that precedes the new Moon o f Spring about to be reproduced ,

'

in Taurus and there be once more in con j unction with the Sun
,
.
.

I sis collects the scattered fragments of the body of O siri s bu ries ,

them and consecrates the phallus carried in pomp at the P amyli a

, , ,

o r feasts o f the Vernal Equino x at which time the co ng r e ss o f ,

'

O siri s and the Moon was celebrated Then O si ris had returned .

from the shade s to aid Horu s his son and I sis hi s wi fe against
,

the forces o f Typhon He thus reappeared say some under th e

.
, ,

form o f a wol f or others say under that of a horse The Moon

, ,
.
,
.
,

fourteen days after she i s full in Libra arrives at Taurus and ,

unites hersel f to the Su n w hose fir es she therea fter for fourteen

, _
.

days cont inues to accumulate on her di sk from new Moon to full .

Then she unites with hersel f all the months in that superior por
tion o f the world where light always reigns wi th harmony and ,

order and she borrows from him the force which i s to destroy the
,

germs of evil that Typ hon had during the winter planted every , ,

where i n nature Thi s passage of the Sun into Taurus w hose

.
,

attributes he assumes o n his return from the lower hemisphere or

the shades i s marked by the rising in the evening o f the Wol f and
,

the Centaur and by the heliacal setting o f O rion called the Sta r o f
, ,

Horus and which thenceforward i s in conj unction with the Su n

,

o f Spring in his triumph over the darkness or Typhon

,
.

Isis during the abse nce o f O siri s and after she had hidden the
,

co ffer in the place where Typhon found it had re j oined that ma ,

lignant enemy ; indignant at which H o ru s her son d eprived her o f ,

her ancient diadem when she rej oined O siris a s he was about to
,

attack Typhon : but Mercury gave her in its pl ace a helmet shaped
l ike the head o f a bull Then Horus as a mighty warrior such as
.
, ,

O rion was described fought with and defeated Typhon ; who in

, ,

th e sh ape o f the Serpent or Dragon o f the Pole had assailed hi s ,

father So in O vid Apollo destroys the same Python when Io

.
, , , ,

fascinated by Jupiter i s metamorphosed into a cow and placed in

, ,

the sign o f the Celestial Bull where she becomes Isis Th e e ou i

‘

.
,
 K N I G H T on T H E B RA Z E N SE R PEN T . 4 83

noct i al year ends at the moment when the Sun and Moon at the ,

Vernal Equino x are united with O rion the Star o f Horus placed
, , ,

in the Heavens under Taurus The new Moon becomes young .

again in Taurus and shows hersel f as a crescent f o r the first time

, , ,

in the next sign Gemini the domicile of Mercury Then O rion

, , .
,

in con j unction wi th the Sun with whom he ri ses precipitates the , ,

Scorpion hi s rival into the shades o f night causing him to set

, , ,

when ever he h imsel f re appears on the eastern horizon with th e

-
,

Sun D ay lengthen s and the germs of evil are by degrees e ra di

.

c a te d : and Horus ( from A u r Light ) reigns triumphant symbol , ,

i zing by hi s succession to the characteristics of O siris th e eternal

, ,

renewal o f the Sun s youth and creative vigor at the Vernal

’

Equinox .

Such are the coincide nces o f ast ronomical phenomena with the
legend o f O siris and I sis ; su ffic i ng to show the origin o f the
legend overloaded as it became at length with all the ornamenta
,

tion natural to the poetical and figu rative genius o f the O rient .

N ot only into this legend but into those o f all the ancient ,

nations enter the Bull the Lamb th e Lion and the Scorpion or
, , , ,

the Serpent ; and traces o f the worship of the Sun yet lin g er in
all relig ion s Everywhere even in our O rder survive the equi
.
, ,

noc ti a l and solstitial feasts O ur ceilings still glitter with the .

greater and lesser luminaries o f the Heavens and our lights in , ,

their n umber and arrangement have astronomical references In , .

all churches and chap el s as in all Pagan temples and pagodas th e

, ,

altar i s in the East ; and the ivy over the east windows o f old
churches i s the Hedera Helix o f Bacchus Even the cross had an .

astronomical origin ; and ou r Lodges are full o f the ancient sym ,

bols.

The lear ned author o f the Sab aean R esearches Landseer a d , ,

vances another theory in regard to the legend o f O siri s ; in which

he mak es the constellation Bootes play a leading part He o b .

serves that as none o f the stars were visible at the same time with
,

the Sun his actual place in the Zodiac at any given time could
, , ,

only be ascertained by the Sab aean astronomers by their observa ~

tions o f the stars and o f thei r heliacal and achronical ri sing s and
,

settings There were many solar festivals among the Sab ae ans
.
,

and part o f them a gricultural ones ; and the concomitant sign s of

thos e festival s were the ri sings and sett i ng s o f the stars o f the ,

Husbandman Bea n driver or Hunter Bo oms His stars were

,
-
, , .
,
48 4 M ORA LS A N D DOG M A .

among the H ie rophants the establi shed no c tu rn al indices or sign s

,

o f th e Sun s place in t he ecliptic at di ff erent seasons o f the year

’

and th e festivals were named one that o f the A ph a ni srn or dis , ,

appearance ; another that o f the Z e tes is or search etc o f O siri s

, , , .
,

o r Adonis that is o f B o ote s

, ,
.

The returns of certain sta r s as co nnected with their co mcom ,

i t a nt seasons o f spring ( or seed time ) and harvest seemed to th e -

,

ancients who had not yet discovered that gradual change resul t
, ,

i ng from the apparent movement of the stars in lo ngi ti l de which ,

has been termed the prec ession o f the equinoxes to be eternal ,

and immutable and those periodical returns were to the initiated

, ,

even more than to the vulgar cele stial o racles announcin g the , ,

approach o f those imp ortant changes upon which the prosperity , ,

and even the very exi stence of man must ever depend ; and the
oldest o f the Sab aean constellations seem to have been an astro ,
‘

no m i ca l P r i e s t a K i ng a Q u e e n a H u s ba n dma n and a Wa rr i or ;
, , , ,

and these more frequently recur on the Sab aean cyli nders t han any
other constellation s whatever The K i ng wa s Ceph e u s or Ck eph eu s
.

of Ethiopia : the H u s ba n dm a n Os i r i s B a cch u s S a baz e u s N oah

, , , ,

o r B o di es . To the latter sign the Egyptians were nati onally tra

, ,

di t io n ally and habitually grateful ; for they conceived that from

O siri s all the greatest o f terrestrial en j oyments were derived The .

stars o f the Husban d man were the sign al for those successive
agri cultural labors on which the annual produce o f the soil
depended ; and they came in consequence to be considered and
hailed in Egypt and Ethiopia as the g enial stars o f terrestrial
, ,

p r oductiveness ; to which the oblation s prayers and vows o f the , ,

p i ou s Sab aean were regularly offered up .

Landseer says that the stars in Bo otes reckoning down to tho se ,

of the 5th magnitu de inclus ive are tw e nty s i x which seeming ,

-
, ,

ach r o n i ca lly to disappear in succession produced the fable o f the ,

cu tting of O siris into twenty six pieces by T yp h o n There are - .

more stars than this in the constellation ; but no more that the
ancient votarie s o f O si ris even in the clear atmosphere o f the
,

Sab aean climates could observe without telescopes

,
.

Plutarch says O siri s was cut into f ou r te en pieces : D i o do ru s ,

into tw m ty si x ; in regard to which and to the whole legend

—
, ,

Landseer s ideas var ying from those commonly entertained are

’
, ,

as follows
Typ hon Landseer thinks was the ocean which the ancient s
, . ,
486 MORALS A N D DOG MA.

At Dedan and Sab a it was thirty si x days f r om th e beginning -

,

o f the aph ani s m i e the d i s appe a r a n ce s of these stars to th e

, . .
, ,

hel iacal ri sing o f Aldebaran During these days o r forty at .

,

Medina or a few more at Babylon and Byblos the stars o f th e

, ,

Husban dman successively sank out o f sight during the cr epu s cu ,

lu m o r short lived morning twilight o f those Southern climes

-
.

They di sappear during the glancings o f the dawn the spe c i al ,

season of ancient sidereal observation .

Thus the forty days o f mourning for O siri s were measured ou t

by the period o f the departure o f hi s Stars When the last had .

sunken out o f sight the ver n al season was ushered in ; and th e ,

Sun arose with the splendid Aldebaran the Tauric leader o f th e ,

Hosts o f Heaven ; and the whole Eas t rej oiced and kept holiday .

Wi th the e xc eption o f the Stars x c and 8 Bo otes did not be , ,

g i n to reappear in the Eastern quarter o f the Heavens till a fte r

th e lapse o f about four months Then the Stars o f Taurus had .

declined Westward and Vi rgo was rising heliacally In that lati ,

.

tu de also the Stars of Ursa Ma j or [ termed anciently the Ark o f

, ,

O siri s ] set ; and Benetna sch the last o f them returned t o the , ,

East ern horizon w ith those in the head o f Leo a little before the
, ,

Summer Solstice In about a month foll owed the Stars o f the

.
,

Husbandman ; the chi ef o f them R as M irach and Arcturus , , , ,

being very nearly simultaneous in their heliacal ri sing .

Thus the Stars of Bo otes rose in the East immediately afte r

Vindemiatrix and as i f under the genial influence o f its rays ; h e
,

had hi s annual career o f pro sperity ; he revelled orientally for a

quarter o f a year and attained hi s meridian altitude with Virgo ;
,

and then as the Stars of the Water Urn rose and Aquarius began
,
-
,

to pour forth his annual deluge he declined Westward preceded , ,

by the Ark o f O siris In the East he was the sign o f that hap .
,

p i n e ss in whic h N ature the great Goddess o f passive production

, ,

rej oiced N ow in the West as he declines toward the N o r th w e st

.
, ,

ern horizon his generative vigor gradually abates ; the Solar

,

year grows old ; and as his Stars descend beneath the Wester n
Wave O siris dies and the world mourns
, , .

The Ancient Astronomers saw all the great Symbols o f Masonry

in the Stars Sirius still glitters in our Lod ges as the Blazing
.

Star ( l Etoi le Flam boya n te ) The Sun is still symbolized by the

,
’
.
.

oint within a Cir c le ; and with the M oon and Mercury or Anu
p ,

b i s i n the thr e e Great Li ght s o f the Lo d ge No t on

, ly to th e se but .
,
 KN I G H T on T H E B RA Z E N SE RPEN T . 48 7

to the figures and numbers exhibited by the Stars were ascribed ,

peculiar and divine powers The veneration paid to num bers had .

its source there The three K ings in O rion are in a straight l i ne

.
,

and equidistant from each other the tw o extreme Stars being 3 ,

°

apart and each o f the three di stant from the one nearest it 1
,
°

And as the number th r e e 1 5 peculiar to apprentices so the str a ight ,

line i s the first principle o f Geo n e t ry having length but no ,

breadth and being but the extension o f a point and an emblem

, ,

o f Unity and thus o f Good as th e divided or broken line i s of

, ,

Duality or Evil N ear these Stars are the Hyades five in numbe r
.
, ,

appropriate to the Fellow -Craft ; and close to them the Pleiades ,

o f the master s number s eve n ; and thu s these three sacred num
’

bers consecrated in Masonry as they were in the Pythagorean

,

philosophy always appear together i n the Heavens when the Bull

, , ,

emblem o f fertility and production glitters among the Stars and , ,

Aldebaran leads the Hosts o f Heaven ( s a u th ) .

Algenib in Perseus and A lm a ach and Algol in Andromed a

form a right angled triangle illustrate the 4 7 th problem and
-
, ,

display the Grand Master s square upon th e skies Denebola in ’

. .

Leo Arcturus in Bo otes and Spica in Virgo form an equilateral

, ,

t r iangle universal emblem o f Per fection and the Deity with Hi s

, ,
.

Trinity o f Infinite Attributes Wisdom Power and Harmony ; and , , ,

that other the generative preserving and destroying Powers The

, , , .

Three K ings form with R igel in O rion two triangles included

, ,

in one : and Capella and M e nk ali n a in Auriga with Bellatrix and ,

Be te lgu e u x in O rion form two isosceles trian gles with 8 Tauri

, , ,

that i s equidi stant from each pair ; while the first four make a
right angled parallelogram the oblong square so o ften mention
- —
,

ed i n our Degrees .

J ulius Firmicus in his description o f th e Mysteries says But

, , ,

in those funeral s and lamentations which are annually celebrated

in honor o f O siris their defenders pretend a physical reason
,
'
.

They call the seeds o f fruit O siri s ; the Earth I sis ; the natural , ,

heat Typhon : and because the fruits are ripened by the natural
,

heat and collected for the life o f man and are separated from
, ,

thei r marriage to the earth and are sown again when Winter ap ,

r o ach e s this they would have to be the death o f O siri s : but when
p
'

th e fruits by the genial fostering o f the earth begin again to b e

, ,

”
g enerated by a new procreation thi s is the findin g o f O siris , .

N o doubt the de cay o f vegetation and the f alling o f the leaves .

48 8 M ORA LS AN D D G MA O .

emblems of dissolution and evidences o f the action o f that P ower

tha t changes Li fe into Death in order to bring Li fe again out o f
,

Death w ere regarded as signs o f that Death that seemed coming

,

upon all N atur e ; as the springing of leaves and buds and flowers
in th e spring was a sign of restoration to li fe : but these were all
secondary 5nd referred to the Sun as first cause It was h is figu
,
.

r a t i v e death that was mourned and not theirs ; and that with that ,

death as with his return to li fe many of the stars were connected

, ,
.

We have already alluded to the relations which the twelve sign s

o f th e Zodiac bear to the legend o f the Master s Degree Some ’
.

o ther coincidences may have su fficient interest to warrant mention .

K hir O m was assailed at the East West and South Gates o f the
-
, ,

Temple The two equinoxes were called we have seen by all the
.
, ,

Ancients the Gates o f Heaven and the S yrians and Egyptians

, ,

considered the Fi sh ( the Constellation near Aquarius and one of ,

the Stars whereo f is Fomalhaut ) to be indicative o f violence and

death .

K hir O m lay several days i n the grave ; and at the Winter

-
,

Solstice for five or si x days th e length o f the days did not per
, , .

cep t i bly increase Then the Sun commencing again to climb

.
,

N o rth w a r d as O siri s was sai d to arise from the dead so K hir O m

, ,
-

was raised by the power ful attraction of the Lion ( Leo ) who
, ,

waited for him at the Summer Solstice and drew b i n to himsel f ,

.

The names o f the three assassins may have been adopted from
three Stars that we have already named We search in vain in th e
’

Hebrew or A rabic for the names J u belo J u bela and J u belu m , ,

.

They embody an u tter absurdity and are capable o f no explanation ,

in those l anguages N or are the names G i bs G r avelo t H o bh e n

.
, , ,

and the like in the A ncient and Accepted R ite any more plausible
, , ,

or better re ferable to any ancient language But when b y the .

,

precession o f the Equinoxes the Sun was in Libra at the Autumnal

,

Equinox he met i n th at sign where the reign o f Typ hon com

, . ,
'

me nc e d three Stars forming a tria ngle

, Z u be n es Ch a ma li in the —
,
-

West Z u be n H a k Ra bi in the East and Z u ben El G u bi in the

,
- -
,
- -

South the latter immediately below the Tropic o f Capricorn and

, .

so within the realm o f Darkness From these names those of the .

,

murderers have perhaps been c o rrupted In Zuben Hak R abi we .

- -

may see the original o f J u be lu m Ak i ro p ; and in Zuben El Gubi - -

,

that o f J u be lo Gibs : and time and ignorance may even have trans
muted t h e w o r d E Chamali into one as little like them as Gravelot
s s .
4 90 M ORA L S A N D DOG M A .

also at the Winter Sol sti c e ro se at n oo n and at nig ht seemed to

, , ,

be in search of the Sun .

So re ferring again to the time when the Sun entered the Au

,

t u mma l Equinox there are nine remarkable Stars that c ome to the
,

meridian nearly at the same time rising as Libra sets and so , ,

seeming to chase that Constellation They are Capella and Men .

kalina in the Charioteer Alde baran in Taurus Bellatrix Betel , , ,

gueux the Three K ings and R igel in O rion Aldebaran passe s

, , .

the meridian first indi cating his right to his peculiar title o f
,
‘

L e a de r N owhere i n th e h e ave n s are there near th e same me

'

.
,

r i di a n so many splendid Stars

,
And close behind them b u t fur .
,

ther South follows Sirius the Dog Star who showed the nine
, ,
-
,

Elu s the way to the murderer s cave

’
.

Besides the division o f the signs into the ascending and de

scending series ( referring to the upward and downward progres s .

o f the soul ) the latter from Cancer to Capricorn and the former
, ,

from Capricorn to Cancer there was an o ther division o f them not ,

less important ; that of the six superior and six in ferior signs ; the
former 24 55 years b efore our era from Taurus to Scorpio and
,
'
, ,

300 years before our era from Aries to Libra ; and the latter , ,

24 5 5 years B C from Scorpio to Taurus and 300 years B C

. .
, . .

from Libra to A ries o f which we have already spoken as the tw o ,

Hemispheres or K ingdoms o f Good and Evil Ligh t and Dark

, ,
‘

ness ; o f O rmuzd and Ahriman among the Persians and O si ri s ,

and Typhon among the Egyptians .

With the P ersi ans the first si x Genn created by O rmuzd pre
, , ,
~

sided over the first six signs Aries Taurus Gemini Cancer Leo , , , , , .

and Virgo : and the six evil Genii or Devs created by Ahriman , , ,

over the six others Libra Scorpio Sagittarius Capricornus , , , , ,

Aqua rius and Pi sces The soul was fortunate and happy under
, .

the Empire of th e first six ; and began to be sensible o f evil when ,

it passed under the Balance or Libra the seventh si gn Thus the ,

.

soul entered the realm o f Evil and Darkness when it passed into
the Constellations that belong to and succeed the Autumnal Equi
nox ; and it r e—entered the realm o f Good and Light when it ,

arrived returning at those o f the Vernal Equinox It lost its

, ,
.

felicity by means of the Balance and re g ained it by means of the ,

Lamb This is a necessary consequence o f the premises ; and it

.

i s confirmed by the authorities and by emblems still extant .

Sallust the Philoso p her s p eaking o f the Feasts o f R ej oici ng ,

 '

KN I G H T on T H E B RA Z E N SE RP E N T . 49 1

c elebrated at the Vernal Equinox and those of Mourning in , ,

m emory o f the rape o f Proserpine at the Autumnal Equinox says , ,

that the former were celebrated because then i s e ff ected a s it , ,

were the return of the soul toward the Gods ; that the t i m e wh en
,
'

the principle of Light recovered its superiority over that o f Dark

ness or day over night was the most f avorable one fer souls that
, ,

tend to r e ascend to thei r Principle ; and that when Darkness and

-

the N ight again become victors was most favorable to the descent ,

o f soul s toward the i n fernal regions .

For that reason the old astrologers as Firmicus states fix ed

, , ,

the locality o f the river Styx in the 8 th degr ee o f the Balance .

And he thinks that by Sty x was allegorically meant the earth .

The Emperor Julian gives the same explanation but more fully ,

developed He states as a reason why the augu st Mysteries o f

.
,

Ceres and Proserpine were celebrated at the Autumnal Equinox ,

that at that period o f the year men feared lest the impious and
dark power o f the Evi l Principle then commencing to conquer , ,

s houl d do harm to their soul s They were a precaution a nd .

means o f sa fety thought to be necessary at the moment when the

,
'

God of Light was pa ssing into the opposite or adverse re g ion o f

the world ; while at the Vernal Equinox there was less to be
feared becau se then that God present in one portion o f the world
, , ,

r e ca lle d s o u ls t o H i m he says a n d s h o w e d Hi mself t o be th e i r

, ,

S avi ou r He had a l i ttle be fore developed that theological idea

.
,

of th e a ttra c tive force which the Sun exercises over soul s draw ,

ing them to him and raising them to h is luminous sphere He .

attributes thi s e ff ect to him at the feasts of Atys dead and re ,

stored to li fe or the feasts o f R e j o i c i ng w hich at the end o f three

, ,

days succeeded the mourning for that death ; and he inquires why
those M ysteries were celebrated at the Vernal Equ i nox The rea .

son he says i s evident As the sun arriving at the equinoctial

, , .
,

point of Spring drawing nearer to us increases the len g th o f the

, ,

days that period seems most appropriate for those ceremonies

,
.

For besides that there i s a great a ffi nity between the substance o f

,

Light and the nature of the Gods the Su n has that occult force ,

o f attraction by which he draws matter toward himsel f by means

, ,

o f his warmth making plants to shoot and grow etc and why
, ,
.

can he not by the same divine and pure action o f his rays attract
, ,

and draw to him fortunate soul s ? Then as light i s analog ous to ,

the Divine N ature and favorable to souls struggling to return to

,
492 M ORA L S A N D DoG M A.

thei r First Principle and as that light so increases at the Vernal

,

Eq uinox th at the days p revail in duration over th e nights and as

, ,

the Sun has an attractive force be sides the vi sible energy of hi s ,

ray s it follows that souls are attracted toward the solar l ig ht He

,
.

does not further pursue the explanation ; bec ause he says it be , ,

longs to a mysterious doctrine beyon d the reach o f the vulgar ,

and known only to those who understand the mode of actio n o f

Deity l ike the Chaldean author whom he cites who had treated
, ,

o f the Mysteries of Light or the G o d with seven rays

'

.
,

Soul s the Ancients hel d having emanated from the Principle

, ,

o f L ight partak ing o f its destiny here below cannot be i ndi ffe r
, ,

ent to nor una ff ected by these revolutions of the Great Lum inary ,

alternately victor and overcome du ring every Solar revolution .

This will be found to be confirmed by an examination o f so me

o f the Symbols used in th e Mysteries O ne o f the most famo u s .

o f these was T H E S E R P E N T the peculiar Symbol al so o f this De,

gree The Cosm ogony o f the Hebrew s and that of the Gnostic s
.

designated this reptile as the author o f t h e fate o f Soul s It w a s .

consecrated in the M ysteries o f B acchus and in those o f Eleusi s .

Pluto overcame the virtue o f Pros e rpine under the form o f a ser
pent ; and like the Egyptian God Serapis w a s always pictured
, ,

seate d on a serpent or w ith that repti le e ntwin e d about him It

,
.

i
s found on the Mithriac Monuments and supplied with attribut e s ,

o f Typhon to the Egyptians The sa c re d b a sili sc in coil wi th . ,

, ,

head and neck erect was the royal ensign o f the Pharaohs Two
,
.

o f them were entwined around and hung suspended fro m the

winged Globe on t h e Egyptian Mo nu e m nt s O n a tablet in one .

of the Tomb s at Thebes a G o d with a spear pierces a serpent s

,
’

head O n a tablet fr o m the T em ple of O siris at Phil ae i s a tree

.
,

with a man o n one side and a woman on the oth e r and in f r ont
, ,

o f the wo man an erect ba s i li sc with horns on its head an d a disk ,

between the horns The head o f Medusa was enci r cl ed by winged

.

'

sna k es which the head removed le ft th e H ierog ram or Sacred

, , , ,

Cypher o f the O phites or Serp ent-worshippers And the Serpen t .

,

in connection with the Glo be o r circ l e i s fo u nd upon the monu ,

ments o f all the Ancient N ation s .

O ver Libra the sign thr o ugh wh ich so uls w ere said to desce nd
,

or fall is found on the Celesti al Gl o be the Serpent g rasped by

, , , ,

Serpentarius the Se r pe nt bearer The he ad o f the reptil e i s unde r

,
-
.

Corona Boreali s the N o rthern Crown called by O vid L i ber o o r

.
, , ,
4 94 M OR A L S AN D D OG MA .

with the balance in the West in conj unction with the Serpen t
.
,

under the Crown ; and we shall see the Bull and the Pleiades ri se
in the East Thus are explained all the fables as to the genera
.

tion o f the Bull by the Serpent and o f the Serpent by the Bull ,

the biting of the testicles of the Bull by the Scorpio n on the ,

Mithriac Monuments ; and that Jupiter made Ceres with child by

t ossi ng into her bosom the testicles o f a R am .

In the M ysteries of the b ull horned B acchus the o fficers held -

,

serpents in their hands rai sed them above their heads and cried , ,

“”
aloud Eva ! the generic oriental name o f the serpent and the ,

particular name of the constellation in which the Persians placed

Eve and the serpent The Arabians call it H e van O phiucu s.
,

himsel f H aw a and the brilliant star in hi s head Ras al H aw a

, , ,
- -
.

The use o f this word Eva or Ev oe caused Clemens o f Alexandria

to say that the priests in the Mysteries invoked Eve by whom evil ,

was brought into the world .

The mystic winnowing fan encircled by e rp ents was used in -

, ,

th e feasts o f Bacchus I n the I siac Mysteries a ba si li sc twined

'

.
,

round the handle o f the mystic vase The O phites fed a serpent .

in a mysterious ark from which they t ook him when they cele
.
,

br at e d the Mysteries and allowed h i m to glide among the sa cre d

,

bread The R omans kept serpents in the Temples o f Bona Dea

.

and FEscu lap i u s In the Mysteries o f Apollo the pursuit o f La

.
,

tona by the serpent Python was represented In the Egyptian .

Mysteries the dragon Typhon pursued Isi s

, .

According to Sa n cho n i a th o n TA A U T the interpreter o f Heaven , ,

to men attributed something divine to the nature of the drag on

,

and serpents in which (the Phoenicians and Egyptians followed

,

him They have more vitality more spiritual force than any
.
, ,

other creature ; o f a fiery nature shown by the rapidity o f their ,

motions without the limb s o f other animal s They assume many

, .

shapes and attitudes and dart with extraordinary quickness and

,

force When they have reached old age they throw o ff that age
.
,

and are young again and increase in size and strength for a cer
, ,

tain period o f years .

The E gyptian Priest s fed the sacred serpents in the temple at

Thebes T aau t himsel f had in hi s writings discussed these mys
.

t e r i e s in regard to the serpen t Sa nc h o n i a th o n said in another .

wor k th at th e serpent was immortal and r e entered into himsel f

,
'

,
-

w hi ch accordi ng to some ancient theosophists particularly tho se .

, ,
 KN I G H T O F T H E B RAz EN sERP EN T.
. 49 5

of India was an attribute o f the Deity And he al so said th at th e

,
. .

serpent never died unless by a v i o le n t death

'

.
,

The Phoenicians called the serpent A ga th odemo n [ the goo d

spirit ] and K nep h w a s t h e Serpent God of the Egyptians -
.

'

The Egyptians Sa nch o ni ath o n said r epresented the serpent

, ,

with the head o f a hawk on account of the swi ft flight o f that ,

bird : and the chief H ierophant the sacred interpreter gave very , ,

my sterious explanations o f that symbol ; saying that such a ser

pent was a very divine creature and that opening his eyes he , , ,

lighted with thei r rays the whole of fir st born space : when he -

closes them it i s dark ness again In real ity the hawk headed ser
, .
,
-

pent geniu s o f light or good g enius was the symbol o f the S u n

, , ,
.

In the hieroglyphic characters a snake was the letter T or D]

.
,
.

It occurs many times on the R osetta stone The horned serpent .

was the hieroglyphic for a God .

According to Eusebius the E gyptians represented the w o rld by

,
c

a blu e ci rcle sprinkled w i th fl ames within which was extended

, ,

a serpent with the head o f a hawk P roclus says they represented .

the four quarters o f the world by a cross and the soul o f the ,

world o r K nep h by a serpent surroundin g it in the form o f a

, ,

circle .

We read i n Anaxagoras that O rpheus said that the water and , , ,

the vessel that produced it were the primitive principles o f things , ,

and together gave existence to an animated being which was a ,

'

serpent with two heads one o f a lion and the other o f a bull b e
, , ,

tween which was the figure o f a God whose name was He rcules o r
K ronos : that from Hercules came the egg o f the world which ,

produced Heaven and earth by dividing itsel f int o two hemi ,

spheres : and that the God Phanes which i ssued from that egg , ,

was in the shape o f a serpent .

The Egyptian Goddess K en represented standing naked o n a ,

lion held two serpents in her hand She is the same as the
, .

A s ta r te or A s h tar o th o f the Assyrians H er a worshipped in the .

,

Great Temple at Babylon held in her right hand a serpen t by th e ,

head ; and near K h e a al so worshipped there were tw o large silver

, ,

serpents .

In a sculpture from K ou yu nj i k two serpents attached to poles ,

are near a fir e altar at which two eunuchs are standin g Upon

-
,
.

it i s the sacred fire and a bearded figu re leads a wild goat to the
, ,

s acrific e .
4 96 M ORA L S A N D D G MA. O

The s erpent o f the Templ e o f Epidaurus was sacred to E scu

lapi u s the God o f Medicine and 462 years after the buildin g o f
'

, ,

th e city was taken to R ome after a pe stilence

,
.

The Phaeni ci a ns represented t he God N omu ( K neph o r A mu n

K neph ) by a serpent In Egypt a Sun supported by t w o asps was
.
,

the emblem o f H or h at the good genius ; and the serpent with the
winged globe was placed over the d oors and windows o f the Tem
ples as a tutelary G o d Antipater o f S idon calls A mu n the r e
.
“

”
no w n e d Serpent and the Cerastes i s often found embalmed i n
,

t h e Thebaid .

O n ancient Tyrian coins and Indian med al s a serp ent was rep ,

r esented coiled round the tru nk o f a tree

,
P yth on the Serpe nt .
,

Deity was esteemed oracular ; and the t r ip o d a t Delphi w as a

,
‘

t riple hea ded serpent of gold

-
.

The po rtals o f all the Egyptian Temples are decorat ed with th e

hierogram o f the Ci rcle and the Serpent It is al so found u pon .
.

the Temple o f N aki -R ustan in Persia ; on the triumphal ar ch at

Pechin in China ; over the gates o f the great Temple of Ch au ndi
,

Te eva in Java ; upon the wall s o f Athens ; and in the Templ e

, ~

o f Minerva at Tegea The Mexican hierogram w as f o rmed by

.

the intersecting o f two great Serpents which described the circl e ,

with their bodies and had each a human head in its m o nth
, .

A ll the Buddhi sts crosses in Ireland had serpent s carved upon

th em . Wreaths o f snakes are o n the col u m n s o f t h e ancien t
Hindu Temple at Bu rw ah-Sangor .

Amo ng the Egyptians it was a symbol o f Divine Wi sdom wh en

, ,

ex tended at length ; and with its tail in its mouth o f Eternit y

, ,
.

In the ritual o f Zoroaster the Serpent was a symbol o f the ,

Univ e r se In China the ring between tw o Serpents w a s the

.
,

symbol o f the world governed by the power and wi sdom o f the

Cre at or The Bacchanal s carried se rpent s in their hands o r round
.

their heads .

The Serpent entwined round an Egg was a symbol common to ,

the Indians the Egyptians and the Druids It referred to the

, , .

creat i on o f the Universe A Se rpent with an egg in his mouth

.

was a symbol o f the Universe containing within itsel f the germ

o f all thing s that the Sun develops .

The property possessed by the Serpe nt o f castin g its skin and , ,

a pparen tly renewing its youth made it an embl em o f eternity and ,

immo r t a li t v T h e S v r i a n w omen sti ll em p lo y it a s a charm aga inst

.
4 98 M ORA LS O
A ND D G MA .

of Mop su s of Chi ron or o f Sagittarius The i n f ant Hercules

, ,
.

destroys the pernicious snakes detested o f the gods and ever like , ,

St George o f England and M ichael th e Archangel wars against

.
,

hydras and dra go ns .

. The eclipses of the sun and moon were believed by the oriental s
to be caused by the assaults of a daemon in dragon form and they -

endeavored to scare away the intruder by shouts and menaces .

This was the original Leviathan o r Crooked Serpent o f old trans ,

fi x ed i h the olden time by the power o f Jehovah and suspended as ,

a glittering trophy in the sky ; yet also the Power o f Darkness

supposed to be ever in pursuit o f the Sun and Moon When it .

finally ove rt akes them it will entwine them in its folds and pre
, ,

vent their shining In the last Indian Avatara as in the Eddas a

.
, ,

serpent vomiting flam es is expected to destroy the world The .

serpent presides over th e close of the year where it guards the ap ,

proach to the golden fleece o f Aries and the three apples or sea ,

sons o f the He sperides ; presenting a for midable obstacle to the

career o f the Sun God The Great Destroyer o f snakes i s occa

-
.

s i o na lly married to them ; Hercules with the northern dragon b e

gets the three ancestors o f Scythia for the Sun seems at one time
to ri se victorious from the contest with darkn ess and at another to ,

sink into its embraces The northern constellation Draco whose

.
,

sinuosities wind like a river through t h e w intry bear was made ,

the astronomical cincture o f the Universe as the serpent encircles ,

the mundane egg in Egyptian hieroglyphics .

“
The Persian Ahriman was called The old serpent the liar from ,

the begi nning the Prince of D a rk ne ss and the rover up and

, ,
'

”
down . The Dragon was a well known symbol of the waters and
-

o f great rivers ; and it was natural that by the pastoral Asiatic

Tribes the powerful nations of the alluvial plains in their neigh
,

bo rh oo d who adored the dragon o r Fish should themselves be ,

'

symbolized under the fo rm o f dragons ; and overcome by the su

perior might o f the Hebrew God as monstrous Lev i a tJI an s maim
,

ed and destroyed by him O p h i o neu s in the old Greek Theology

.
, ,

warred against K ronos and was overcome and cast into hi s proper
,

element the sea There he i s installed as the Sea God O annes or

, .
-

Dragon the Leviathan o f the watery hal f o f creation the dragon

, ,

who vomited a flood of water a fter the persecuted woman of the

Apocalypse the monster who threatened to devour Hesione and
,

Andromeda and who for a time became the grave o f Hercules and
,
 K N IG H T O F TH E B M Z EN S ERPE N T .

J on ah ; and he corresponds w ith t he obscure name o f R aha b ,

whom Jehovah i s said in J ob to have transfixed and overcome .

In the Spri ng the year o r Sun G od appears as Mi thras o r

,
-

Europa mounted o n the Bull ; but in the opposite hal f of the

Zodiac he rides the e mblem o f the waters the winged horse o f ,

N estor or Poseidon : and the Serpent ri sing heliacally at the ,

Autumnal Equinox besetting with poi sonous influence the cold

,

constellation Sagittarius i s explained as the reptile in the path ,

”
w ho bites the horse s heels so th at hi s rider fall s backward
“ ’

,
.

The same serpent the O annes A p h r eno s o r Mu sa ro s of Syncellus

, ,

was the Midgard Serpent which O din sunk beneath the sea but ,

which grew to such a size as to encircle the whole earth .

For these Asiatic symbols o f the contest o f the Sun God w ith -

the Dragon of darkness and Winter were imported not only into
.

the Zodiac but into the more homely circle of European legend ;
,

and both Thor and O din fight with dragons as Apollo did with ,

Python the great scaly snake Achilles with the Scamander and
, , ,

Bellerophon with the Chimaera In the apocryphal book o f .

” “
Esther dragons herald a day of darkness and obscurity ; and
,

St George o f England a problematic Cappadocian Prince was

.
,

originally only a varying form o f Mithras Jehovah i s said to

“
have cut R ahab and wounded the dragon The latter is not
v
.

o nly the type o f earthly desolation the dragon o f the deep waters , ,

but also the leader o f the banded conspirators o f the sky o f the ,

“
rebellious stars which according to Enoch came not at the right
, , ,
”
time ; and his tail drew a third part o f the Host o f Heaven and .

“
cast them to the ea rth Jehovah divided t h e se a by hi s strength
.
,

a n d broke the heads o f the Dragons in the waters And accord .

ing to the Jewish and Persian belie f the Dragon would in the
'

, ,

latter days the Winter o f t ime enj oy a short period of licensed

, ,

impunity which would be a seaso n o f the greatest su ff ering to the

,

people o f the earth ; but he would finally be bound or destroyed

in the great battle o f Messiah ; or as it seem s intimated b y the ,

R abbinical figure o f being eaten by the faith ful b e like Ahriman , ,

o r V a so u k i ultimately absorbed by and united with the Principle

,

o f good

T
.

N ear the I mage o f R hea I n the emple o f Bel at Babylon were , .

two large serpents o f si lver says D i o do ru s each w eighing th irty , ,

talents ; and in the same temple was an image of Juno holding ,

i n her ri g ht hand the head o f a ser p ent The Greeks called Bel .
50 0 M ORA LS O
A N D D G M A.

Beli ar ; and He sych iu s interprets that word to mean a dragon or

grea t serpe nt We learn from th e book o f Bel and the Dr agon
.
,

that in Babylon was kept a gr ea t live se rpent whi ch the p eo ple , ,

w orshipped .

Th e Assyrians th e Emper o r s o f Co nstantinople the Parthians

, , ,

Scythians Saxons Chinese and Danes all bo re the serpent as a

, , ,
-

standard and among th e spoils taken by Aurelian from Zenobia

,

were such standards P ersi ci D r a cones The Persians represented

, .

O rmuzd and Ahriman by t w o serpents contending for the mun ,

dane egg M ithras i s represented with a lion s head and hum an

.
’

bo dy encircled by a serpent In the Sadder i s this precept :

,
.

“
When you kill serpe nts you will repe at the Zend Avesta and ,
-
,

thence you will obtain great merit ; fo r it is the same as i f you

”
had killed so many devil s .

Serpents encircling rings and globes and issuing from globes , ,

are c o mmon in the Persian Egyptian Chines e and Indian monu , , ,

ments Vishnu is re presented reposing on a coiled serpent whose

.
,

folds form a canopy over him Mahadeva is represented with a .

snake around hi s neck one arou nd hi s h a i r and arml ets o f ser, , .

p ents on bo th arm s Bhairava sits on the coils .o f a serpent whose ,

head ri ses above hi s own Parvati has snakes about her neck .

a nd wai st Vi shnu i s the Preserving Spirit Mahadeva i s Siva

.
, ,

th e Evil Principle Bhairava i s his son and Parvati hi s consort

, ,
.

The K ing o f Evil Demons was called in H i ndfi M ythology N aga , ,

the K ing o f Serpents in which name we trace the Hebrew N ach ,

as h serpent
, .

In Cashmere were seven hundred places where carved images of

serpents were worshipped ; and in Thibet the great Chinese
Dragon ornamented the Temples of the Grand Lama In China .
,

the dragon was th e stamp and symbol of royalty sculptured in ,

all t h e Temples blazoned on the furniture of the houses and

, ,

interwoven with the vestments o f the chief nobility The Em .

p e ro r bears it as his armorial device ; it i s en g raved on his sceptre

and diadem and on all the vases of the imperial palace The
, .

Chinese bel ieve that there i s a dragon o f extraordinary strength

and sovereign power in Heaven in the air on the waters and on
, , , ,

the mountains Th e God Foh i i s said to have had the form o f

.

a man ter inati n g in the tail o f a snake a combination to be

m
, ,

more fully explai n ed to you in a subsequent Degree .

'

The drag o n a n d s e r p ent are the 5th a n d 6 th s i g n s o f the Ch i

502 M ORA LS A ND D G MA O .

of gold A similar column was placed o n a pill ar i n th e H ippo

.

drome at Constantinople by the founder o f that city ; o ne o f the ,

heads o f which i s said to have been broken o ff by M ahomet th e

Second by a blow with his iron mace
,
.

The Briti sh G o d HU was called The D ragon R uler o f the “

-

World and his car was drawn by serpents H is ministers were

, .

“
styled a dde rs A Druid in a poem o f Tali e ssi n says I am a D ruid
.
,

I am an A r ch i te c t I am a Prop het I am a S erpen t ( G nadi )

, ,
.

The Car o f the Goddess Ce r i dw en al so was drawn by serpents .

I n the elegy o f Uther Pendragon this passage occurs in a de ,

scription of th e religious rites o f the Druids : While the Sanctu “

ary is earnestly invoking Th e G li di ng K i ng before whom th e Fair ,

O ne retreats upon the evil that covers the huge ston es ; whilst
,

the Dragon moves round over the places which contain vessels
o f dri nk o ff ering
—
whilst the drink o ff ering i s in th e G olden
,
-

H or ns ; in which we readily discover the mystic and obscure a l

lu si o n to the Autumnal Serpent pursuing the Sun along the circle
o f the Zodiac to the celestial cup o r crater and the Golden horn s
‘

, ,

o f Virgil s milk white Bull ; and a line or two further on we find

’
-
, ,

the Priest imploring the victorious B eli the Sun G o d o f th e ,

-

B abylonians .

With the serpent i n the Ancient Monuments i s ve ry o ften

,
‘

found assoc iated the Cross The Serpent upon a Cross was an .
’

Egyptian Standard It occurs repeatedly upo n the Grand Stair

.

case o f the Temple of O siri s at Phil ae ; and on the pyramid o f

Ghizeh a r e rep r e se nte d two kneeling figures erecting a Cross o n
'

the top o f which i s a serpent erect The Cr u x A ns a ta was a Cross .

with a coiled Serpent above it ; and it i s p er haps the most common ‘

o f all emblems on the E gyptian Monu ments carri e d in the hand ,

o f almost every figure o f a Deity or a Priest It was as we learn .

,

by the monuments the fo r m o f th e i r o n tether pins used for mak

'

-
, ,

ing fast to the ground the cords by which young animals were
confin ed : and a s used by shepherds became a symbol o f R oyalty ,

to the Shepherd K ings .

A Cross like a Teutonic o r Maltese one fo rmed by four curved ,

lines within a circle i s als o common o n the Monuments and rep

, ,

resented the Trop i c s and the Colures

'

The Caduceus borne by Hermes or Mercury and also by Cybele

, , ,

M inerva Anubis Hercules O gmi u s the God of the Celts and th e

, , ,

personified Constellation Vi rgo was a winged wand entwined by , ,

 K N IGH T OF T H E BRAzEN S E RP E N T . 503

tw o serpents It was originally a simple Cross sym bo lizing th e

.
,

equator and equinoctial Colure and the four elements proceeding ,

from a common centre This Cross surmount ed by a circle and .

, ,

that by a crescent became an emblem of the Supreme Deity

,

o r o f the active power of generation and the passive power o f

production con j oined and was appropriated to Thoth or Mer

,
—

cury I t then assumed an improved form the arms of the Cross

.
,

being changed into wings and the circle a nd crescent being formed
,

by two snakes springing from the w and forming a circle by

, ,

c rossing each other and their heads making the horns o f th e

,

c rescent ; in which form it i s seen in the hands o f Anubis .

The triple Tau in the centre o f a circle and a triangle typifies

, ,

the Sa cred N ame ; and represents the S acred Triad the Creating , ,

Preserving and Destroying P owers ; as well as the three great

,

lights o f Masonry I f to th e Masonic point within a Circle and

. ,

th e t w o parallel lines we add the single Tau Cross we have the

, ,

Ancient Egyptian Triple Tau .

A column in the fo rm o f a cro ss with a circle over it w as used , ,

by the Egy ptians t o measu re the increase o f the inundations o f

the N ile The Tau and Triple Tau are found in many Ancient
.

Alphabets .

With the Tau or the Trip le Tau may be connected within tw o ,

c ircles the double cube or perfection ; o r the per fect ashlar

, ,
.

The Cr u x A ns a ta is found on the sculptures o f K h or sab ad ; o n ‘

t h e ivories from N im r o u d of the same age carried by an Assyria n

, ,

Monarch ; and on cylinders o f the later Assyrian period .

As the single Tau represents the one God so no doubt th e '

, , ,

T riple Tau the origi n of which cannot be traced was meant to

, ,

represent the Trinity o f his attributes the three Masonic pill ars , ,

W I SDO M S T R E N G T H and H A R M ON Y
, ,
.

The Prophet Ezekiel in the 4 th verse of the 9 th chapter says

, ,

And the Lord said unto him Go through t he midst o f the city ,
‘
,

thr o ugh the midst o f Jeru salem and mark the letter TA U upon ,

t h e foreheads o f those that sigh and mourn fo r all the abomina

”
tions that be done in the midst thereof So th e Latin Vulgate .
,

and the probably m ost ancient copies o f the Septuagint translate

the passage Thi s Tan was in the form o f the cross o f this De
.

gree and it was the em blem o f life and s alva ti on The Samaritan
,
.

Ta n and the Ethiopic Tar/vi are the evident p rototype o f the

G r eek 7 : and we learn from Tertullian O ri g en a nd St J e ro me , , .
,
50 4 M ORALS A N D DQ G LL A .

that the Hebrew Tau w as anci ntl

e y w ritten i n th e fo rm of a

Cr o s s .

In ancient times the mark Tan was set on those w ho had bee n
acquitted by their j udges as a symbol o f innocence The military
, .

commanders placed it o n soldiers who escaped unhurt from the

field o f battle as a sign o f their sa fety under the Divine Pro
,

te ct i o n .

It was a sacr ed symbol among the Druids Di vesting a tree o f .

part o f its branches they le f t it in the shape o f a Tau Cross pre

,
‘
,

se rved it carefully and consecrated it with solemn ceremonies O n

, .

the tree they cut deeply the w o rd T H A U by which they mean t ,

Go d . O n th e right arm of the Cross they inscribed the word ,

HESU LS on the left B E L E N o r BELEN U S and on the mi ddle o f th e

‘

, ,

t ru nk TH ARA M I S This represented the sacred Tr i a d

. .

I t i s certain that the Indians Egyptians and Arabians pai d , ,

veneration to th e sign o f the Cros s thousands o f years before th e ,

coming o f Chri st Everyw her e it was a sacred symbol The

. .

H indus and the Celtic D ru ids bui lt many o f their Temples in the
f orm o f a Cross as the ruins still remaining clearly show and
, ,

p a rticularly th e ancient Druidical Temple at Cla sse rn i ss in th e

Island o f Lewi s in S cotland The Circle i s o f 1 2 Stones O n
. .

each o f the sides east west and so uth are three I n the centre
, , , , .

was the image o f the Deity ; and o n the north an avenue o f twi c e
n ineteen stones and o n e at the entrance
,
The Supernal Pagod a .

at Benares is in the form o f a Cross ; and the Dru i dical subterr a ~

nean grotto at N ew Grange in Ireland .

The Statue o f O siri s at R ome had the same emblem Isis and .

Ceres also bore it ; and the caverns o f initiation were constructed

in that sh ape with a pyramid over the S a cellu m .

Crosses were cut in the stones o f the Temple o f Serapi s in A l

e x a n dr i a ; and many Tau Crosses are to be seen in the sculptures

of Alab a st i o n and Esn e in Egypt O n coins the symbol o f the

,
.
,

Egyptian God K nep h was a Cross within a Circle .

The Crux Ansata was the particular emblem o f O siris and hi s ,

sceptre ended with that fi gu re It was al so th e emblem o f Hermes

.
,

and was considere d a Subli me Hieroglyphic po s sessing mysterious ,

p owers and virtues as a wonder working

,
amulet -
.

The Sacred Tau occurs in the hands o f the mummy-sh aped fig

u re s between t h e forelegs o f the row o f Sphynxes in the g rea t ,

ave nue l e a d ing f ro m L uxor to Karnac By the Ta u C ro ss the .

506 M ORA L S AND D OG M A .

The Sol stices Cancer and Capricorn the tw o Gates o f H eav en

, , ,

are the two pillars of Hercules beyond which he the Sun never , , ,

j ourneyed : a nd th ey still appear in our Lodges as the two great

'

col u m ns J achin and Boaz and also as the two parallel lines tha t
, ,

bound the circle with a point in the centre emblem of th e Sun

, , ,

between the two tropi cs o f Cancer and Caprico rn .

The Bl a zing Star in our Lodges we have already said rep r e , ,

sents Sirius Anubis or Mercury Guardian and Guide o f Soul s

, , ,
.

O ur Ancient English brethren als o considered it an emblem o f

“
th e Su n
'

In the old Lectures they said : The Blazing Star or

.

G lory in the centre refers us to that Grand Luminary the Sun ,

which enlight ens the Earth and by its genial influence dispenses ,

blessings to ma nk ind It i s also said in those lectures to be an

.

emblem o f Prudence The word P r u denti a means in its original

.
,

and fullest sign ification F or esi gh t : and acco rdingly the Blazing
,

S tar has been regarded as an emblem o f O mniscience or the All ,

Seeing Eye which to the Ancients was the Sun

,
.

Even th e D agger o f the Elu o f N ine i s that u sed in the Mys

t e ri e s o f M ithras wh ich with its blade black and hilt white was , ,

an emblem o f the two principles o f Light and Darkness .

Isi s the same as Ceres was as we learn from Eratosthenes

, , , ,

the Constellation V i rgo rep r e se nte d by a w o m a n h o lding an ear

,
’
‘

of wheat The di ff erent emblems which a ccomp any h e r in the

.

'

description given by Apuleius a se rp e nt on either side a golden , ,

vase with a serpent twined round the handle and the animal s
, ,

that mar ched in procession the bear the ape and Peg asus r ep r e , , , ,

sented the Constellations that rising with the Virgin when on t h e , ,

day o f the Vernal Equinox she stood in the O riental gate o f

Heaven brilliant with the rays of the full moon seemed to march
, ,

in h er tr a in
~
.

The cup consecrated in the Mysteries both o f I sis and Eleusis

, ,

was the Cons tellation C rater or th e Cup The sacred vessel o f the .

Isiac ceremony finds its counterpart in the Heavens The O lympic

.
.

robe presented to the Initiate a magnificent mantle covered with , ,

figures o f serpents and animals and under which were twelve ,

other sacred robes wherewith h e was clothed in the sanctuary

, ,

alluded to the starry H eaven and the twelve signs : while the seven
preparatory immersions in the sea alluded to the seven spheres ,
“

through which the soul plunged to arrive here below and take up ,

i t s abode in a body .
 K NIG H T oa T H E B RA Z E N SE R PE N T . 50 7

Th e Celestial V i rgin du ring the last three centur i es t hat pre

,

c e d ed the Christian era occupied the horoscope o r O riental point

, ,

and that gate o f Heaven through which the Sun and Moon
ascended above t h e horizon at the t w o equino x es Ag ai n it o ccu .

pied it at midnight at the Winter S ol stice the precise m o ment

, ,

when th e year commenced Thus it was essentially conn e cted

.

with the ma rch o f times and seasons of the Sun the M oo n and , , ,

day and nigh t at the principal ep ochs of th e year At the equi

,
.

noxes were cel ebrated the greater and le sser Mysteries o f Ceres .

When soul s descended past th e Balance at the moment when th e ,

Sun occu pi e d that point the Virgin rose before him ; she stood at
,
'

the gates of day and o pened them to hi m Her b ri lliant Star .

,

Spica Virgini s and Arcturus in Boot es northwe st o f it heralded

, , , ,

his coming When he had returned to the Vernal Equinox at

.
,

the m o ment wh e n soul s were generated again it was the Cele stial ,

Virgin th at led th e ma rch o f the sign s o f night ; and in her stars

came the beauti ful full m oon o f t h at month N ight and day w ere .

in succes sion int r o duced b y her when they began to diminish in

'
,

length ; and soul s before a r r ivi rtg at th e g at es of Hell were al so

, ,

led by her In going thro ugh these sign s they pass ed th e Styx in
.
,

the 8 th D egree o f Libra She was th e famous Sibyl who initiat ed

.

Eneas and opened to him the way to the in fernal regions

, .

This pec uliar sit uat ion o f the Constellation Virgo has caused it ,

to enter into all th e sacred fa bles i n regard to nature under di ff er ,

ent names and the mo st varied form s It often takes the name o f .

Isi s or the Moon which when at its full at the Vernal Equinox
, , ,

was in union wi th it or beneath its feet Mercu ry ( or Anubis ) .

having hi s domicile and exaltation in the sign Virgo was in all , ,

the sacred fables and Sanctuaries the inseparable companion o f ,

I sis without whose counsel s she did nothing

, .

This relation between th e e mblems a nd mysterious recital s o f

the initiations and th e Heavenly bodies and order o f the world
, ,

was s till more clear in the My ster i es o f Mith ras adored as the ,

Sun in Asia M inor Cappadocia Armenia and Persia and whose

, , , ,

Myst eries went to R ome in the time of Sylla This i s amply .

proved by the desc ri p tions we have o f the M ithriac cave in which ,

were figu r e d the tw o m ov ements o f th e Heavens that o f the fixed ,

Stars and that of the Planets the Constellations the eight mystic
, ,

gates of the spheres and the symbols o f the elements So on a

,
.

celeb rated monument of that religion found at R ome were fig , ,

508 M ORA L S O
AN D D GMA .

a r ed the Se rpe nt o r Hydra und er Leo as in the Heaven s the

, , ,

Celestial Do g th e Bull t h e Scorpion th e Seven Planets rep r e

, , , ,

sented by seven altars the Sun Moon and e mblems rel ating t o
, , ,

Light to Darkness and to th eir succes sio n during the year wher e
, , ,

each in turn t riumphs for six months .

The Mysteries o f At ys were celebrated when the Sun entered

A ries ; and among the em blem s w a s a ram at the foot of a tree
which was being cut down .

Thus i f not the w hole truth it i s yet a l a rge part o f it th at the

, , ,

Heathen Pantheon in its infinite diversity of names and p e r so ni fi

,

ca tions was but a mul t it udinous th ough i n its origin unconsc ious
, ,

al legory o f w hich ph ysical phenomena and pri ncipally the Hea v

, ,

e nly B o dies were the fun da

,
mental types The glorious imag e s o f .

D ivinity which formed Jehov ah s Host were th e D ivine Dyna st y

’
,

o r real theoc r acy which govern ed the early wo rld ; and the men o f

th e golden age whose looks held comme rc e wi th th e skies and

, ,

w h o watched t h e radiant rulers bringing Winter and Summ er to

mortal s might b e said wi t h poet ic tru th to l ive in immediate com
,

m u n i c a t i o n with Heaven and like th e H ebrew Patriarchs to see

, , ,

G od face to face Then t h e Gods introduced their own worship

.

am ong mankind : t hen Oa nnes O e or Aquarius rose from th e Red ,

Sea to impart sc ience to the Babylonians ; then the bright Bull

legi slated for India and Crete ; and the Li ghts of Heaven per ,

so n ifie d as Liber and Ceres hung the B oeotian hills with vi ne

,

yards and gave the golden shea f to Eleusis The ch ildren of men
,
.

were in a sense allied o r married to those sons o f God who sang

, , ,

the j ubilee of creation ; and th e encircling vault with its countless

Stars whic h to the exci ted im a gi nation o f the solitary Chaldean
, .

wand erer appeared as animated intelligences might naturally be ,

compared to a giganti c ladder on which i n t hei r rising and se t , ,

ting the Angel luminaries app ear ed to be a scending and descend

,

i n g be tween eart h and Heaven The ori g inal revelation died out .

o f men s memories ; th ey worshipped the Creatu re instead o f the

’

Creator ; and holding all eart hly t hings as connected by etern al

l inks o f harmony an d sympathy with the heavenly bodies they ,

united in one vi e w as tronom y a st rology and reli g ion Long , , .

wandering th us in error th ey at len gth ceased to l ook upon the

,

Stars and ext ernal nat ure a s Gods ; and by dir e cting t heir atten
tion to th e m icroco sm o r narrower world o f s e l f they again b e ,

came acquainted with th e True Rul er and Guide of the Universe ,

5 10 M ORA L S O
A N D D G M A.

of imaginary chie fs such as Ma ssaloth Legion Ka rto t G i stra

, , , ,

e tc
.
,
eac h G i st ra being captain of
—
myri ads o f st ars .

The Seven Spirits wh i ch stand before the throne sp oken o f by ,

several Jewi sh writers and generally presumed to have been i m

,

mediat ely derived f r om the P e rsian Am sh a sp ands were ulti ,

mately the seven planetary intelligence s the original m odel o f

.
,

the seven branc h ed golden candlestick exhibited to Moses o n

-

God s mountain The stars were ima gined to have fought in

’
.

thei r courses against Si sera The heavens were spoken of a s hold .

ing a predominance over ea rth as governing it by signs and ordi ,

nanc es and as containing the elements of that astro log ical wi s

,

dom more esp e cially cultivat ed b y the Babylonians and Egyptians

,
.

Each nation was supp osed by the H ebrews to have its own
guardian angel and its o w n p ro vincial star O ne o f the chiefs
, .

of the Celestial Powers at first Jehovah Himsel f in the character

,

o f t h e Sun standing in the height o f Heaven overl ookin g and

, ,

governing all things a fte rward o ne o f the angels or subo rdinate

,

planetary geni i of B abylonian or Persian mythology was th e

‘
,

“
p atron and protector o f their own nation the Prince that stand ,

”
e th for t h e children of thy p eople The di scords o f ear th were .

acc ompanied by a w ar fare in th e sky ; and no people unde r w ent

the vi sitation o f the Almighty wit hout a corre sponding chastise ,

ment being inflicted on its tutelary angel .

The fallen Angels we re al so fallen S tars ; and the first allusion

to a feud among the spiritual powers in early Hebrew Mythology ,

where Rah ah and his con federates are defeated like the Titans in
-
- ,

a battl e against the Gods seems to identi fy the rebelli ous Spirits
,

as part o f the v isible Heavens where the high ones on high ”

,
“

are punished or chained as a signal proo f o f G o d s powe r and

,
’

j ustice God it is said

.
,
“
Stirs the sea with His might b y Hi s understanding He sm ote
—

R ahab— Hi s breath clears the face o f Heaven— Hi s hand pierced

th e c r o ok ed Se rpent Go d withdraws not His anger ; beneath
.

”
Him b ow th e con federates o f R ahab
'

.
x

R ahab always means a sea monster : probably some such legend -

ary monst rous dragon as in almost all mythologies i s the adve r

,
‘

sary o f Heaven and demon o f ecl i pse in whose belly significantly , ,

c alled the belly of Hell Hercules l ike Jonah passed three days
, , , ,

ultima tely esc aping with th e loss of hi s hair or rays Chesil the .
,

rebellious giant O rion rep resented in Job as riv e ted to the sky
, ,
 K NI G HT OF T H E B RA Z E N SER P E N T . 51 1

w as compared to N inus or N i m r od the my th ical fo under o f ,

‘

N inev e h ( City o f Fi sh ) the mighty hunter who slew lions and ,

anthers be fore the L o d R ahab s confederates are pr bably ’

p r . o
”
the High o nes on H ig h the Ch e si lim o r constellations in Isaiah
“
, ,

the Heavenly Host or Heavenly Powers among whose number ,

were found folly and di so bedience .

“ “
I beheld says Pseudo Enoc h seven s tars like great blazing
,
-
,

mountains and like Spirits entreating me And the angel sai d

, , .
,

This place until the consumm ation o f Heaven and Eart h will be
, ,

the pri son o f the Stars and o f the Host of Heav en These are the .

Stars which overstepped G od s c om mand before thei r time ar ’

rived ; and came not at their pr oper season ; therefore was he o f

fend ed with them and bound them until th e time o f the con su m
, ,
” “
mation o f their crimes in the secret year And again : These .

Seven Stars are those which have transgressed the commandment

o f the Most High Go d and which are here bound until th e
,
”
numb er o f th e days o f their c rime s be c o mpleted .

The Jewish and early Chri stian writers looked on the worship
o f the sun and the elements with comparative indul g ence Justi n .

M artyr and Cl emens o f Alexandria admit that G o d had appointed

th e stars as l egitimate obj e cts o f heathen wor sh ip in order to ,

preserve throughout th e world some tolerable notions o f natu r al

religion It seem ed a middle point between Heathenism and
Ch ristianity ; and to it certain e m
.

b lem s and ordinances of that

faith seemed to relate The advent o f Chr i st was announced by
.

a Star from the East ; and H is nativity was c elebr ated on the
shortest day of t h e Julian Calendar the day when in the phy sical , ,

c ommemorations of Persia and E gy pt Mithras or O siris was ,

It was then that th e acclamations of the Host o f

'

n e w ly f o u n d .

Heaven the un failing att endants o f t h e Sun surrounded a s at

, , ,

t h e sp r i ng dawn of creation the cradle o f Hi s birth place an d

‘
'
- -
, ,

“
that in th e w o r ds o f Ignatius
, a star with light inexpressible , , ,

shone forth in the Heavens to destroy the power o f ma g ic and ,

th e bonds o f wi ckedness ; f o r God Himsel f h a d a ppeared in the ,

”
form of man for the renewal of eternal li fe
, .

But however infinite the variety o f obj ects which hel p ed to

develop the not ion o f Dei t y and eve ntually assumed its pl ace , ,

substituting th e worship of the creature for that o f the creator

o f parts o f the body for that o f t h e soul o f th e Universe still
, , ,

t h e n o tion itsel f w a s e ssen ti all y o ne o f u ni ty The idea o f o ne .

5 12 M ORA L S AN D D G O MA .

G od , of
a creative productive governing un i ty resided in the
, , ,

earliest e x ertion of thought : and this monotheism of th e primi

tive ages makes every succe e ding epo ch u nless it be the present
, , ,

appear only as a stage in the progress o f degeneracy and aberration .

Everywhere in the old faiths we find th e i de a of a supreme or pre

siding Deity Amun o r O siri s presides among the m any g ods of
.

Egypt ; Pan with the m usic of his pipe directs the chorus o f the
, ,

constellations as Zeus leads the solemn procession o f the celestial

,

“
troop s in the astronom i cal theology o f th e Pythag orean s Amidst .

”
an infinite diversity o f Opinions on all other sub j e cts says Max ,

“
imu s Tyr iu s t h e w hole world i s unanimous in the b elief o f o ne
,
”
only almighty K ing and Father o f al l .

There i s always a Sovereign P ower a Zeus o r Deus Mahadev a , ,

o r Adi deva to whom belongs the maintenance o f the order o f

,

th e Universe Among th e thousand gods of India th e doc trine o f

.
,

D ivine Unity 1 5 never lost sight of and the e thereal Jove wor , ,

shipp ed by the Persian i n an age long before X enophanes or

Anaxagoras appears as suprem ely comp rehensive and i ndep end
,

” “
ent of planetary or elemental sub divi sions as the Vast O ne o r ,

”
“
Gr eat Soul o f t h e Vedas .

But the simplicity o f belie f o f the pat riarchs did not exclude
the empl oym ent o f symb o lical r epresentations The mind never .

rests satisfied with a mere feeling That feel ing ever strives to .

assume preci sion and durability as an idea by some ou tw ar d de ,

lineation o f its thought Even the ideas that are above a nd b e

.

yond th e senses as all ideas o f God are require the aid o f the
, ,

senses for their e xp ression and communication Hence come th e .

representative forms and sym bol s which con stitute the external
investiture o f every r eligi o n ; a ttemp t s to express a religious senti
ment that i s essentially one and that vainly struggles for adequate
,

e x ternal u tteranc e st riving to tell to one man to pa i n t to him an

, , ,

idea ex isting in the mind o f another and essentially inc apable of ,

utterance or descript ion in a language all the wor ds o f which

,

have a sensuous meaning Thus the idea being perhaps the same
.
,

in all its expressions and utterances are infinitely various and

, ,

branch into an infinite diversity o f creeds and sects .

All religious e x press i on is symbolism since we can de scribe ,

o nly what we see ; and the true obj ect s o f religion are unseen .

Th e earliest inst ruments o f education were symbols ; and they

and all other r e ligiou s form s d i ff er e d and still di ff e r a c c o rdin g t o
 4 M ORA L S A N D D G MA O .

variety o f appearances without losing his faith in th is unity and

,

Supremacy The invisible God mani fested and on one o f H i s

.
,

many sides vi sible did not cease t o be G o d to him He recognize d

,
.

Him in the evening breeze o f Eden in the whirlwind o f Sinai i n , ,

the Stone o f Beth El z and identified Him with th e fire or thun

-

der or the imm ovable r o ck adored i n A ncient A rabia To him th e .

image o f the Deity wa s reflected in all that was pre eminent in -

excellence H e sa w Jehov ah like O siri s and Be ] in the Sun as

.
, ,

w ell as in the Stars whi c h were H i s children H i s eyes

“
,
w hi c h , ,

run through the whol e world and watch over the Sacred Soil o f ,

”
Pa lestine fr o m the year s co mmencement to its close He was
’

.
,

the sacred fire o f Mount Si nai o f the bu ning bush o f the Per ,
r
,

sians those Puritans o f Paganism

, .

N aturally it followed that Symb oli sm soo n became more com

plicated and all the powers of Heaven were reproduced on
, .

earth until a w eb of fiction and allegory was woven which th e

, ,

wit o f man with his limited means of explanation will never

, ,

unravel Hebrew Thei sm itsel f became invol v

. ed in symbolism
and image worship to which all religions ever tend We have
-
, .

already seen what was the symboli sm o f the Tabernacle the .

Temple and the Ark The Hebrew establi sh ment tolerated not
,
.

only th e use o f emblem atic V essel s ve stm e nts and cherubs o f , , ,

Sacred Pillars and Seraphim but symbolical representations o f ,

J ehovah Himsel f not even confined to poetical or illustrative

,

language .

“
Among the Adityas says Ch r i sh na in the B ag va t Ghita I
, , ,

am Vi shnu the radiant Sun among the Stars ; among the waters
, ,

I am ocean ; among the mountains the Himalaya ; and among ,

”
the mountain tops Meru -
The Psalms and Isaiah are full o f
,
.

similar attempts to co nvey to the mind ideas o f God by ascribing ,

to Him sensual proportions He rides on th e clouds and sits on .

,

th e wings o f the wind Heaven i s His pavilion and out o f Hi s

.
,

mouth i ssue li ghtnings Men cannot w orship a mere abstraction

. .

They require some outward form in which to clothe thei r c o nc ep

tions and invest thei r sympathies I f they do not shape and
, .

carve or paint visible images they have invi sible ones perhaps , ,

q uite as inade q uate and un faith ful within their own minds ,
.

Th e incongruous and monstrous in th e O riental images came

from the desire to embod y the Infinite and to convey by multi ,

p lied because individually inadequate symbol s a notion o f th e

. ,

Divine Attr ib ut t n th e u n derstanding

e : Perh ap s we should find .
 KN I G H T OF TH E B R A Z E N SER P E N T .

that we mentally do the same thing and make within ourselve s ,

images quite as incongruous i f j udged o f by our own limited con ,

c ep t i o n s i f we were to undertake to analyze and gain a clear ide a

,

o f the mass o f infinite attributes which w e assign to the Deity ;

’

and even o f H is infinite Justice and infinite Mercy and Love .

We may well say in the language of M aximus Tyri u s : I f in

,
“
,

the desi re to obtain some faint conception o f the Universal Fa ther ,

the N ameless L a wgiver men had recourse to words or names to , ,

silver or gold to a nimal s o r plants to mountain tops or flowing

’

-
, , .

rivers e very one insc ribing the most valu e d and most beauti ful
,

things with the name o f Deity , and with the fon dness of a lover
clinging with rapture to each trivial reminiscence o f the Beloved ,

why should we seek to r e duc e this universal practice o f symbol

i sm necessary indeed since the mind o ften needs the excitement
, , ,

o f t h e imagination to rouse it into activity to one monotonou s ,

standard o f formal propriety O nly let the image duly p erform

?
I
its task and bring the divine idea wi th vividness and truth fbefore
,
-

th e mental eye ; i f thi s be e ff ected whether by the art o f Phidias

‘
‘

, ,

the poetry o f Ho m er the Egyptian Hierog lyph or the Persian , ,

element we ne e d not cavil at external di ff erences or lament the

, ,

seeming fertility o f un familia r creeds s o long as th e gr ea t ess en ,

ti al i s a tta i n e d T H A T M EN A RE M AD E To R E M E M B E R To U N DE R
, ,

ST A N D A N D To L O V E
, .

Certainly when men regarded Light and Fire as something

,

spiritual and above all th e corruptions and exempt from all the
,

decay o f matter ; when they looked upon the Sun and Stars and
Pl anets as c o mp o se d o f this finer element and as themselves ‘

great and mysterious Intelligences infinitely superior to man , ,

living Existe nces gi fted with mighty p owers and wieldin g vast
,

influences those elements and bodies conveyed to them when

, ,

used as symbols o f Deity a far more adequate idea than they can ,

now do to us or than we can com prehend now that Fire and

,
‘

Light are familiar to us as air and water and the Heavenly ,

Luminaries are li feless worlds like our own Perhaps they gave .

them ideas as adequate as we obtain from the mere w or ds by

which we endeavor to symbolize a nd shado w forth the ine ffabl e
mysteries and infini te attributes o f God .

There a r e it i s t u e dangers inseparable from symbol ism w hi ch

, , ,

count e rvail its adv a ntages and afford an impress i ve lesson in re ,

gar d to the similar risks attendant on the u s e o f langua g e T h e .

5 16 M ORA LS O
A ND D G MA .

imagination i nvit ed to assist the reason usurp s its place o r leaves

, , ,

its ally helplessly entangled in its w eb N am es w hi h stand fo r

e .
:

things are confounded wi th them ; the means are mistaken for

t h e end : the instrument o f interpretation for the obj ec t ; and thus

symbol s come to usurp an ind ependent character as truth s and

'

p ersons Though
.
p erhaps a necess a ry path they were a danger ,
” “
o u s one by which to approach the Deity ; in which many says ,

Plutarch mi staki ng the sign for the thing signified fell into a
, ,

ridiculous superstition ; while others in avoiding one extreme , ,

”
plunge d into the no less h ideous gul f o f irreligion and impiety .

A ll great R e formers have warred against th i s e vi l deeply fe el . ,

ing the intellec tual mi schief arising out of a degraded idea of the
Supreme Being : and have cl aimed for their own G o d an existence
o r personality di stinct from the obj ects o f ancient superstition ;

dis o wning in H is nam e the symbol s and images that ha d profaned

Hi s Temple But they have not seen that the utmost which can
.

be e ff ected by human e ff ort is to substitute impressions relatively

,

correct for o thers wh o se fal sehood has been detec ted and to t e
, ,

place a gross symboli sm by a purer one Every man without .

,

being aware o f it w orships a conception o f his own mind ; for all

,

symboli sm as well as all l anguage shares th e subj ective character

, ,

o f the ideas it repre sents The epithets we apply to God only

.

recall either vi sible or int ellec tual symbol s to the eye or mind .

The modes or forms o f mani festation o f the reverential feeling

that c onstitutes the religious sentiment are incomplete and p r o ,

g r e s s i v e each term and sy m bol predi c ates a partial tru t h ; remain

ing always amenable to improvem ent or modification and i nits , ,

turn to be superseded b y o thers more acc urate and c omprehensive

,
.

Idolatry consi sts in confoundi ng the sy mbol with the thing sig
n i fie d the substitution of a material for a mental ob j ect o f w o r
,

ship a fter a higher spirituali sm has b e come possible ; an ill

,

j udg e d preference o f the in ferior to the super i or symbol an ,

ina dequate and sensual conception o f the Deity : and every r e

li gi o n and e ve ry c o n ce p t i o n of G od i s idolatrou s in so far as it is
‘

c
,

imperf ect and as it s u b stitutes a feeble and temporary idea in the

,

s hrine o f that Undi scov e rabl e Being who can b e known only in

part and who can th e r e fo r e jb e honored even by the most enlight

, ,

ened amon g His worshippers only in proportion to their limited

,

powers o f under standing and imagini ng to themselves His p e r f ec

5 18 M ORA L S A N D D GMA O .

India where a s -everywhere el se the origin o f the doctrine was a s

, , ,

remote and untraceable as th e origin o f man himsel f Its natural .

expression is found in the language o f Ch r i sh n a in the Bagva t ,

Ghita : I mysel f never was non existent nor thou nor these
“
-
, ,

princes o f the Earth nor shall we ever herea fter cease to be .

The soul i s not a thing o f which a man may say i t hath been o r
‘
, ,

is about to be or i s to be hereafter ; for it is a thing without birth ;

,

it is pre existent changeless,eternal and i s not to be destroyed

—
, ,

”
with this mortal frame .

According to the dogm a o f antiquity the thronging f orms o f li fe ,

are a series o f puri fying mi grations through which the divine ,

principle r e ascends to the unity o f its source Inebriated in the

-
.

bowl o f D i o nu so s and dazzled in the mirror o f exi stence the

, ,

soul s those fragments or sparks of the Universal Intelligence

, ,

forgot their native dignity and passed into the terrestrial frames ,

they coveted The most usual type of the spirit s descent was
.
’

suggested by the sinking o f the Sun and Stars from the upper to
the lower hemisphere When it arrived within the portal s of the.

proper empi re o f D i o nu so s the God o f t hi s World the scene o f , ,

delusion and change its individuality became clothed in a ma

,

te r i a l form ; and as individual bodies were compared to a garment ,

the world was the i nvestiture o f the Univ ersal Spirit A g ain the .
,

b o dy w a s compared to a vase or urn the soul s recipient ; the

’

world being the mighty bowl which received the descending Deity .

In another image ancient as the Grot toes o f the M agi and the
'

denunciations of Ezekiel the world was as a dimly illuminated ,

cavern where shadows seem realities and where the soul becomes
, ,

forget ful of its celestial origin in proportion to its proneness to -

material fascinations By anoth er the period o f the Soul s em

.
,
’

b odiment is as when exhalations are co ndensed and the aerial ,

element assumes th e grosser form o f water .

But i f vapor fall s l n water i t was held water i s again th e bir th , ,

of vapors which ascend and adorn the Heavens I f our mortal

,
.

existence be the death o f the spirit our death may be the renewal ,

o f its li fe ; as physical bodies are exalted from earth to water from ,

water to air from air to fire so the man may ri se into the Hero
, , ,

the Hero into the God In the course of N a ture the soul to r e .
,
‘

cover its lost estate must pass through a series o f trial s and mi
,

g r a t i o n s
. The scene o f those trial s i s the Grand Sanctuary o f
Initiations the world : their primary a gents are the elements ; and
,
-

D ionu so s as Sovereign o f N at u re o r the se n su ou s w o rld p erso ni

, .
 KN I G H T or TH E B RA Z E N SER P E N T . 5 19

fied, i s offici al Arbiter o f the Mysteries and guide o f th e soul

-
, ,

w hich he introduces into the body and dismisses from it He i s .

the Sun that liberator o f the elements and hi s spiritual mediation

, ,

was suggested by the same imager y which made the Zodiac the
s uppo sed path o f the spirits in their descent and thei r return and ,

Cancer and Capricorn the gates through which they passed .

He was not only Creator o f the World but guardian liberator , , ,

and Saviour of the Soul Ushered into the world a midst lightning .

and thunder he became the Li berator celebrated in the Mysteries

,

o f Thebes delivering earth from Winter s chain conducting the

’
’

, ,

nightly chorus o f the Stars and the celestial revolution o f the

year His symbo li sm w a s the inexhaustible imagery emplo yed to
.

fill up the stellar devices of the Zodiac : he was the Vernal Bull ,

the Lion the R am tli e Autumnal Goat the Serpent : in short the
, , , ,

varied Deity the resulting ma ni festation personified the all in the

, ,

many the varied year li fe pa ssing into innumerable forms ;

, ,

essentially inferior to none yet changing with the seasons and , ,

undergoing thei r periodical decay .

He mediates and intercedes for man and reconciles the Uni ,

versal Unseen M i nd w i th the individualized spirit o f which he i s

‘

emphatically the Perfecter a consummation which he e ffect s first ,

through the vicissitudes of the elemental ordeal the alternate fire ,

“
o f Summer a nd the showers of Winter the trial s or test o f , ,

”
an immortal N ature ; and secondarily and symbolically through
the Mysteries He holds not only the cup o f generation but also
.
,

that o f wisdom or initiati on whose influence i s contrary to t hat ,

of the former causing the soul to a b hor its material bonds and to
, ,

long for its return The first was the Cup o f Forgetfulness ;
.

while the second is the Urn o f Aquarius q ua ff ed by the returning ,

spirit as by the returning Sun at the Winter Sol stice and em

, ,

ble ma ti c o f the exchange of w o r dly impressions for the recovere d

recollections o f the glorious sights a 1 d en j oyments of its pre -

existence Water nourishes and purifies ; and the urn from which
.

it fl o w s w a s thought worthy to be a symbol o f Deity as o f the

_
,
,

O siri s Ca nob u s who with living water irrigated the soil o f Egypt ;
-

and al so an emb lem o f Hope that should cheer the dwellin g s o f

the dead .

The second birth of Di o nu so s like the rising o f O siris and Atys ,

from the de ad and the raising o f K h fi r ii m i s a type o f the spir

, ,

i tu a l regeneration of man Psyche ( the Soul ) like Ariadne had .

, ,
 20 M ORA L S A N D D G MA O . .

tw o lovers an e,
arthly and an immortal o n e The i m mortal sui to r .

is D ionu so s the Eros —Phanes o f the O rp h i c i gradually e x alted by

, ,

the progress of thought out of the symbol of Sensuality into th e ,

torch bearer o f the N uptial s of the Gods ; the Divine Influenc e

-

w hich physically called the world into being and w hich awaken , ,

ing the soul from its Stygian trance restores it from earth to ,

Heaven .

Thus the scientific theories o f the ancients expounded in the ,

Mysteries as to the origin o f the soul its descent its soj ourn here
, , ,

below and its return were not a mere barren contemplation of

, ,

th e nature o f the world and of the intelligent beings exi sting there
,
.

They were not an i dle s p ecu la ti o n as to the order o f the world ,

and about the soul but a study o f the means for arriving at the
,
.

great obj e ct proposed — the per fecting o f the soul ; and a s a

, ,

necessary consequence that o f morals and society This Earth to

,
.
,

them was not the Sou l s home but its place o f exile Heaven
,
‘ ’

,
.

was its home and there was its birth place To it it ought i nce s
,
-
.
,

san tly to turn its eyes Man was not a terrestrial plant Hi s roots
. .

were in Heaven The soul had lost its wings clogged by the
. ,
,

viscosi ty o f matter It would recover the m when it extricated

.

itsel f from matter and commenced its upward flight .

Matter being in thei r view as it was in that o f St Paul the

, , .
,

princip le of all the passions that trouble reason mislead the in .

,

te lli ge n c e and stain the purity o f th e soul the Mysteries taught

, ,

man how t o en feeble the actio n of matter on the soul and to ,

restore t o the latter its natural dominion And lest the stains
'

so contracted should continue after death lustrations were us ed , ,

fastings expiations macerations continence and above all initia

, , , , ,

tions M any o f these practices were at first merely symbolical

.
,

material sign s indicating the moral purity required o f the I niti -

ates ; but they afterward came to be regarded as actual produc

tive causes o f that purity .

The e ffect o f i nitiation was meant to be the same as that o f

philosophy to puri fy the soul o f its passions to we aken the
, ,

empire of the body over the divine portion o f man and to give ,

him here below a happiness anticipatory o f the felicity to be one

day en j o y ed by hi and o f the future visi on by him o f the Divin e
n
,

Beings A nd therefore Proclus and the other Platonists taught

that the Mysteries a n d initiations wi th drew soul s fromt h i s mo r
.

“ ’

rm a nd material li fe to r e unite them t o the gods ; a nd di s sip ated

— ‘

,
522 M OR A L S A ND D OG M A .

blaze upon h i s eyes with greater glory than the Su n e x claims ,

'

O h Mysteries most truly holy ! O h pure n h t ! When th e

torch o f the Da do u k o s gleams Heaven and the Deity are display ,

”
ed to my ey es ! I am initiated and beco me holy ! Thi s was the ,

true q e c t o f initiation ; to be sanctified and To SEE that i s to , , ,

have ; j ust and faithful conceptions o f the Deity the knowledge o f ,

Whom was T H E L I G H T o f the Mysteries It was promised th e .

Initiat e at Samo th r ac e that he should become pure and j ust

, .

Cle mens says that by baptism so uls are i llu mi na te d and led to , ,

th e pu r e li g h t with which mingles no darkness nor anythin g ma ,

t e r i al. The Ini tiate become an Epopt was called A S EER H A I L

, , .
“
,

N EW B ORN L I G H T ! the Initiates c ried in the Mysteries of Bac

"
-

chus .
‘

Such was held to be the e ff ect o f complete initiation It lighted .

up the soul with rays from the Divinity and became for it as it , ,

were the eye with w hich according to the Pythagoreans it con

, , ,

templates the field o f Truth ; in its mystical abstractions wherein ,

it rises superior to the body whose action on it it annul s for the, ,

time to re enter into itsel f so as entirely to o c cp y itsel f with th e

,
~
,

view of the Divinity and the means o f coming to resemble Him

,

Thus en feebling the dom inion of the senses and the passio ns
.

over th e so u l and as it were freeing the latter from a sordid

‘

, ,

slavery and by the steady practice of all the virtues active and
, ,

conte mplative our ancient bre thren strove to fit themselves to

,

return to the bosom o f the Deity Let not our ob j ects as Masons .

fall below theirs We use the symbols which they used ; and
.

teach the same gr e a t c ar di nal doctrines that they taught of the ,

existence o f an intellectual God and the immortality o f the soul ,

.

o f man I f the detail s of their do Gt r i n e s as to the soul seem to us

.

to ver ge on absurdity let us compare them with the common

,

notions of our own day and be silent I f it seems to us that

they regarded the sym
.
,

bol in some cases as the thing symbolized ,

and worshipped the s i gn as i f it were itsel f Deity let us r e fl e ct ,

.

h ow insu fficient are our own ideas of Deity and how we worship ,

those ideas and image s formed and fashioned in our own minds ,

and not the Deity Himsel f : and i f w e are inclined to smile at the
importa nce they attached to lustrations and fasts let u s pause and ,

i nq u 1 r e whether the same weakness o f human nature does not

exist to day causin g rites and ceremonies to be regarded as
-
,

ac ti vely e fficient for the salvation of souls .

 KN I G H T OF TH E B RA Z E N SER P E N T . 52 3

And let u s ever rememb er the words o f an old writer with ,

“
which we conclude this lecture : It i s a pleasure to stand o n the
shore and to see ships tossed upon the sea : a pleasure to s cand in
,

the window o f a castle and see a battle and the adventures there
,

o f : but no pleasure i s comparable to the standing on the vantage

ground o f TR UT H ( a hill not to be commanded and where the ,

air i s always clear and and to see the errors and wander
ings and mists and tempests in the vale below ; s o alw ays tha t
, ,

th i s pr os pe c t be w i th pi ty a n d n o t w i th sw elli ng or pr i de
,
Cer
.

t a i nly it i s Heaven upon Earth to have a man s mind move in

’

charity rest in Providence A N D TU RN U P ON TH E P O LEs o r

, ,

TR UT H .
 PRINC E OF M E R C Y: O R S C O T T I S H
TRINITARIAN .

W H ILE you were vei led in da rkness you hea rd repeated by the ,

Voice o f the Great Past its most a nc i e nt do c t r i ne s N one has the .

right to O bj ect i f the Christian M ason sees foreshadowed in

,

Ch r i sh na and So si o sch in M ithras and O siri s the Divine WORD

, ,

that as he believes became Man and died upon the cross to re

, , ,

deem a fallen race N or can h e obj ect i f others see reproduced in

.
,

the WORD of the beloved Disciple that was in the beginning with ,

God and that was God and by Whom everything was made only
, , ,

the LO G O S o f Plato and the WORD o r Uttered T H O U G H T or first

,

Emanation o f L I G H T or the Perfect REA SON o f the Great Silent

,
'
, ,

Supreme Uncreated Deity b elieved in and adored by all

, ,
.

We do not undervalue the importance o f any Truth We utter .

.

n o word that can be deemed irreverent by any one o f any faith .

We do not tell the Moslem that it i s only important for him to

believe that there i s but one God and wholly unessential whether ,

Mahomet was His prophet We do not tell the Hebrew that the
.

Messiah wh o m he expects was born in Bethlehem nearly two thou

sand years ago ; and that he i s a heretic because he will not so ’

believe And as littl e do we tell the sincere Chri stian that Jesus
'

o f N azareth was but a m an like us or His hi story but the unreal ,

revival O f an Older legend T 0 do either i s beyond our j u r i sdi c

.

tion Masonry o f no one age b elong s to all time ; o f no one r e

.
, ,

lig i o n it finds its great truths in all

, .

To every Mason there is a G OD ; O N E Supreme Infinite in

, , ,

Goodness Wisdom Fore sight Justice and Benevolence ; Creator

, , , , ,

Disposer and Preserver o f all things How or by what i nt e rm e

, .
,

di a te s He creates and acts and in what way He un folds and mani

,

fests Himsel f Masonry leaves to creeds and R eligions to i n u i r e

,
n
.

To every Mason the soul of man is immortal Whether it

. .

524
526 M ORA L S A N D D G M A. O

M asonry i s a worship ; but o ne in which all civilized men can

'

u nite ; for it does not undertake to explain or dogmatically to

settle those great mysteries that are above the feeble comp r eh e n ,

sion of our human intellect It trusts in God and H O P E S ; it .

,

B E L IEV E S like a child, and i s humble It draw s no sword to

,
.

compel others to adopt its belief or to be happy with its hopes , .

And it WA I T S with patience to understand the mysteries o f N a

ture and N ature s God hereafter ’
.

The greatest mysteries in the Universe are those which are eve r
going on around us ; so trite and c ommon to us that we never
note them nor reflect upon them Wise men tell us o f the law s .

that regulate the motions o f the spheres which flashing in huge , ,

'

circles and spinning on their axes are al so ever da rti ng wj th i n ,

conceivable rapidity through the i nfin i t i e s o f Space ; while we

atoms sit here and dream that all was made for u s They tell us
, .

learnedly o f centripetal and centri fugal f or ces gravity and attra e ,

tion and all the other sounding terms invented to hide a w an t o f

,

mean i ng There are other forces in the Universe than those that
.

are mechanical .

Here are two minute seeds not much unlike in appearance and , ,

two O f larger size Hand them to the learned Pundit Chemistry

.
, ,

who tell s us how combustion goes on in the lungs and plants are ,

fed wit h phosphorus and carbon and the alkalies and silex Let , .

her decompose them analyze them torture them in all the ways
, ,

she knows The net result of each is a little sugar a little fibrin
.
, ,

a little water carbon po tassium sodium and the like o ne cares

—
, , ,
—

not to k now what .

We hide them in the ground : and the sl ight rains moisten

th em and the Sun shines upon th em and little slender shoots
, ,

spring up and grow and what a miracle i s the mere growth

—

the force the p o w er the capa ci ty by which the little feeble shoot
, , ,

that a small w orm can nip o ff with a single snap o f its mandibles ,

extracts from the earth and air and water the different elements ,

so learnedly catalogued with which it incr eases in stature and

, ,

ri ses imperceptibly toward the sky .

O n e grows to be a slender fragile feeble st alk so ft o f texture , , , ,

like an ordinary weed ; another a strong bush of woody fibre

'
, ,

a r m e d w i t h thorns and sturdy enough to bid defiance to the

,

winds : t h e third a tender tree sub j ect to be bli ghted by the frost , ,

n d lo o k e d d own u o n b a ll t h e fore s t ; while another s p re a d s i t s

a
p y
 P RI N CE OF M E R CY , OR SC O TT I S H T R I N I TA R I AN . 52 7

rugged arm s abroad and cares for neither frost nor i c e no r the
, ,

snows that for months lie around its roots .

But 10 ! out o f the brown foul earth and colorless invisible air , ,

and limpid rain water the chemi stry of the seeds has extracted
-
,

c ol or s —
four di ff erent shades o f green that paint the leaves which ,

put forth in the spring upon o u r plants o u r shrub s and our trees , , .

Later stil l come the fl o w e rs the vivid colors o f the rose th e

—
,

beauti ful brilliance o f the carnation the modest blush o f the ,

apple and the splendid white o f the orange Whence come the
, .

c olo r s O f the leaves and flowers ? By what process O f chemistry

are th ey extracted from the carbon the phosphorus and the lime ,
?
,

I s it any greater miracle to make something out O nothingf ?

Pluck the flowers Inhale the delicious pe rfu mes ; each perfect
.
,

and all delicious Whence have th ey come ? By what combina

.

tion O f acids and alkalies could the Chemi st s laboratory produce ’

th e m ?
And now two comes the fruit the ruddy apple and the
on —

golden orange Pluck them— open them ! The texture and

.

fabric how totally di fi e re nt ! The tas te how entirely di ssimilar

the perfu me o f each di stinct from its flower and from the other .

Whence the taste and this new per fume ? The same earth and air
and water have been made to furni sh a di ff erent taste to each
fruit a di fferent perfume not only to each fru it but to each fru it
, ,

and its own flower .

Is it any more a problem whence come thought and will and

‘

perception and all the phenomena o f the mind than this whence , ,

come the colors the perfumes the taste of the fruit and flower ?
, , ,

And 10 ! in each fruit new seeds each gi fted with the same ,

wondrou s power o f reproduction each with the same wondrous —

r ces wrapped up in it to be again in turn evolved Forces that

f o .

had lived three thousand years in the grain o f wheat found in

the wrappings o f an Egyptian m u mmy ; forces o f which learning
and science an d w i sdo m know no more than they do o f the nature
.

and laws of action O f God What can w e know of the natu re and
.
,

how can w e understand the powers and mode o f operation o f the

human soul when the glossy leaves the pearl wh ite flower and
, ,
-
,

the golden fruit o f th e orange are mirac les wholly beyond ou r

comprehension
We but hide our ignorance in a cloud of words — and the word s
too Often are mere combinations of sounds without any meaning .
 MORA LS A ND DOG MA .

What i s the centr i fu gal ?

force A tendency to go in a particular
direction ! What external f or ce th en produces that tendency ?
“
, ,

What force draws the needle round to the north What force
?

moves the muscle that raises the arm when the will determines i t ,

shall rise ? Whence comes the w itsel f I s it spontaneous a

i ll ? — u

first cause or an e ffect ? These too are miracles ; inexplicable as

,

the creation or the existence and sel f exi stence o f God

,
-
.

Who will explain to u s the passion the peevishness the anger , , ,

the memory and affections o f the small canary wren the con
,
? -

sc i o u sn e ss O f identity and the dreams o f the dog the reasoning

?

powers o f the elephant the wondrous in stincts passions govern

?
, ,

ment and civil policy and modes Of communication o f ideas o f

, ,

the ant and bee ?

Who has yet made us to understand with all hi s learned words , ,

how heat comes to us f rOm the Sun and light from the remote ,

Stars se t t ing out upon its j ourney earth ward from so me at the
,
-
,

time the Chaldeans commenced to build the Tower o f Babel O r ?

h o w the image o f an external Obj ect comes to and fi x es itsel f upo n

the retina o f the eye ; and when there how that mere empty , ,

unsubstantial image becomes transmuted into the wondrous thing

that we call S I G H T O r how the waves o f the atmosphere striking
?

upon the tympanum O the ear tho e thin invi sible wave s pro
f s — —
,

duc e the equally wondrous phenomenon o f H E A R I N G and become ,

the roar o f the tor nado the crash of the thunder the mi g hty voice
, ,

o f the ocean the chirping O f the cricket the delicate sweet notes
, ,

and exquisite trill s and variations o f the wren and mocking bird -
,

o r the magic melody o f the i strument o f Paganini

n ?

O ur senses are mysteries to us and we are mysteries to o u r ,

selves Philosophy h as taught us nothing as to the na tu r e of ou r

.

sensations our perceptions our cognizances the o rigin o f o u r

, , ,

thoughts and ideas but w or ds By no e ff ort or degree o f r e fl e c

‘

.
,

tion never so long continued can man become conscious o f a

, ,

personal identity in himsel f separate and distinc t from hi s body

,

and hi s brain We torture ourselves in the e ffort to g ain an idea

.

of ourselves and weary with the exertion Who h a s yet made u s

,
.

understand how from the contact with a forei gn bo dy the image

, ,

in the eye the wave o f air impinging on the ear particular parti
, ,

cles entering the nostrils and co ming in contact with the palate
, ,

come sensations in the nerves and from that perception in the , ,

mind o f the animal or the man ?

,
530 M ORA L S A ND D OG M A .

reached us from some that we s e e m to see has been upon its j our
, ,

ney for fifty centuries : our world spinning upon its axis and ,

rushing ever in its circuit round the sun ; and it the sun and all , ,

our system revolving round some great central point ; and that ,

and suns stars and worlds evermore flashing onward with i nc re d

, ,

ible rapidity through illimitable space : and then in every drop o f , ,

water that we drink i n eve ry morsel of much of our food in the

'

, ,

ai r in the earth in the sea incredible multitudes O i living crea

'

, , ,

tures invisible to the n ak e d e ye o f a minuteness beyond belief

, , ,

yet organized living feeding per h aps with consciousness o f iden

, , ,

tity and me mory and instinct

, .

Such are some o f the mysteries o f the great Universe o f God .

And yet we whose li fe and that o f the world on which we live

,

form b u t a point in the centre of infinite Time : we who nourish ,

animalcul ae within and on whom vegetables grow without would , ,

fain learn how God created thi s Universe would unde r stand His ,

P owers His Attributes His Emanations His Mode o f Existence

, , ,

and o f Action ; would fain know the plan according to which all
events proc eed that plan pro found as God H i m self ; w o u ld know
,

the law s by which He control s His U n iverse ; would fain s ee and

talk t o Him face t o face a s man talks to man : a nd w e try not to
’

beli eve because we do not u n de rs tan d

, .

He commands u s to love one another to love our neighbor a s ,

oursel f ; and we dispute and wrangle and hate and slay each ,

other because we cannot be o f one opinion as to the Essence o f

,

His N ature as to Hi s Attributes ; whether He became man born

,

o f a woman and was crucified ; whether the Holy Ghost is o f the

,

s a me substance with the Father or only o f a s i mi la r substance ,

whether a feeble old man i s G od s Vicegerent whether some are ’

elected from all eternity to b e saved and others to be condemned ,

and punished ; whether punishment o f the wicked after death i s

to be eternal ; whether this doctrine or the other be heresy o r
truth drenching the worl d with blood depopulating realms and
—
, ,

turnin g fertil e lands into deserts ; until for religious war perse , ,

c u t i o n and bloodshed
, the Earth for many a century has rolled ,
’
round the Sun a charnel house steaming and reeking with ,
-
,

human gore the b lood o f brother slain by brother for opinion s

,
’

sake that has soaked into and polluted all her veins and made h er
, ,

a horror to her si sters o f the Universe .

An d i f men were all Masons and obeyed with all thei r hea rt ,
 P RI N CE OF M ER CY ,
OR S C O TT I SH T R I N I TA R I A N .

her mild and gentle teachings that world would be a paradi se ; ,

while intolerance and persecution make of it a hell For t h i s is .

the Masonic Creed : B E L IE V E in God s Infinite Benevolence Wis ,

’
,

dom and Justice : HO P E for the final triumph of Good over Evil
, ,
,

and for Perfect Harmony as the final result o f all the concords
and discords o f the Universe : and be C H A R I T A BL E as God is to ,

ward the un faith the errors the follies and the faults o f men
, , ,

f or all make o ne great brotherhood .

I N ST R U CT I ON .

W . . B rother J unior Warden are , you a P ri nc e of

M ercy ?
J un . I have seen the Delta and the Holy N A M E S upon i t
.
‘

and am an A M ET H like yoursel f in the TR I P L E COV E N A N T o f , ,

which we bear the mark .

What is the first Word upon the Delta ?

The Ine ff able N ame O f Deity the true mystery o f whi ch ,

i s known to the A m e th alone .

What do the three sides o f the Delta d enote to us ?

To us and to all Masons the three Great Attributes o r
, ,

Developments o f the Essence o f the Deity ; W I SDO M o r the Re ,

fl ec t ive and Designing Power in which when there was naught , ,

but God the Plan and Idea o f the Universe was shaped and
,
.

f ormed : FOR C E or the Executing and Creating Power which i n

, ,

sta n ta ne ou sly acting realized the Type and Id e a framed by Wis

,

dom and the Universe and all Stars and Worlds and Light and , ,

Li fe and Men a ri d Angel s and all living creatures W E R E ; and

,

H A R M ON Y Or the Preserving Power O rder and Beauty main

, , , ,

taining the Universe in its State and constituting the law o f ,

Harmony Motion Proportion and Progression W I SDO M

, , ,
—
,

which th ou gh t the plan ; S T R E N GT H which cr e a te d : H A R M ON Y , ,

which p l s and pr es er ves : the Masonic Trinity three P o wers

u h o d —
,

and one Esse nce : the three columns which support the Universe ,

Physical Intellectual and Spiritual o f which every Masonic

, , ,

Lodge is a type and symb ol while to the Chri stian Mason they —
,

represent the Three t h at bear record in Heaven the FA TH ER th e , , ,

WORD and the HO LY S P I R I T which three are O N E

, ,
.

What do the three Greek letters upon the Delta I f , .

[ I ota Eta and Si gma ] represen t ?

, ,

Thre e o f the N ames O f the Supreme Deity am c ng th e

532 M O RA L S A N D DOG M A .

i s te n c e AL S] th e fN u e G o d, or
a t r -
S ou l o th e Uni vers e .

S H ADA I [ fl w] S u pr e me P ow e r A lso three of the S ix Chie f A t .

tri butes o f G o d amo ng the Ka bbali sts W I SDO M [ I EH ] the I n

,
—
,

telle ct , ( Noiig ) o f the Egypt i ans the Wor d ( AOYOQ) o f the P13 , .

to n i st s and the Wis dom ( 2 0 m

,
i n ) of the Gnostics MA G N I FI
C E N C E [ A L] the Sy mbol o f which was the Lio n S Head :
, a nd
’
a

V I CTOR Y and G LORY [ Tsaba o th ] whi ch are the two column s

.

J A C H I N and BOA Z that stan d i n the Portico o f the Temple of

,

Masonry TO the Christian Mason they are the first three letters
.

o f the name o f the Son o f God Who died upon the cross to t e ,

deem mankind .

What i s the first of the T H R EE COV E N A N T S o f which we ,

bear the mark ?

Th at which G o d made with N oah ; when He said I
'

will not again curse the earth any more for man s sake ne ithe r ’

will I s m ite any more everything living a s I have done While .

th e Earth remaineth see d ti me and harvest and cold and heat

,
v
, ,

and Winter and Summer and day and night shall not cease I ,
.

will establish M y covenant with you and with your seed a fter you , ,

and with every living creature All mankind s h all no more be .

cut o ff by the wat ers O f a fl ood nor shall there any mor e be a ,

fl oo d to destroy the earth This i s the tok en o f My cove na nt : I

.

do set My bow in the cloud and it shall be for a token o f a cove ,

nant between M e and the earth : an everlasting co venan t be tween

”
Me and every living creature on the earth .

What i s the se cond o f the Three C ovenant s ?

That which Go d made with Ab rah am }when He said I ,

am the Absolute U ncreated G od I will make My c ovenant be . »

tween M e a nd thee and thou shalt be the Father o f Many N ations

, ,

and K ings shall c o me from thy loi ns I will e stabli sh My cove .

nant between Me and thee and thy de sc end ants a fte r thee to th e
, ,

remotest gene rations for an ev erlas ti ng cov enant ; and I will be

,

thy God and their God and w ill gi ve th ee the land o f Can aan for
,

”
an everlasting possession .

What is the third C ove nant ?

That which God mad e with all men by His p rophet s
“
w hen He said : I wil l gather all natio ns and to ngues and th e y ,

shall come a n d see My G lory I will create new Heavens and a

.

new earth ; and the form er shall not be remembered nor come ,

i nto mind The Sun shall no more shine by day nor the M oon
.
,

b y night ; but th e Lord sh all be a n e v erla t ing light and splendo r s .

 4 M ORA L S AN D D GM A O .

it or igi na te d; but it i s coeval with the Divine Intelligence i t

'

w as
sel f . The consequence o f vir t ue is not to be made the e nd ther eof
and laudable per f orm ances must have deeper roots motive s a nd ,

i n stiga ti o s to give them t h e stamp o f virtues

r-
, .

Q u W hat is the f ourth g r ea t Truth in Masonry ?

The moral trut h s a e as absolute as the metaphysical r

truths Even the Deity cannot make it that there should be e ff ec ts

.

without a cause or phenomena w ithout substance As little could

,
.

He make it to be sinful a nd evil to respect our pledged word to ,

love truth to moderate our passions The principles o f Morality

, .

are axioms like the principles o f Geometry The m oral laws are
, .

th e necessary relations that flow from the nature of thing s and ,

they are not created by but have existed eternally in God Their ,
.

c ontinued existence does not depend upon the exercise of His

W I LL Truth and Justice are O f H is E SSE N C E N ot because we

. .

are feeble and G od omnipotent is it our duty to obey His law ,

.

We may hé f orced bu t are not under Obligation to Obey the

'
‘

stronger God i s the principle o f Morality but not by Hi s mere

.
,

will which abstracted from all other o f His att r ibutes would be
, , ,

ne i ther j ust nor unj ust Good i s the expression of Hi s will in so. ,

far as that will i s itsel f the ex p ression of eternal absolute u n

'

, ,

created j ustice which is i n God which H is will did not create but
, ,

whi c h i t e x e cu te s and pr omulgates as ou r will proclaims and pro

'

mu lga t e s and executes the idea O f the good which i s in us He has .

given us the law of Truth and Justice ; but He has not arbitrarily
instituted that law Justice i s inherent in H is will because it is
. .

contained in Hi s intelligence and wisdom in His very nature and ,

m ost intimate essence .

W at i s the fi fth great Tr u th in Masonry

h ?

There i s an essential distinction between Good and Evil ,

wh at is j ust and what i s un j ust and to this distinction i s attached ,

for every intelligent and free creature the absolute Obligation of ,

con forming to what is good and j ust Man is an intelligent and .

free being free because he i s conscious that i t is his duty and

,
-
, ,

because it i s ma de hi s d u ty to Obey the dictates of truth and ,

j usti ce and therefore he must necessarily have the power of

,

doing so which involves the power of n o t doin g so capable of

,
-

c o mprehe n ding the di stinction between good and evil j ustice ,

a n d i n j ustice a n d the obli g a t i on which accompanies it

.
and of ,

naturally adhering to that ob li g a tion in dependently o f any con ,

 P RI N CE OF M ER CY,
OR S C O TT I S H T R I N I TA RI A N . 535

tr act positive law ; capable also o f resisting the temptation s

or

w hich urge him toward evil and inj ustice and o f complying with ,

the sacred law o f eternal j ustice .

That man i s not governed by a resistless Fate o r inexorabl e

‘

Destiny ; but i s free to choose between the evil and the good
that Justice and R ight the Good and B eauti ful a re of the essence
, ,

o f the Divinity like His I n fin i tu de and therefore they are laws t o

,

man : that we are conscious o f our freedom to act as we are co n ,

scious o f ou r identity and the continuance and connectedness o f

,
,

o u r exi stence ; and have the same evidence o f o ne as o f the other

and i f we can put on e in doubt we have no certainty o f e i th er and

, ,

everything i s unreal : that we can deny o u r free will and fr ee

agency only upon the ground that they are in the nature o f thin gs
,

i mpossible ; which would b e to de ny the O mnipotence o f G o d .

What i s the sixth great Truth o f M asonry ?

The necessity o f practising the moral truths i s o bli ga ti on , .

The moral truths necessary in the eye o f reason are obligatory

, ,

o n the w ill The moral Obligation l ike the moral truth that i s i t s
.
,
'

foundation i s a bs olu te As the n ece ssa ry t ru th s are not more o r

, .

less necessary so t h e obligation i s not more o r less obligatory

, .

There are degrees o f importance among di ff erent obligations ; but

none in the Obligation itsel f We are not n ear ly obliged almoirt
.
,

obliged We are w h olly so or not at all I f there be any place

.
,
.

o f refuge to which we can escape from the Obligation it ceases to ,

exi st I f the O bligation i s absolute it is immutable and universal

.
,
.

For i f that O f to—day may not be that O f to morrow i f what i s -

,

Obligatory on m e may not be obligatory on you the o bligation ,

would di ff er from itsel f and be variable and contingent Thi s

,
.

fact i s the principle o f all morality That every act contrar y to . .

right and j ustice deserves to be repressed by force and punished

, ,

when co m rr i tte d equally in the ab sence of any i aw or contract :

,

that man naturally recognizes the distinction between the meri t

and demerit o f actions as he does that between j ustice and i nj u s
,

tice honesty and dishonesty ; and f eels without being taught

, , ,

and in the absence of law or contract ; that it i s w rong for vice to

be rewarded or go unpuni shed and fOr vi rtue to be punished o r ,

le ft unrewarded : and that the Deity being infinitely j ust and

,

good it must follow as a necessary and inflexible law th a t punish

,

m ent shall be the result O f Sin its inevitable and natural eff e ct ,

a n d corollary and n o t a mere arbitrary vengeance

, .
 36 MORA LS A ND D G MA.O ‘

Q u Wha t I S the seventh great Truth I n Masonry ?

A ns The i mmutable law o f Go d requires that besides te
. .
,
‘

specting the absolute rights of others and being merely j ust w e , ,

shoul d do g o od b e c h a r i table and Obey the dictates o f the g ener

'

, ,

ou s and noble sentiments o f th e soul Charity is a law ,becau se o u r .

c onscience is not sati sfied nor at ease i f we have not relieved the

su ff eri ng the di stressed and the destitute

, It i s to g ive that which
,
.

h e to whom you give has n o right to ta k e o r de ma n d To be .

Ch aritable i s obligato ry on us We are the A lmoners o f God s ’

.

bounties But the obli g ation is not so precise and inflexible as

.

th e obligation to be j u s t Charity knows neither rule nor limit

. .

It goe s beyond all obligation Its beauty consists in its liberty . .

“
He that loveth not knoweth not Go d ; FOR G OD I S L OVE I f w e
, .

lov e o ne another God dwelleth in us and Hi s love i s perf ected in

, ,

us . G o d i s love and he that dwelleth i n love dwelleth in God and , ,

”
G o d i n hi m
. To be kindly a ff ectioned one to another w ith broth
.
’

e rly love ; to re li eve t h e necessities o f the needy and be generous , ,

l iberal and hospita ble ; to return to no man evil for evil to rej oice
,

at the good fortune o f others and sympathize with them in their ,

sorrow s and reverses to live peaceably with all men and repay i n ,

j uries with benefits and kindness ; these are the sublime dictates o f
tli e Moral Law taught from the in fancy o f the world by Masonry
, ,
.

What i s the eighth great T ruth in Masonry ?

-

A ns That the laws which control and regulate the Universe o f

God a re those o f motion and harmony We see only the isolated
, .

i nc idents o f things and with our feeble and limited capacity and
,

V i sion cannot di scern their connection nor the mi g hty chords ,

th at make the apparent discord perfect harmony Evil i s merely .

apparent and all i s in re ality good and per fect For pain and
, .

s orrow persecution and hardships affliction and destitution sick

, , ,

n ess and death are but t h e means by which alone the noblest ,

vi rtues could be developed Without them and without sin and .

,

e r ror and wrong and outrage as there can be no e ff ect wi thout

, ,

an adequate cause there could be neither patience under su ff ering

,

an d dist re ss ; nor pru dence in di ffi culty ; nor temperance to avoi d

e xces s ; nor Courage to meet danger ; nor truth when to speak ,

the truth i s hazardous ; no r l ove when it i s met with ingratitu de ,

nor charity for the needy a n d destitute ; nor forbearance and for
givene ss of in j uries ; nor toleration o f err o neou s opinion s ; no r
c h a ritable j ud gm e n t a nd c onstruction o f m e n s mo tiv es and
’
.
538 M ORA L S AND D GMA O .

here below will again return to perfect bliss in the bosom o f G o d

, ,

t o O ff end against Whose laws w ill then be no longer possible .

What then i s the one great lesson taught to us as M a

, , ,

sons in t hi s Degree ?
,

That to that state and realm o f Light and Truth and

Perfection which i s absolutely c e r ta i n all the good men o n earth
, ,
'

are tending ; and i f there i s a law from whose operation none are
exempt which inevitably conveys thei r bodies to darkness and to
,

dust there i s another no t le ss certain no r less powerful which

,
o
.
,

c onducts thei r spirits to that state O f Happiness and Splendor and

Perfection the bosom O f their Father and their God The w heel s
, .

o f N ature are not made to roll backward Everything presses on .

to Eternity From the bi rth o f Time an impetuous current has

.

set in which bears al l the sons of men toward that interminable

,

ocean Meanwhile Heave n i s attracting to itsel f whatever is

.
,

congenial to its nature i s enriching itsel f by the spoil s of the

,

Earth and collecting within its capacious b osom what ever i s pure
, ,

permanent and divine leaving nothing for th e last fire to consume

, ,

but the gross matter tha t creates concupiscence while everything

fit for that good fortune shall be gathered and selected from the
ruins O f the world to adorn that Eternal City
, .

Let every Mason then Obey the voice that calls him thither
'

Let u s seek the things that are ab ove and be not content with a ,

w orld that must shortly perish and which we must speedily quit , ,

while we neglect to prepare for that in which we are invited to

dwell forever While everything within u s and around u s reminds
.

u s o f the approach o f death and concurs to teach u sthat thi s i s

,

not our rest let us hasten O u r preparations fo r another world and

, ,

earnestly implore that help and strength from our Father which ,

alone can put an end to that fatal war which our desires have too
'

long waged with our destiny When these move in the same .

direction and that which God s w ill renders unavoidable shall

,
’

become our choice all things will be ours ; li fe will be divested o f

,

its vanity and death disarmed o f its t errors

,
.

What are the symbols o f the purification necessary to

make u s perfect Masons ?
Lavati on with pure water or baptism because to cleanse ,

the body i s emblematical o f puri fying t h e soul ; and because it

conduces to the bodily health and virtue i s the health of the so u l, ,

as sin a n d vice are its malady and sickness unction or anoint —

,
 P RI N CE OF M E R CY ,
OR S C O TT I S H T R I N I TA R I A N . S39

ing wi t h o i l ; because thereby we are set apart and dedicated to

the se vice and priesthood o f the Beauti ful the True and the
r
, ,

Good — and robes o f white emblem s o f candor purity and truth , , , .

What i s to us e chie f symbol o f man s ultimate r e de mp

’

Q u t h .

t i on and regeneration ?

fraternal supper o f bread which nouri shes and o f , ,

w ine which refreshes and exhilarates symbolical o f the tim e ,

which i s to come when al l mankind shall be o ne great h ar mo

,

n i O Ii s brotherhood ; and teaching u s these grea t lessons : that a s

m git t e r changes ever but no single atom i s annihilated it i s not

, ,

rational to suppose that the far nobler soul does not continue to
e xist beyond the grave : that many thousands who have died
b efore us migh t claim to be j oint owners with ourselves o f the
particles that compose our mortal bodies ; for matter ever forms
new combinations ; and the bodies o f the ancient dead the patri ,

archs before and since the flood the kings and common people o f ,

all ages resolved into their constituent elements are carried upon
, ,

the wind over al l continents and co ntinually enter into and form ,

part o f the habitations o f new soul s creating new bonds o f sym

,
,

pathy and brotherhood between each man that l ives and all his
race And thus in the bread w e eat and in the wine we drink
.
, ,

to night may enter into and form part o f us the identical particles
-

o f matter that once formed parts o f the material bodies called

Moses Con fucius Plato Socrates o r Jesus o f N azareth In the

, , , ,
.

truest sense we eat and dri nk the b odies O f the dead ; and cannot
,

say that there i s a si ngle atom o f our blood or body the owner ,

ship o f which some other soul might not dispute with us It .

teaches u s also the i n finite beneficence o f God who sends us s eed

ti me and harvest each in i t s season and makes Hi s showers to
‘

, ,

fall and Hi s sun t o shine alike upon the evil and the good :
bestowing upon us unsol icited H i s innumerable blessing s and ask ,

ing no return For there are no angel s stationed upon the watch
.

towers o f creation to call the world to prayer and sacri fice ; but He
bestows His benefits in silence like a kind friend who comes at ,

night and leaving hi s gi fts at the door to be found by us in the

,
-
,

morn i ng goes quietly away and asks no thanks nor ceases hi s kind
, ,

Offices for our ingratitude A nd thus the bread and wine teach .

us that our Mortal Body i s no more WE than the house in which

we live or the garments that we wear ; but the Soul is I the O N E
, , ,

i den t ical unchan geable immortal emanation from th e Diet y to

, . .
S40 M ORA L S A N D D G MA O .

r eturn to G od and be forever happy in Hi s go od t i me ; as ou r ,

mortal bodies di ssolving return to the elements from which they

, ,

came their particles coming and going ever in perpetual genes i s

, .

To our J ewi sh B rethren this supper i s symbolical o f the Passover

,

to th e Christian Mason of that eaten by Chri st and Hi s Disciples

, ,

when celebrating the Passover H e broke bread and gave it to

, ,

them saying T ake ! eat ! thi s i s My body

, ,
“
and giving them
the cup H e said Dri nk ye al l o f it ! for this i s My blood o f the
, ,
“

N ew Testament which is shed for many for the remission of sins

,
.

t hus symbolizi ng the pe rfect harmony and union between Him

sel f and the faith ful ; a nd H is death upon the cross fo r the salva
tion of man .

The history O f M asonry i s the history o f Philos ophy Masons .

do not pretend to set themselves up for instructors o f the hum an

race : but though A sia produced and preserved the Mysteries
, ,

Masonry has in Europe and Am erica given regularity to their

.
, ,

d octrines spi rit and action and developed the moral advantages
, , ,

which mankind may reap f rom th em More consistent and more .

,

simple in its m ode o f procedure i t has put an end to th e vast alle ,

g o r i c a l pantheon o f ancient m ythologies and itsel f become a ,

science .

N one can deny that Chr i st taught a lo fty morality Love o n e .

another : forgive those that despitefully use you and persecute

you : be pure o f heart meek humble contented : lay not up , , ,

riches on e arth but in Heaven : submit to the powers law fully over
,

you : become like these little children or ye cannot be saved for

'

, ,

o f such is the K ingdom of Heaven : forgive the repentant ; and

cast no stone at the sinner i f you too have sinned : do unto others ,

as ye woul d have others do unto su ch and not abstruse ,

questions o f theology were His simple and sublime teachings

, .

The early Christians followed in Hi s foo tsteps The first preach .

e r s o f the faith had no thought o f domination Entirely ani .

mated by Hi s saying that he among them should be first who

, ,

should serve with the greatest devot ion they were humble mod , ,

est and ch ari talile and they knew how to communicate thi s spirit
, ,

o f the inner man to the churches under their direction These .

churches were at first but spontaneous meetings o f all Christians

inhabiting the same locality A pure and severe morality ming .
,

led with religious enthusiasm was the characteristic o f each and , ,

ex c i ted t h e a d m i r a tion even o f t hei r persecutors Everything w a s .

542 M ORA L S A N D D G M A. O

of con fession and bapti sm and a future li fe o f hap p ines s o r mi s

,

ery He celebrated the oblation o f bread image o f the r e su r r ec

.
,

ti on The bapti sm o f newly born children ext reme unc tion con
.
-
, ,

f e s si o n o f sins all belonged to the M ithriac rites The candidate

—

was puri fied by a species o f baptism a m

.
,

ark was impressed upon ,

hi s forehead he o f fered bread and water pronouncing certain

, ,

mys terious words .

During the persecutions in the early ages o f Chri stianity the ,

Chri stians took re fuge in the vast catacombs which stretched for
miles in every direction u nd er the city o f R ome and are supposed ,

t o have been o f Etruscan origin There amid labyrinthine w 1 nd .

,

i ng s dee p caverns hidden chambers chapels and tombs the per

‘

, , , , ,

se cu te d fugitives found re fuge and there they performed the cere ,

monies o f the Mysteri es .

The Basi li de an s a sec t o f Christian s that arose soon after the

,

time o f the Apostles practised the Mysteries with the old Egyp
, ,

tian legend They symbolized O siri s by the Sun I sis by th e Moo n

.
, ,

and Typhon by Scorpio ; and wore crystals bearin g these emblems ,

as amulets or talismans to protect them from danger ; u p on which

were also a brilliant star and the serpent They were copied from .

the talisman s o f Persia and Arabia and given to every candidat e ,

at hi s initiation .

Irenaeus tells us that the Simonians one o f the earliest sects o f ,

the Gnostics had a Prie sthood o f the Mysteries

, .

Tertullian tells us that the Valentinians the most celebrated o f ,

all the Gnostic school s imitated or rather perverted the Myste

, , ,

ries o f Eleusis Iren aeus in forms us in several curious chapters

.
, ,

o f the Mysteries practised by the Marcosians ; and O rigen gives

m uch in formation as to the Mysteries o f the O phites ; and there i s

no doubt that all the Gnostic sects had Mysteries and an initiation .

The yall claimed to possess a secret d octrine coming to them di ,

r e c tly from Jesus Christ di f ferent from that o f the Gospels and
,

Epistles and superio r to those communications which in their

,
“

eyes were merely exoteric Thi s secret doctrine they did not
,
.

communicat e to every one ; and among the extensive sect o f the

B a si li de a n s hardly one in a thousand knew it as we learn from ,

Iren aeus We know the name o f only the highest class o f thei r
'

Initiates Th ey were styled Ele ct or Elu s

. and
Strangers to the World [ Eé vm é v noo utp] They had at least .

three Degrees the M ateri al the I n telle ctu al and the S b i r i tu al

—
, , .
 P RI N C E OF M E R CY ,
OR S C O TT I SH T R I N I T A R I A N . 54 3

and the lesser and greater Mysteries ; and the nu mber o f th os e

who attained the highest Degree was qui te small .

Baptism was one o f thei r most important ceremonies ; and the

B a si lide a n s celebrated the l 0 th o f January as the anniversary o f ,

the day on which Christ was baptized in Jordan

They had the cere m
.

ony o f laying on o f hands by way o f p u r i f i ,

c ation ; and that o f the mystic banquet e m blem o f that to which ,

they believed the Heavenly Wisdom would one day admit them in ,

the fullness of things [ H l figwuu ] .

Their ceremonies were much more like those o f the Christians

than those of Greece ; but they mingled with them much that w a s
'

borrowed from the O rient and Egypt : and taught the primitive
t ruths mixed with a multitude o f fantastic errors and fictions
,
.

The d i scipline o f the secret was the concealment ( occu lta ti o ) o f

certain tenets and ceremonies So says Clemens of Alexandria . .

To avoid persecution the early Chri stians were compelled to u se

,

great precaution and to hold meetings o f the Faith ful [ of th e

,

H ou s e h old of Fai th ] in private places under concealment by ,

darkness They assembled in the night and they guarded against

.
,

the intrusion of fal se brethren and pro fane persons spies w h o

'
,

might cause th e i r a rr e st They conversed together figu ratively

.
,

and by the use o f symbols lest cowan s and eavesdroppers might , .

o verhear : and there existed among them a favored class or O rder , ,

who were initiated into certain Mysteries which they were bound
by solemn promi se not to disclose or even converse about except , ,

with such as had received them under the same sanction They .

were called B r e thr e n th e Fai thfu l S te w ar ds of th e M ys ter i es S u

, , ,

i r e t and AR C H I T E CT S
p er n t e n de n ts D ev ,o t e e s of th e S e c ,
.

In the H i er ar chi w attributed to St Dionysius the Areopagite

,
.
,

the f irst B ishop o f Athens the tradition o f the sacrament i s said t o

,

have been divided into three Degrees or grades pu r ifi ca ti on i ni , , ,

ti a ti on and a c c o mpli s h me n t or p e rfe c ti on ; and i t mentions al so as

, ,

part o f the ceremony th e br i ngi ng to s igh t

, .

The Apostolic Constitutions attributed to Clemens B i shop o f , ,

R ome describe the early church and say : T hese regulations

, ,
“

must on no account be communicated to all sorts of persons be ,

”
cause df the Mysteries contained in them They speak o f the Dea .

con s duty to keep the doors that none uninitiated should enter at
’
,

th e oblation Os ti a r i i o r doorkeepers kept guard and gave notice

.
, , ,

o f the time o f prayer a nd church -a ssembl i es and a lso by privat e

 M ORA L S A N D D G MA. O

signal in times o f persecution gave notice to those within to e n

, , ,

able them to avoid danger The Mysteries were open to the .

F i deles or F a i thfu l only ; and no spectators were allowed at the

communion .

Tertullian w ho died about A D 2 16 says in his A pology

,
. .
,

N one are a dmitted to the religious Mysteries without an oath o f

secrecy We appeal to your Thracian and Eleusinian Mysteries ;
.

an d we are especially bound to this caution because i f w e prove ,

.

faithless we should not only provoke Heaven but draw upon our
, ,

heads the utmost rigor o f human di spleasure And should .

strangers betray us ? They know nothing but by repo rt and hear

say Far hence ye Profane ! i s the prohibition f rom all holy Mys
.
,

t e r i es .

Clemens Bishop o f Alexandria born a bout A D 19 1 says in

, ,
. .
, ,

hi s S tr oma ta that he cannot explain the Mysteries b e cau se h e

, ,
‘

should thereby according to the old proverb p u t a sword into the

, ,

hands o f a child He frequently compares the Discipline of th e

.

Secret with the heathen Mysteries as to thei r internal and r econ ,

dite wisdom .

Whenever the early Christians happened to be in company w ith

strangers more properly termed th e P r ofan e they never spoke o f
, ,

their sacraments but indicated to one another wha t they meant

,

by mean s o f symbol s and secret watchwords disgui sedly, and a s ,

by direct communication o f mind with mind and by enigmas , .

O rigen born A D 1 34 or 1 35 answering Celsus who had o b?

, . .
, ,

j ec t e d that the Christians h ad a concealed doctrine said : Inas “

much as the essential and important doctrines and principle s o f

Chri stianity are open ly taught it i s fooli sh to ob j ect that there are ,

other things that are recondite ; for thi s is common to Christian

discipline with that o f those philosophers i n whose teaching so me
things were exoteric and some esoteric : and it i s enou g h to say
that it was so wit h some o f the di sciples o f Pyth ag o ra sfl ‘

The formula which the primitive church pronounced at the

“
moment o f celebrating its Mysteries was thi s Depart ye Pro , ,

f ane ! Let the Catechumens and those who have not been a d ,

”
mi tte d or initiated go forth ,
.

Archelaus B ish o p o f Cascara in Mesopotamia who in th e yea r

, , ,

27 8 conducted a cont rov e rsy with the Manich aean s said : Thes e
, ,

Mysteries the chu rch now co mmunicates to him w h o has passed

throu gh the introduc tory Degree They are not e xplained to tl .
‘ °

G n ti le s at all nor are they taught openl

e
; y in the hea r ing o f Cate
S46 . M ORA L S AND D GMA O .

be divulged to the ears O f the Profane Take heed that you do .

no t incautiously reveal the Mysteries !

St Augustine Bi shop o f Hippo who was born in 34 7 and died

.
, , ,

in 4 30 says in one O f his discourses : H aving dismissed the Cat

,
“

ec h u m e n s w ehave retained y0 1i only to be our hearers ; because

,

besides those things which belong to all Chri stian s in common we ,

are now to di scourse to you O f sublime Mysteries which none are ,

qualified to hear but those who by the Master s favor are made
, ,
’
,

partakers O f them T 0 have taught them openly w o u ld i h av e ,

been to betray them And he refers to the Ark O f the C ovenant

.
,

and says that it signified a Mystery or secret O f God shado w ed , ,

over by the Cherubim O f glory and honored by being v eiled ,

.

St Chrysostom and St Augu stine speak O f initia tion more than

. .

fi fty times St Ambrose writes to those who are initiated ; and

. .

ini tiation was not merely baptism or admi ssion into the church
’

, ,

but it referred to initiation int o the Mysteries TO the baptized .

and initiated the Mysteries O f religion were unveiled ; they were

kept secret from the Catechumens who were permitted to hear
the Scriptures read and the ordina y discourses delivered in r
,

which the Mysteries reserved for the Faith ful were never treate d
, ,

o f When the services and prayers were ended the Catechumens

.
,

and spectators all withdrew .

Chrysostom Bishop O f Constantinople was born in 354 and

, , ,

“
died in 4 1 7 He says : I wish to speak openly : but I dare not
.
,

o n account O f those who are not initiated I shall therefore avail .

mysel f O f di sguised terms discoursing in a shadowy manner ,

.

Where the holy Mysteries are celebrated we drive away all unin , ,

”
i t i a te d persons and then close the doors
,
He mentions the a ccla .

“ “
mations o f the initiated ; which he says I here pass over in , ,

”
silence ; for it i s forbidden to di sclose such thin g s to the Profane .

Pa lla di u s in his li fe o f Chrysostom records as a g reat outrage

, , , ,

that a tumult having been excited against him by hi s enemies

, ,

they forced thei r way into the pe ne tr ali a where the unini tia ted ,

beheld what was not proper for them to see ; and Chrysostom
'

mentions the same circumstance in his epi stle to Pope Innoce nt .

St Cyril O f Alexandria who was m a de B ishop in 4 1 2 a nd died

.
, ,

“
in 4 44 says in hi s 7 th Book a g ainst Julian : These Mysteries
,

are so pro found and so e x alted that they can be co mprehended by ,

those only who are enl igh tened I shall not therefore attempt to .
, ,

speak O f what i s so admirable in them lest by discovering them to ,

 PR I N C E OF M E R CY , OR S C O TT I SH T R I N I T A R I A N . 54 7

the u ninitiated I should Off end against the in j unction not to give
,

what i s holy to the impure nor cast pearl s before such as cannot
,

estim ate their worth I should say much more i f I were not
. . .
,

a fraid O f being heard by those who are uninitiated : because men

are apt to deride what they do not understand And the ignorant .
,

not being aware O f the weakness O f their minds condemn what ,

”
they ought most to venerate .

Th e o do r e t B ishop O f Cyr op o li s in Syria was born in 39 3 and

, , ,

made Bishop in 4 20 In one O f hi s three Dialogues called th e

.
,

“
Immutable he introduces O r th o dox u s speaking thus : Answe r
, ,

me i f you please in mystical or Obscure terms : for perhaps ther e

, ,

are some persons present who are not initiated into the Mys
”
teri e s . A n d in hi s preface to Ezekiel tracing up the secret di s ,

“
c i p li n e to the commencement o f the Christian era he says : These ,

Mysteries are so augu st that we ought to keep them w ith the

,
”
greatest caution .

M i nu ci u s Feli x an eminent lawyer O f R ome who lived in 2 1 2

, , ,

“
a nd wrote a defence O f Chri stianity says : Many O f them [ the ,

Christians ] know each other by token s and signs ( n o ti s e t i ns igni

bu s ) and they form a friendship for each other almost before
, ,

”
they become acquainted .

The Latin Word tess e r a originally meant a square piece O f

, ,

wood or stone used in making tesselated pavements ; a fterward a

,

tablet on which anything was written and then a cube or die ,

.

Its most general use was to designate a piece o f m etal or wood ,

square in shape on which the watchword o f an Army was i n

,

scribed ; whence tess e r a came to mean the watchword itself There .

was al so a tess er a h ospi ta lis which was a piece O f wood cut into
'

two parts as a pledg e O f friendship Each party kept one O f the

,
.

parts ; and they swore mutual fidel ity by Jupiter TO break the .

t es s e r a was considered a di ssolution O f the friendship The early .

Chri stians used it as a Mark the watchword O f friendship \Vith , .

them it was generally in the shape O f a fish and made O f bone O n , .

’
its face was inscribed the word I xili ig a fish the i nitial s of which
'

, ,

represented the Greek words I nooiig X p w r OS 9 8 0 13 Yi bg Ewrfig ; ,

'

J es u s Ch r i s t th e S on of G o d th e S avi o u r
.
,
.

St A u gusti n e ( de Fi de e t Sym boli s ) says : Thi s is the faith

.

which in a few words i s given to the N ovi c es to be ke p t by a sym

b O l these few words a r e known to all the Faith f u l that by b e li e v
ing they m a y be submi ssive to God ; by bein g thus submissive they ,
548 M ORA LS AN D D G MA O .

may l ive rightl y ; by living rightly they may puri fy their heart s ,

”
and with a pure heart may understand what they believe .

“
Maximus Tau ri nu s says : The tessera i s a symbol and S ign
”
by which to distinguish between the Faith ful and the P rofane .

There are th r e e Degrees in Blue Masonry ; and in addition to the

two words O f two syllables each embodying the binary three , , ,

O f three syllables each There were three Grand Masters the two
.
,

K ings and K hir O rn the A r t i fic e r The candidate gains admission

,
-
.

b y three raps and three raps call up the B rethren There are three
, .

principal Officers of the Lodge three lights at the Altar three gates , ,

o f the Temple all in the East West and South

,
The three lights , ,
.

represent the Sun the Moo n and Mercury ; O siris I sis and
, , , ,

Horus ; the Father the Mother and the Child ; Wisdom Stren gth
, , , ,

and Beauty ; Hakamah Binah and D a ath ; G e du lah G ebu r ah and

, , , ,

T ep a r e th The candidate makes three circuits O f the Lodge there

.

were three assassins o f K hir O m and he was slain by three blo w s -

,

while seeking to escape by the three gates o f the T e mple The .

e j aculation at hi s gra ve was repeated three times There are three .

divi sions O f the Templ e and three five and seven S teps A Mas , , , .

ter works with Chalk Charcoal and a vessel O f Clay ; there are
, ,

t hree movable and three immovable j e w els The Triangle ap .

pears am ong the Symb ols : the two parallel lines enclosing the
ci rcle are connected at top as are the Colum ns Jachin and Boaz , ,

symbolizing the equilibrium which expla i ns the great Mysteri es o f

N atu re .

This continual reproduction O f the number three i s not acci

dental nor without a profound meaning : an d we shall find the
,

same repeated in all the Ancient philosophies .

The Egyptian Gods formed Triads the thi rd member in each ,

proceeding from the other two Thus we have the Triad o f .

Thebes Amun Maut and K h ar so ; that O f Philae O siris Isi s and

, , , , , ,

Horus ; that o f Elephantin e and the Cataracts N eph Sat e and , , ,

A no u k é .

O siris Isis and Horu s were the Father Mother and Son ; the
, , , ,

latter being Light the Soul O f the Wo rld the Son the P ro togo no s
, , ,

o r First Begotten
-
.

Sometimes this Triad was regarded as S P IRI T o r th e a cti ve ,

Pri nciple or Generative Power ; M A TT E R o r th e PA SSI VE P rin ci ple ,

or Productive Capacity ; and the Universe wh i ch proceeds from ,

“
he two Principles .

We al so find in Egypt this Triad or Trinity ; A mmon Ra th e -

,
5 50 M ORA L S A N D D GMA O .

Flame the three Sons o f Genos b u t this i s the Ale x andria n not
, ,

t h e Ph oenician idea .

Aurelius says the Demiourgos or Creator i s triple and the three ,

Intellects are the three K ings : He who exists ; He w h o possesses ;

He who beholds The first i s that which exists by its essence ; the
.

second exi sts in the first and contains or possesses in itsel f the
,

Universal O f things ; all that afterward be comes : the third b e

holds this Universal formed and fashioned intellectually and so
, ,

having a separate exi stence The Third exists in the Seco nd and .
,

the Second in the Fi rst .

The most ancient Trinitarian doctrine on record is that o f the

B rahmins The Eternal Supreme Essence called PA RA B RA H M A
.
, ,

BRA H M PA RA TM A produced the Universe by sel f r efl ec ti o n and

, ,
-
,

first revealed him sel f as BRA H M A the Cr e a ti ng Power then as , ,

V I SH N U the P r es er vi ng Power and lastly as S I VA the D es tr oyi ng

, , ,

and Ren ova ti ng Power ; the three Modes in which the Supreme
Essence reveal s himsel f in the material Universe ; but which soon
came to be regarded as three distinct Deities These three Deities .

they styled the TR I M U R T I or TR I A D , .

The Persian s received from the Indians the doctrine O f the

three principles and changed it to that O f a principle O f Li fe
, ,

which was individualized by the Sun and a principle O f Death , ,

which was symbolized by cold and darkness ; parallel O f the moral

world ; and in which th e continual and alternating strugg le b e
t ween light and darkness li fe and death seemed but a phase Of
, ,

the great struggle between the good and evil principles embodied ,

in the legend O f O R M UZD and A H R I M A N M I T HR A S a Median .

,

reformer was deified a fter his death and invested with the attr i
, ,

butes O f the Sun ; the diff erent astronomical phenomena being

figuratively detailed as actual incidents o f his li fe ; in the same
manner as the history o f B UDD H A was invented among the Hind us .

The Trinity O f the Hindus bec ame amon g the Ethiopians and
Abyssinians NE P H A M ON P H TH A and NEI T H — the God CRE AT OR
-

M ATT ER o r the pri m

, , ,

w hose emblem was a ram itive mu d sym

—
, ,

bo li z e d by a globe or an egg and T H O U G H T o r the L I G H T which

,

contains the germ O f everythi ng ; triple man i festation O f one and

the same God ( AT H O M ) considered in three aspects as the cr e
, ,

a ti v e p ow er g o o dn ess and w i s dom

, O ther Deities were speedily
, .

invented ; a n d a o ng them O SI R I S represented by the Sun I SI S

m
,
, ,

h i s wi fe by the Moon o r Earth T Y P H ON h i s Brother th e Prin

, , , .
 P RI N C E OF M E R CY, OR S C OTT I S H T R I N I T A R I A N . 551

c ip le o f Evil and Darkness who was the son of O siri s and I sis ,
.

And the Trinity o f O SI R I S I SI S and HOR U S became subse q uently , ,

the Chief Gods and obj ects o f worship o f the Egyptians .

The ancient Etruscans ( a race that emigrated from the Rh aetia n

Alps into Italy along whose route evidences of their migration
,

have been discovered and whose language none have yet suc ,

c ee de d i n reading ) acknowledged only one Supreme God ; but

they had images f o r H i s di ff erent attributes and temples to these

o
,

images Each town had o ne N ational Temple dedicated to the

.
,

three great attributes o f G o d S T R E N GT H RI C H E S and W I SDO M , , , ,

o r Ti n a Taln a and M i n er va
, , Th e N ational D eity was always a .

Triad under one roo f ; and it was the same in Egypt where one ,

Supreme God alone was acknowledged but was worship p ed as a ,

Triad with different names in each di ff erent home Each city in

, .

Etruria might have as many gods and gates and temples as it

pleased ; but three sacred gates and one Temple to three Divine ,

Attributes were obligatory wherever the laws o f Tages ( or Taunt ,

o r Thoth ) were received The only gate that remains in Italy o f

.
,

the Olden time undestroyed i s the Porta del Circo at Volterra

, ,

and it has upon it the three head s o f the three N ational Divinities ,

o n e upon the keystone o f its magnificent arch and one abo ve each ,

side pillar
-
.

The Buddhists hold that the God S A K YA o f the H indus called ,

i n Ceylon GA UTA M A in India beyond the Ganges SO M O N A K O

, , ,

DO M and in China CH Y K I A o r F0
,
constituted a Trinity [ TRI
,
-
, ,

RA T N A ] O f B U DD H A D H A R M A and S A N GA I n tellig e n ce Law

, , , ,
—
, ,

and Uni on or H ar m ony .

The Chinese Sab aeans represented the Supreme Deity as com

p osed o f C H A N G T I the S u pr e m -
e S o v e
, r e i g n ; T IE N the H e a v e n s ; ,

and TA O the Uni ve rs al S u pr eme R eas on and P r i n ciple of Fa i th ;

,

and that from Ch aos an immense silence an immeasurable void

, ,
.

without perceptible forms alone infinite immutable movin g in a , , , ,

circle i n ill i mitabl e space without chan g e or alteration when vivi

, ,

fie d by the Principle o f Truth issued all Bein g s under the , ,

influence o f TA O Principle O f Faith who produced one one

, , ,

produced two t w o produced three and three produced all

, ,

that is .

The Sclavo n o Vendes typified the Tri nity by the three heads o f
—

the God TRI G LA V ; and the P ru cz i or Prussians by the Tri une -

God PERK OU N PI K O LLO S and POTRI M P O S the Deities of Lig h t

, , , ,
552 M ORA LS A N D D G M A. O

and Thu nder o f Hell and the Ear th its f ru it s and animals : and
, ,

th e Scandinavians by OD I N F REA and T H OR , ,

.

In the KA B ALA H or th e Hebrew traditional philosophy the I n

, ,

finit e Deity beyond the reach o f the Human Intellect a nd w i th ou t

, ,
.

N ame Form or Limitation was represented as developing H im

, , ,

sel f in order to create and by sel f limitation in ten emanations o r

, ,
-
,

o u t fl o w i ng s called S E P H I RO T H
-
,
or r ays The first o f these i n ,
.
.
,

the world A zI LU T H that i s within the Deity was KET H ER or the

, , , . ,

Cr ow n by which we understand the Divine Will or Potency

,
.

N ext came as a pair HA K EM A H and BA I N A H ordinarily trans

, , ,

” “
lated Wi sdom and Intelligence
“
the former termed the ,

FA T H E R and the latter the MOT H E R HA KEM A H is the active

,
.

P ow e r or En er gy o f Deity by which He produces within H imsel f ,

Intellection or Thinking : and BA I N A H the passive Capa ci ty from , ,

which acted on by the P o wer the Intellection fl ows This Intel

, ,
.

“
lection i s called D AA T H : and it i s the WORD o f Plato and the ,

Gnostics ; the u nu tter e d word w i th i n the D eity Here i s the origin , .

o f the Trinity of the Father the Mother or Holy Spirit and the , ,

Son or Word .

Another Trinity was composed o f the fourth Sephirah G EDU ,

LA H or K H A S ED B e n i gni ty or M e r cy also termed FA T H E R ( A ba )

, ,

the fi fth G EB U RA H S e ver i ty or Strict Ju s ti ce also termed the

, , ,

MOT H E R ( l mma ) and the sixth the SO N or I ssu e o f these T I RR , ,

”
B e au ty or H ar m ony
“
A RET H , Everything says the SO H A R .
, ,
“ ”
proceeds according to the Mystery o f the Balance that is by —
,

the equilibrium o f Op posites : and thus from the Infinite Mercy

and the Infinite Justice in equilibrium flows the perfect Har , ,

mony O f the Universe Infinite PO W ER which i s Lawless and .

, ,

Infinite W I SDO M in Equilibrium also produce B EA UTY or HAR

, ,

M ON Y as Son Issue or R esult

, , the Word or utterance o f the
,
—
,

Thought o f God Power and Justice or Severity are the s ame :

.

Wi sdom and Mercy o r Benignity are th e same — i n the Infinite

Divine N ature .

According to Philo of Alexandria the Supreme Being Prim i , ,

tive Light or Archetype o f Light uniting with WI SDO M 2 apu ] ,

a
,

th e mother of C reation forms in Himsel f the types of all things , ,

and acts upon the Universe through the WORD A oyo; Logos ] ,

w h o dwell s in God and in whom all His powers and attributes

,

develop themselves ; a doctrine borrowed by him from Plato .

Simon M agus and his disciples tau ght that the Supreme Being “

o r Centre O f Light produced first of all three couples O f unite d ,

554 M ORA L S AND D GMA O .

and Ama tomivn Protogo no s N ous Logos Phrones i s Sophia , , , , ,

Dunamis and D ik aro su né ] from whom emanated other I ntelli

,

g e n c e s in succession to the number in all

,
of three hundred and , ,

sixty five ; which were God mani fested and composed the Ple ni
-
,

tude O f the Div i ne Emanations or the G od Abraxas o f which the ,

Thought [ or Intellect N ov; N ous ] united itsel f by baptism in

, ,

the river J ordan with the man Jesus servant [ Bt dnovog Diako
, ,

nos ] o f the human race ; but did not su ff er with H im ; and the '

di sciples O f Ba si li de s taught that the N 0 6g put on the appearance ,

only o f humanity and that Simon o f Cyrene was crucified in Hi s

,

stead and ascended into Heaven .

B a si li de s held that out O f the unrevealed God w h o i s at the head ,

o f the world o f emanations and exalted above all conception or ,

designation dx r vdpa o r os a were evolved seve n

o
‘

living sel f subsistent ever active h yp o sati z e d powers :

,
-
,
-

F I R ST : TH E I N T E LL E CTU A L PO W ER S .

l st N O U S
. The Mind .

2d LO G O S Aé yog The R eason

'

. .

3d Phronesi s
.
Q m
(D O O I g The Thinking Powe r
, .

4th Sophia. EOcpi a Wi sdom

,
.

S E C ON D : T H E A CT I V E OR O P E RA T I VE PO WER .

5th Dunami s
. A vva ms Might accomplishing the pur
.
,
- «

poses o f Wisdom .

T H I RD : TH E MORA L A TT R I BUT E S .

Ai na t om wn H oliness or Moral Perfection

'

6th . D ik ai o su né .

7 th . Eiren e Ei ofwr] Inward Tranquility'

. .

These Seven Powers ( Avvoiuu g D u nam e i s ) with the Pr i mal ,

Ground out O f which they were evolved constituted in hi s scheme ,

t h e H Qmm O yhodg [ Prote O gdo a s] o r First O ctave the root o f

’
, ,

all Existence From thi s point the spiritual li fe proceeded to

.
,

evolve out of itsel f continually many gradations O f existence each ,

lower one being still the impression the an te type Of th e i mm e di , ,

ate higher one He supposed there were 365 o f these regions or

.

gr adations expressed by the mystical word A/i p f s [ Abraxas ]

,
a a .

The fip i e i s thus interpreted by the usual method O f reck

a a a
,

o ning Greek letter s numerically a 1 fi 2 1 0 0 1 lf

‘

O a , .
, .
, . .
, .
,
 P I R N CE OF M ER CY, OR S C O TT I SH T R I N I T A R I A N . 5 55

60 . . a ,1 which i s the whole Emanation Worl d as -

,

the development O f the Supreme Being .

In the system o f Ba si li de s Light Li fe Soul and Go od were , , , ,

o pposed to Darkness Death M atter and Evil throughout the

, , , ,

whole course of the Universe .

According to the Gnostic V iew God was represented as the ,

immanent incomprehensible and original source o f all perfection ;

,

the un fathomable AB Y SS bu th o s ) according to Valenti ,

nus exalted above all pos sibility of designation o f whom prop

,
°

erly speaking nothing can be predicated ; the a na t ové ua oro; o f

,

B a si li de s the (T H! o f Philo
,
From this incompreh ensible Essence
.

o f God an i mme di a te transition to finite things i s inconceivable

,
.

S e lf li mi ta t i o n i s the first beginning O f a communication Of l i fe On

-

the part o f G O d the first passing o f the hidden Deity into mani
—

t estation ; and from this proceeds all further sel f dev elopin g -

mani festation O f the Divine Essence From this primal link in the
'
.

ch a i n o f li fe there are evolved in the first place the mani fold

, ,

powers or attributes inherent in the divine Essence which u ntil , ,

that first sel f comprehension were all hidden in the Aby ss o f His
—
,
'

Essence Each o f these attributes presents the whole divine Es

.

sence under one particular aspect ; and to each therefore I n this , ,

respect the title of Go d may appropriately be applied These

, .

Divine Powers evolving themselves to sel f subsistence be come

’

-
,

thereupon the germs and principles o f all further developments o f

li fe The li fe contained in them un folds and individualizes itsel f
.

more and more but in such a way that the successive grades o f
,

this evolution o f li fe continually sink lower and lower ; the spirits

become f eebler the fu rther they are removed from the first link in
,

the series .

The first mani festation they termed w e”? na r dl mpt g gm)

[p l p i h t ] “ QG WOV na r a l mm bv r ofi
'

t e
"
r a e lea t a s s e a n o n o r

9 :
60 1
[p r o t o n K a t a l ep t o tz t o u T h e o n ] ; whic h was hypostatically
r epresented in a vofig o r A Oyog [ N o u s or L og os ] ,
.

In the Alexandrian Gnosis the Platonic notion O f the {5M ,

[ Hu lé ] predominates This is the dead the unsubstantial the

—
.
,

bo u nd tha t limits from without the evoluti o n of li fe in its

a r
y

g ra dually advancing progression whereby the Perfect ,

is ever
evolving itsel f into the less Perfect Thi s 5M again i s represent . ,

ed under various i mages at one time— as the darkne s s that exists

'

alongside o f the light ; at another as the oid [ k v n e a ns

,
vbv ,
556 M ORA BS A N D DO G M A .

in opposition to the Fullnes s [ Hl fiowua

K enon ] , ,

. Pl eroma ] of the D ivine Li f e ; o r as the shadow that aeco m

.
,

p a n i e s t h e light ; or as the chaos or the sluggish stagnant dark , , ,

water This matter dead in itsel f possesses by its own nature no

.
, ,

inherent tendency ; as li fe o f every sort i s foreign to it itsel f m akes ,

no encroachment on the Divine As however th e evoluti o ns o f .

, ,

the Divine Li fe ( the e ssences developing themselv es out o f the

progres sive ema n ation ) become feebler the further they a r e ,

remov ed from the first link in the series ; and as thei r connection
with th e first becomes l o oser at each successive step there ari ses ,

a t the last step o f the evolution an imperfect de fective p rod uct

‘

, , ,

which unable to reta in its connec tio n with the chain o f Divine
,

Li fe si nks from the World o f Eon s i nto th e material chaos : o r

, ,

a cco rding to the same notion somewhat di ff erently express e d ,

[ according to the O phites and to B a r de sa n e s] a drop from t he ,

fullness of the Divine l i fe bubbles Over into the bo rdering void '
.

Hereupon the dead matter by commixture with the livin g prin ,

cipl e which i t wanted first o f all receives animation But at th e

, , .
,

sam e ti me als o the divi ne the living be comes corrupted by min

, , , ,

gling with th e chaotic mass Existence no w mu lt ip li e s itsel f

‘

. .

There ari ses a subordinate defective li fe ; there is ground for a ,

ne w world ; a creation starts into b e I ng beyond the confines o f ,

the w o rld of emanation But on the other hand s i nce the Chaoti c
.
, ,

principle of matter has acquired vitality there no w arises a more ,

distinct and more active opposition to the G od like— a barely neg -

ative bl ind u ngo dly nature power which obstinately resists all
, ,
-
,

influence o f the Divine ; hence as products o f the spirit o f the ,

fil m ( o f th e nvsfiua {th a w

,
Pneuma Hu lik o n ) are Satan ma , ,

lignant spirits wicked men in none o f whom is there any reason

, ,

able or moral principle or any pri nci p le o f a rational will but blind
,

passi o ns alone have the ascendency In them the re is the same con .

fii c t as the scheme of Platon i sm supposes between the soul unde r

, ,

the guidance o f Divine reason [ the voiig N ous ] and the s ou l ,

bl indly resisting reason between the nodvom [ p ro no i a ] and t he

—

m y”[ a n ag é ] the Divine Principle and the natural

, .

The Syrian Gnosis assumed the existence O f an active turbulen t ,

k ingdom of evil or O f darkness which by its encroachments on

, , ,

the kingdom o f light brought abo ut a co mmixture o f the light

,

w ith the darkness o f the God like with the un godlike

,
-
.

Even among the Platonists some thou ght that along with an ,
5 58 M OR A L S A ND D G M A O .

But th e se i de a s transcend his limited essence ; he cannot under

stand them ; he i s merely their unconscious organ ; and there fore
i s unable himsel f to comprehend the whole scope and meaning o f
the work which he performs As an organ under the guidance o f .

a higher inspiration he reveal s higher truths than he himsel f can

,

comprehend The mass of the Jews they held recognized not the
.
, ,

angel by whom in all the Theophanies of the O ld Testament

, , ,

God r eve ale d Himsel f ; they knew not the Demiurge in his true
,

relation to the hidden Supreme God w h o n ever r e ve als H i ms elf i n ,

h e sensible world They confounded the type and the archetype

t .
,

the symbol and the idea They ros e no higher than the Demiurge ; .
‘

they took him to be the Supreme God Himsel f But the spiritual .

men among them on the contrary clearly perceived or at least

, , ,

di vi n e d the ide a
,
s veiled under Judaism ; they rose beyond the
Demiurge to a knowledge o f the Supreme God ; and are therefore
,

properly Hi s worshippers [ flegomem a i T h e r ap e u t a i ] .

O ther Gnostics who had no t been followe rs of the Mosaic r e

,

ligi o n but who had at an earlier p e r i o d f ra m e d to themselves an

'

, , ,

o riental Gnosi s regarded the Demiurge as a being absolutely

,

h os ti le to the Supreme God He and his angels notwithstanding .

,

their finite nature wish to establish their i ndependence : they will

,

tolerate no foreign rule within thei r realm Whatever o f a higher .

nature descends into their kingdom they seek to hold imprisoned ,

there lest it should raise itsel f above their narrow precincts

, .

Probably in thi s system the kingdom of the Demiurgic Angel s

, ,

corresponded for the most part with that o f the deceitful Star
, ,

Spirits who seek to rob man o f his freedom to begu ile him by
, ,

various arts o f dece ption and w h o exerci se a tyrannic al sway ,

over the things o f this world Accordingly in the system o f these .

,

S a b aeans the seven Planet Spi rits and th e twelve Star Spirits
,
-
,
-

o f the zodiac w h o sprang from an irregular connection between

,

the cheated Fe tah il and the Spirit o f Darkness play an impor ,

tant part in everything that i s bad The Demiurge is a limited .

and limiting being proud j ealous and revengeful ; and thi s hi s

, , ,

character betrays itsel f in the O ld Testament which the Gnostics , ,

held came from him They transferred to the Demiurge him

,
.

se lf whatever in the idea o f God as presented by the O ld Testa

, ,

ment appeared to the m de fective Against his will and rule the
,
.

lu g} was continually rebelling revolting without control against ,

t h e dominion which he the fashioner would exerci se over i t , , ,

 PRI N C E OF M ER CY, OR SCOTT I SH T R I N I T A R IA N . 5 59

c asting Off the yoke imposed on it and destroying the w ork he had ,

begun The s am e j ealous being limited in his power ruling with

.
, ,

despotic sway they imagined they saw in natu re He strives to

,
.

check the germination Of the divine se ed s O f li fe which the Su d

preme God of Holiness and Love w h o has no connection what ,

e ver with the sensible world has scattered among men That per ,
.

f ect G o d was at mo st kn own and worshipped in Mysterie s by a

‘

few spiritual men .

The Gospel o f St J ohn i s in great measure a polemic against

.

the Gnostics , whose di ff erent sects to solve th e great problems , ,

the creation Of a material world by an im material B eing the fall ,

o f man the incarnation the redemption and restoration o f the

, ,

spirits called men admitted a long series O f intelligences int er

, ,

ve ni ng in a series Of spiritual operations ; and which they de sig

nated by the names Th e B egi nni ng th e Wor d th e Only B ego t ten

, , ,
-
,

Life Ligh t and S pi r i t [ Ghost ] l n Greek

, ,
Aé yog MO , ,

voyevfig Z corl (DJ ) ; and l l veii a: [ Arch e E M

'

, p , ogo s o no ge né s , , ,

Z oe Ph os and Pneuma ] St J ohn at the beginning of his Gospel

, , . .
, ,

avers that it wa s Jesus Chri st w h o existed in the Beginning ; that

He was the WORD O f G od by which everything was made ; that He

Was the O nly Begotten the Li fe and the Light and that He di f
-
, ,

fuses among men the H oly Spirit [ or Ghost ] the D ivine Li f e ,

and Light .

5 0 the Pl erom a [ H l figwywt] Plenitude o r Fullness was a favo r , ,

ite term with the Gnostics and Truth and Grace were the G no s ,

tic Eons ; and the Simonians Dok é té s and other Gnostics held , ,

that the Eon Christ Jesus was never really but only apparently ,

clothed with a human body : but St John replies that the Word .

did really become Flesh and dwelt among u s ; and that in Hi m ,

\

were the Pl eroma and Truth and Grace .

I n the doctrine o f Valentinus reared a Chr i stia n at Alexandri a, ,

God was a per fect Being an Abyss [ t lbg Bu tho s] which no , ,

intelligence could sound because no eye could reach the invisible ,

a nd ine ff able heights o n which He dwelt and no mind could ,

comprehend the duration o f His e x istence ; He has always been ;

He i s the Primitive Father and Beginning [ the H oorrci rcoo and
i

H goa gxh Prop atOr and Pro arch é ] He will B E always and doe s
.
,
'

not gro w Old The development O f His Perfections produced

.

the intellectual world After having passed infinite ages in repose

.

and silence He mani fested Himsel f by H is Thou ght source o f all

, ,

His mani festations and which received from Him th e germ O f Hi s

,
.
560 M ORA L S A N D Doc-M A .

ations B ei ng o f H is Be i ng His Thought [ Ew owz Ennoia]

"
c re .
,
. .

i s al so termed n tg [ Chari s ] Grace or J oy and Z 1W Aggn

"

or
] , , ,
.

m [ Sig e o r Arr eton ] S ilence o r the Ine ff able Its ,

fir st man i .

f e sta t io n was N s [ N ous ] the Intelligence first Of the Eons

ou , , ,

co mmencement O f all things first revel ation Of the D ivinity th e , ,

Movo ysvi lg [ Mo noge né s] o r O nly Begotten : ne x t Truth [ AH]

-
, ,

fl el a Al etheia ] his c ompanion Their mani festations were th e

,
.

W o rd Aé yog Logos ] and Li fe [ Z mi l Z oe] and theirs Man

. ,

and the Church M

[ me os a n d E m l na i a A nthr opos and ’

Ekkl esia ] ; and from these other twelve six o f whom were Hop e , , ,

Faith Charity Intelligence Happ in ess and Wisdom ; or i n the

, , , , ,

Hebrew Kes ten K i na A mpli e Ona nan i m Th ae des and O nbi na

, , , , , ,
.

The harmony of th e Eo ns st ruggling to k no w and be united to , ,

the Primitive G O d w as disturbe d and to redee m and restore them

, , ,

the Intelligence [ Noiig] p roduced Chri st and the Holy Spirit Hi s

c o mpanion ; w h o restor ed the m to t heir first estate O f happines s
and har mony ; and ther eupon they fo rmed the Eo n Jesus bor n ,

o f a Virgin t w h om the Ch r i sto s unit ed himsel f in baptis m and

o , ,

w ho w i t h h i s Co mp anio n Sophia Acha moth sav ed and redeem ed

,
-
,

the wo rld .

Th e Marco si ans ta u ght t hat the Supre me Dei ty p roduced by H i s

w ord s the A67 0 ; [ Logos] or Pl eni tud e o f Eons : Hi s first utter
ance was a syllable of fou r letters each o f which became a being ; ,

H i s secon d o f fo u r Hi s t hir d o f ten and Hi s fo urth o f twelve

, .
,
'

thirty i n all which c onstitu ted the Hkfiowna [ Pl eroma ]

, .

The V alenti nians and oth ers o f the Gnos tic s di stingu i she d
, ,

thr ee orders o f e xi st ences — l st The divin e germs o f l ife e x alted . ,

by thei r natu re a bov e matter and aki n to the Z oqi ia [ Sophia ] to , ,

the mu nd ane sou l an d to the Plé ro ma z— th e spi ritual natures ,

( puo et g m evp a n xa i [ Ph u sei s Pneu matik ai ] 2d The natu re s .

o riginati ng in the li f e di vi ded f ro m the former by the mi x ture o f

,

th e {S lum t he p syc hical natu res (m

— i c a ; M wai [ Ph u sei s P su ch i , .
e

kai ] ; wit h w h ic h beg ns a perf ec tly new o rd e r o f existence an

i

i mage O f that higher mi nd and system in a subordinate gr ade ; ,

and finally 3d Th e U ngodlik e o r Hyl i c N atu r e which resists all

, .
,

ameli orati on and whose tende nc y i s o y o destr y

,
n l t o — the natur e
o f bl i nd lu st and pas sion .

The natu re o f the m evua r mbv [ p neu matik on] the spiritual i s , ,

es sential relationship wi th G od ( th e enoo fimov r ti) 198 6 1) Homo

ou si on to Th ee) : h e n ce the li fe o f Unity t h e undivided th e .
,
 M ORA L S O
A N D D G M A.

n se s— th e d ivi ne lif e rent into fragments by matte r — that pa r t

o f the lu minous essence O f th e primitive man [ the n ocbr og
divii pconog [ Proto s Anthropos ] O f M ani the ngdwv a vi lgwnc ;
‘
,

[ Pr aon A n t hr opos ] Of the Valentinians the Adam K a dm o n o f ,

t h e t Kaba lah ; and the K a i om o r t s O f the Z e n dave st a ] swallowed ,

up by the powers O f darkness ; the Mundane Soul mixed with ,

matter the seed of divine li fe which had fallen into matter and
—
, ,

h a d thence to undergo a proces s O f purification and development ,

.

The w om g [ Gnosis ] Of Ca rp o c r a t e s and hi s son Ep i p h a ne s

c onsisted in the knowledge O f one Supreme O rigi nal being the ,

highest uni ty from wh om all existence has emanated and to

, ,

whom i t strives to return The finite spirits that rule over the
.

sev eral portions O f the Earth seek to counteract this universal ,

ten dency to unity ; and from their influence their laws and , ,

arrangements proceeds all that checks disturbs or limits the

, , ,

o riginal communion which is the basi s O f nature as the Outward

, ,

mani festation O f that highest Unity These spirits moreover .

, ,

seek to retain under their dominion the sou ls which emanating ,

from the highest Unity and still partaking O f its nature have
, ,

lapsed int o the corporeal world and have there been imprisoned ,

i n bodies in order under their dominion to be kept within

, , ,

th e cycle of migration From these finite spirits the popular

.
,

r eligions o f di ff erent nations derive their origin But the souls .

w hich from a reminiscence O f their former condition soar upward

, ,

t o the contemplation O f that higher Unity reach to such perfect ,

f reedom and repose as nothing af t erward can di sturb or L

,
imit ,

and rise superior to the popular deities and religions As examples .

O f this sort they named Pythagoras Plato Aristotle and Christ

, , , , .

They made no distinction be tween the latter and the wise and
good men O f every nation They taught that any other soul
’

'

which could soar to the same height o f contemplation might be ,

r egarded as equal with Him .

The O phites commenced their system with a Supreme Being ,

long unknown to the Human race and still so the greater num ,

ber O f men ; the B vfibg [ Bu th os ] O r Profundity Source o f ,

-
,

Light and O f Adam K admo n the Primitive Man made by the

,
-
, ,

Demiourgos but perfected by the Su preme God by the communi

,

c ation to him O f the Spirit [ H vefiuou Pneuma ] The firs t .

”
emanation was the Thought o f the Supreme Deity [ the Evvoi a

Ennoi a ] the conception o f the Universe in the Thought o f G od

, .
 P RI N CE OF M ER CY ,
OR S C OTT I SH T R I N I TA R I A N . 563

Thi s Thought called also Silence ( Eryn

, Sige) produced the ,

Spirit [ H i /sum s Pneuma ] Mother O f the Living and Wis

.
, ,

dom O f G o d Togeth er with this Primitive Existence Matter

.
,

exi sted al so ( the Wate r s D a rk n e ss Abyss and Chaos ) eternal

,
‘

, , ,

l ike the Spiritual Principle B u tho s and H i s Thought uniting .

,

with Wi sdom made her fruitful by the Divine Light and she pro
, ,

du c e d a per fect and an imperfect being Ch r i s tos and a Second , ,

and in ferior wi sdom S oph i a A ch amoth who fall ing int o chaos
,
-
,

r emained entangled there became en feebled and lost all knowl

, ,

edge O f the Superior Wisdom that gave her birth Communi .

cating movement to Chaos she produced I a ldab ao th the Demi , ,

o u rgo s Agent O f Material Creation and then ascended toward her

, ,

first place in the scale O f creation I a ldab ao th produced an angel .

that was hi s image and thi s a second and so on in succession to

, ,

the si x th after the D emio u rgos : the seven being r efle c ti ons one O f
the other yet di ff erent a n d inhabiting seven di stinct regions The
,
.

names O f the six thus produced were I A O S A B A O T H ADON A I E LO I , , , ,

O R A I ; and A STA P H A I I aldab ao th to become independent o f hi s

.
,

mother and to pas s for the Supreme Being made the world and
, , ,

man in his o w n image ; and hi s mother caused the Spiritual prin

,

Cip le to pass from him into man S O made ; and henceforward the
contest between the Demiourgos and hi s mother between light and ,

darkn e ss good and evil was concentrated in man ; and the image
, ,

O f I aldab a o th reflected upon matter became the Serpent Spirit

, ,
-
,

Satan the Evil Intelligence Eve created by I aldab ao th had by

,
.
, ,

h i So ns children tha t were angel s like themselves

s The Spiritual .

l i ght was w ithdrawn from m an by Sophia and the world surren ,

dered to the influence O f evil ; until the Spirit urged by the en ,

treaties O f Wisdom i n duced the Supreme Being to send Chri s tos

,

to redeem it Compelled despite himsel f by hi s Mother I a lda

.
, , ,

b ao th caused the man Jesus to be born o f a Virgin and the Celes ,

tial Saviour uniting with his S ister Wisdom descended through

, , ,

the region s o f the seven angel s appeared in each under the form ,

O f i ts chief concealed his own a nd entered with hi s sister into the

, ,

man J esus at the bapti sm in Jordan I aldabao th finding that Jesus .

,

was destroying his empire a n d abolishing his worship caused the ,

J ews to hate and cru ci fy Him ; before which happened Christos ,

and Wisdom had ascended to the celestial regions They restored .

J esus to li fe and gave H im an ethereal body in which He remain ,

ed ei ghtee n m on ths on earth and receiving from Wisdom the D er ,

564 M ORA L S AND D GMA O .

feet knowledge [ I vmorg Gnosi s ] communicated it to a small

’
,

number O f His apostles and then arose to the intermediate region ,

inhabited by I a ldabao th where unknown to h im He sits at h i s , , ,

right hand taking from him the Souls Of Light purified by

,

Christos When nothing O f the Spiritual world shal l remain sub

.

j e ct to I a ldab ao th the redemption will be accomplished

,
and the ,

end O f the world the completion Of th e return O f Light into the

,

Plenitude will occur , .

Tatian adopted the theory O f Emanation O f Eons o f the exi st , ,

ence O f a G O d too sublime to allow Himsel f to be known but dis ,

playing Himsel f by Intelligences em anating from H is b osom The .

first O f these was His spir i t [H vevua Pneuma ] G O d Himsel f , ,

God thinking G Od con ceiving th e U n iverse The second was the

, .

Word [ Aoyog Logos ] no longer merely the Thought o r Co n ,

c ep t i o n but the Creative Utterance mani festation o f the Divinity

, , ,

but emanating from the Thought or Spirit ; the F i rst Begott en -

,

author O f the visible creation This was the Tr inity composed O f .

,

the Father Spirit and Word , ,

.

The Elx ai t e s adopted the Seven Spirits o f the Gnostics ; bu t

named them Heaven Water Spirit The Holy Angel s o f P rayer, , , ,

O il S alt and the E arth

, , .

The opinion o f the Dok ete s as to the human nature of J esu s

Christ was that most generally received among the Gnostics
, .

They de em ed the intelligences Of the Superior W orld too pure and

too much the antagonists O f matter to be willing t o unite w i th it : ,

and held that Ch ri stf an Intelligence O f the first rank in appear ,

ing upon the earth did not become con founded with matter bu t
, ,

took upon Hims el f only th e appear ance of a b ody o r at the mos t ,

used it only as an envel ope .

N oé tu s termed the Son the first Utterance O f the Father ; t he

Word not by H imsel f as an Intelligence and unconnected with
, , ,

the flesh a real Son ; but a Word and a perfect O nly Bego tten ;
, ,
-

light emanated from the Light ; water flowing from i ts spring ; a

ray e manated from the Sun .

Paul of Sam o sata taught that Jesus Chri st was the Son o f
Jo seph and Mary ; but that the Wo rd Wisdom o r Intelligence o f , ,

G od the Noug [ N ous ] o f the Gnostics had united itsel f with

, ,

Him so that He might be said to be at once the Son o f God and

, ,

G O d Himsel f .

Ariu s called the Saviour the first O f creatures n o n emanated ,

-

from G O d but real ] c re a ted h t h e d i e t w i ll f C l h f n ri m r c o a r p re

566 M ORA L S AND D OG M A .

O f H is mmbers lie hidden thousands

e ine ffable treasures Ex: Of .

ce lle n t in His Glory incomprehensible in H is Greatness the

, ,

Father has j oined to Himsel f those fortunate and glorious Eons

[ A u nv e g A i o n é s ] whose Power and ,
N umber it is impos sible
to determine Thi s i s Spinoza s Infinity O f Infinite Attributes O f
.
’

G O d Twelve Chief Eons at the head O f all were the Geni i O f

.
, ,

the twelve Constellations O f the Zodiac and called by Manes , ,

O lam i n Satan also Lord o f the Empir e o f Darkness had an

.
, , ,

Army O f Eons or De m ons emanating from his Essence and re , ,

fle eting more or l ess hi s i mage but divided and inharmonious ,

among themselves A war among them brought them to the con

.

fines O f the R ealm O f Light Delighted they sought to conquer .

,

i t But the Chief O f the Celestial Empire created a Po w er which

.

he placed on the frontiers O f Heaven to protect his Eons and de ,

stroy the Empire O f Evil This was the Mother o f Li fe the Soul .
,

O f the World an Emanation from the Supreme Being too pure t o

, ,

come in immediate contact with matte r It remained in the high .

est region ; but produced a Son the first Man [ the K ai omor ts , ,

Adam K a dm o n H gibrog Avdp m og [ Pr o to s Anthropos ] and

-
,
r ,

H i v il Zivah ; o f the Zend Avesta the K ab a lah the Gnosis and

- -
, , ,

Sa b e i sm ] who commenced the contest with the P owers O f Evil ,

but losing part O f his panoply O f his Light his Son and many
, , ,

soul s bo rn O f t he Light who were devoured by the darkness God , ,

sent to his assi stance the living Spirit or the Son O f the First M an ,

Y m or Jesus Chri st The

'

[ g A
’
i o vii go ov U i o s A n t h r o p o u ] ,
.

Mother O f Li fe general Principle O f Divine Li fe and the first

, ,

Man Primitive Being that reveals the Divine Li fe are too sub
,
-
,

lime to be connected with the Empire O f Darkness The Son o f .

Man or Soul O f the World enters into the Darkness becomes its , ,

captive to end by tempering and so ftening its savage nature The

,
.

D ivine Spirit after having brought back the Primitive Man to the
,

Empire O f Light raises above the world that part o f the Celestial
,

Soul that remained una ff ected by b e ing mingled with the Empire
O f Darkness Placed in the region O f the Sun and M o o n thi s
. ,

pure soul the Son o f Man the R edeemer or Christ labors to de

, , ,

liver and attract to Himsel f that part of the Light or of the Soul
‘

O f the First Man di ff used through matter ; which do n e the world ,

will cease to exist T O retain the rays O f Li g ht still remaining

.

among hi s Eons and ever tending to escape and return by con

,
,

ce nt ra t i ng them the Prince of Darkness with their consent made

, , .
 P RI N CE OF M E R CY, OR SC O TT I SH TR I N I T A R I A N . 567

Adam whose soul was O f the D ivine Light contribut ed by the

, ,

Eons and hi s body O f matter so that he belonged to both Em

, ,

pires that O f Light and that o f Darknes s T O prevent the light

, .

from escaping at once the Demons forbade Adam to eat the fru it
,

“ ”
O f knowledge o f good and evil by which he would have known ,

t h e Empire o f Light and that O f Darkness He obeyed ; an Angel .

O f Light induced him to transgress and gave him the means O f ,

victory ; but the Demon s created Eve who seduced hi m into an ,

act O f Sensuali sm that en feebled him and bound hi m anew in the

, ,

bonds Of matter Thi s i s repeated in the case Of every man that

.

lives .

To deliver the soul captive in darkness the Principle o f Light

, , ,

o r Genius o f the Sun charged to redeem the Intellectual World

, ,

O f which he i s the type came to mani fest H im sel f amon g men

, .

Light appeared i n the darkness but the darkness comprehended it ,

no t ; according to the words O f St John The Light could not . .

unite with the darkness It but put on the appe ar an ce o f a hu

.
~

man body and took the name o f Chri st in the Messiah only to
, ,

accommodate itsel f to the language O f the Jews The Light did .

its work turning the Jews from the adoration O f the Evil Princi
,

ple and the Pagans from the worship o f Demons But the Chief
, .

o f the Empire O f Darkness caused H im to be crucified by th e

Jew s Still He su ff ered in appearance only and Hi s death gave

.
,

to all souls the sym bol O f their en franchisement The person O f .

Jesus having disappeared there was seen in Hi s place a cross O f ,

“
Light over which a celestial voice pronounced these words : The
,

cross O f Light i s called The Word Christ The Gate Joy The , , , ,

Bread The Sun The R esurrection Jesus The Father The Spirit
, , , , , ,
”
Li fe Truth and Gr ace
, ,
.

With the Priscillianists there were tw o principles one th e ,

Divinity the other Primitive Matter and Darkness ; each eternal

, , .

Satan is the son and lord o f matter ; and the secondary angels and
demons children o f matter Satan created and governs the visibl e
,
.

world But the soul O f man emanated from God and is O f the
.
,

same substance with God Seduced by the evil spirits it passes .

,

through various bodies until purified and re formed it rises to

, , ,

G o d and i s strengthened by His light These powers O f evil hold .

mankind in pledge ; and to redeem thi s pledge the Saviour Chri st , ,

the R edeemer came and died upon the cross O f expiation thus
, ,

discharging the written Obligation He like all soul s w a s o f th e .

, ,
568 MORA L S A N D DO G M A .

s ame su bstance with God a mani festation o f the Divinity not

, ,

forming a second person ; unborn like the Divinity and nothing , ,

el se than the Divinity under another form .

It i s useless to trace these vagaries further and we stop at the

frontiers O f the realm O f the three hundred and sixty five thousand -

emanation s O f the Manda i tes from the Primitive Light Fira or ,

Ferho and Yava r ; and return contentedly to the simple and sub
'

lime creed O f Masonry .

Such were some O f the ancient notions concerning the Deity ;

and taken in connection with what has been detailed in the pre
ceding Degrees thi s Lecture a ff ords you a true picture O f the
,

ancient speculations From the beginning until now those w h o

.
,

h ave undertaken t o solve the great mystery O f the creation O f a

material universe by an Immaterial Deity have interposed between ,

the two and between God and man divers mani festations o f o r
, , ,

emanations from o r personified attributes or agents o f the Great

, ,

Supreme God who i s coe x istent with Time and coe x tensive with
,

Space .

The universal belief O f the O rient was that the Supreme Being ,

did not Himsel f create either the earth o r man The fragment .

which commences the Book O f Genesis consi sting o f the first ,

chapter and the three first verses O f the second assigns the c re ,

ation or rather the f or m a ti on o r modelli ng o f the world from mat

ter already exi sting in con fusion not to I H U H but to the A L H I M , , ,

well known as S ubordinate Deities Forces or Mani festations , , ,

a mong the Ph oenicians The second fragment imputes it to

.

I H U H A LH I M *
and St John assigns the crea t ion to the Aoyog
'

-
.
,

o r WO RD ; and asserts th at C H R I ST was that WORD as well as ,

L I G H T and L I FE othe r emanations from the Great Pri meval Deity

, ,

to which other faiths had assign ed the work O f creation .

An absolute exi stence wholly immaterial in no way within the

, ,

reach O f our senses ; a caus e but not an e ff ect that never was not
, , ,

but existed during an infinity O f et e rnities before th ere was any ,

thing else except Ti me and Space i s wholly beyond the reach o f ,

o u r conceptions The mind O f man has wearied itsel f in specula

.

tions as to His nature His essence Hi s attributes ; and ended in

, ,

being no wi ser than it began In the impossibility O f conceiv ing .

.

O f immat eriality we feel at sea and lost whenever we g o beyond

,

th e domain O f matter And yet we know th at ther e ar e P ower s

.
,

* Th e S u bs ta nce, or Very S elf, of whi ch th e Aloh ay i m are the m ani festa

5 70 M ORA L S A N D D G M A. O ‘

there are no wo rlds ; there must have been time when there were
no events .

We cannot concei v e how i f this earth moves millions of million s

,

o f miles a million times repeated it i s still i n th e c e n t r e of s pa c e ;

,

nor how i f we lived millions O f millio n s O f ages and centuries we

, ,

should still be in the centre O f eternity with still as much s pa ce —

.

on one side as on the other ; with still as much ti me before us as

behind ; for that seems to say that the world has not moved nor
we lived at all .

N or can w e comprehend how an infinite series of worlds added ,

together is no large r than an infinite series O f atoms ; or an i n fi

,

nite series O f centuries no longer than an infinite series O f seconds ;

both being alike infinite and therefore one series containing no
,

more nor fewer units than the other .

N or have we the capacity to form in ourselves any idea of that

which i s i mma ter i a l We use the word but it conveys to us only
.
,

the idea O f the absence and negation O f materiality ; which van

i shi ng Space and Time a lone infinite and boundless seem to us
, , ,

to be left .

We cannot form any conception O f an e ff ect without a cause .

We cannot but believe indeed we know t hat how far soever we

, , ,

may have to run back along the chain of e ff ects and causes it can ,

not be i nfini te ; but we must come at last to s om e thi ng which is

not an e ff ect but the first cause : an d yet the fact is literally b e
,

yond our comprehension T he mind refuses to grasp the idea of

.

s e f ex istence of existence without a b eginning

l -
,
A S wel l expect .

h e hai r that grows upon our head to understand the natur e and
t1 mmort li
a ty O f the soul .

I t does not need to go so far in search O f mysteries nor have

;
we any right to disbelieve or doubt the existence O f a Great First
Cause its e l f no e ff ect because we cannot comprehe nd it ; because
, ,

the words we use do not even express it to us adequately .

We rub a needle for a little while on a dark inert mass o f iron , ,

or a q u ali t
y and then we balance it upon a pivot ; and lo ! drawn
—
,

by some 1 nv1 si ble mysterious Power one pole O f the needle turns
, ,

to the N orth and there the same Power keeps the same pole for
,

days and years ; will keep it there perhaps as lon g as the world , ,

lasts carry th e needle where you will and no matter what seas O
,
r ,
 P RI N C E OF ME R CY,
OR S C OTT I S H T R I N I TA R I A N . 57 1

mountain s intervene between it and the N o rth Pol e O f the world .

And thi s Power thu s acting and indicating to the mariner his
, ,

course over the trackless ocean when the stars shine not for many ,

da ys saves vessel s from shipwreck families from distress and

, , ,

those from sudden death on whose l ives the fate o f nations and
the peace O f the world depend But for it N apoleon might never .
,

have reached the ports O f France on hi s return f r o m Egypt no r ,

N elson l ived to fight and win at Tra falgar Men call thi s Power .

M agnet is m and then complacently think that they have explained

,

it all ; and yet they have but given a new na me to an unknown

thin g to i e thei r ignorance What i s thi s wonderful Power
h ,
d ? .

It i s a real actual a cti ve Power : that we know and see But what
, , .

its ess e nce is o r how it acts we do not know any more than we
, , ,

know the essence o r the mode Of action o f the Creative Thought

and Word O f G O d .

And again what i s that which we term g alvani s m and ele ctr i c
,

i ty
,
—
which evolved by the action O f a little acid on two metal s
, ,

aided by a magnet ci rcles the earth in a second sendin g from land

, ,

to land the Th ou g h ts that govern the transactions o f individual s

and nations ? The mind has formed no notion O f matter that ,

will include i t ; and no name that we can give it helps us to u n ,

de r st and its essence and its being It i s a Power like Thought .

,

and th e Will We know no more . .

What is thi s power o f gr avi ta ti on that makes everythin g upon

the earth tend to the centre ? How does it reach out its invisibl e
hands toward the e r r a t i c me teo r stones arrest them in their swi ft
'

-
,

d
course and draw them own to the earth s bosom It i s a pow er
? ’
.
,

We know no more .

What i s that h ea t which plays so wonderful a part in the

world s economy ’
that calor i c latent everywhere within us and
-
, ,

without us produced by combustion by intense p ressure and by

, , ,

swi ft motion ? Is it substance matter spirit or immaterial a , , , ,

mere Force or State O f Matter ?

And what is li gh t ? A su bs tan ce say the book s M a tter that ,
—
,

travel s to us from the sun and stars each ray sepa rable into seven , ,

by the prism O f distinct colors and with distinct peculiar quali

, ,

ties and actions And if a substance what i s its essence and what
.
, ,

power is inherent in it by which it j ourneys incalculable myriads,

O f miles and reaches us ten thousand years or more a fter it leaves

,

the stars ?
572 M ORA LS AN D D G MA O .

All po wer i s eq ua lly a mystery Apply inten se c old to a drop .

o f water in the centre o f a globe of iron and the globe i s shat ,

t e red as the water freezes Con h u e a little o f the same limpid ele .

men t in a cylinder which En c eladus o r Typhon could no t have

riven asu nder and apply to it intense heat and the vast power
, ,

that couched latent in the water shivers the cylinder to atoms A .

little shoot from a minute seed a shoot so so ft and tender that th e ,

least brui se would kill it forces its way downward into the hard ,

earth to the depth o f many feet with an energy wholly i nco m

, ,

prehensible What are these mighty forces locked up in the sm all

.
,

seed and the drop o f w ater ?

N ay what i s L I FE itsel f with all its wondrous mighty ener

, , ,

gi es — that power which maintains the heat within us and pre

, ,

vents our bodies that decay so soon without it from resolu tion
, ,

into thei r original elements Li fe that constant miracle the —

, ,

nature and essence whereo f have eluded all the philoso phers ; and
all their learned dis sertations on it are a mere j ar gon o f words ?
N o wonder the ancient Persi ans th ought that Light and Li fe
were one — bo th emanation s from the Supreme Deity the arche
, ,

type o f light N o wonder that in thei r ignorance they worship

.

ped the Sun Go d breathed into man the spirit o f li fe not mat
.
,
—

ter but an emanation from Himsel f not a creature ma de by Him

, ,

nor a di stinct existence but a P ow e r like Hi s own Thought : and , ,

light to those great souled ancients also seemed n o creature and

,
-
, ,

no gross material substance but a pure emanati on from the Deity , ,

immortal and indestructible like Himsel f .

W hat indeed is R EA L I TY ? O ur dreams are as real while they

, , ,

last as the occurrences of the daytime We se e hear feel act

, .
, , . .

e x perience pleasure and su ff er pain as vividly and actually in a ,

dream as when awak e The occurrences and transactions o f a .

year are crowded into the limits o f a se cond : and the dream
remembere d i s as real as the past o ccurrences o f li fe .

The philosophers tell us t hat we have no cogni zance o f su bstance

i tsel f but only o f its a ttr i bu tes : that when we see that which we
,

c all a block o f marble o ur perceptions give us in formati o n only

,

o f something e x tended solid colored heavy and the like ; but , , , ,

no t o f the v e ry thi ng itsel f to which these attributes belon g And ,

.

yet the attributes d o not exist without the substance They are .

not substances but ad j ectives There i s no such thi ng o r ex is t

, .

en ce as hardness weight o r color by itsel f detached from any

, , ,
574 M OR A L S AND D GMA O .

duction destru ction and preservation quite as comprehensible as

, ,

the existence o f a Soul o f a Thought separated from the Soul of , ,

the Power o f that Thought to mould the fate and influence the
Destinies o f Humanity ?

And yet we know not when that Thought comes nor what it ,

i s It i s not WE We do not mould it shape it fashion it It is

. .
, ,
.

neither our mechani sm nor our invention It appears spontane ~

.
~

ou sly flashing as i t were into the soul making that soul the
, , , ,

involuntary instrument o f its utterance to the world It comes to .

u s and seems a stranger to u s seeking a home

, ,
.

As little can we explain the mighty power of the human W I LL .

Volition like Thought seem s spontaneous an e ff ect without a

, , ,

cause Circumstances pr ovok e it and serve as its o ccas i o n but do

.
, ,

not pr o du ce it It springs up i n the soul like Thought as the

.
, ,

waters gus h upward in a spring I s it the m ani festation of the .

soul merely making apparent what passes w i thi n the soul or an

, ,

emanatio n from it going abroad and acting outwardly itsel f a , ,

real Existence as it i s an admitted Power We can but own our

?
,

ignorance It i s certain that it a cts on o th e r so u ls control s directs

.
‘
, ,

them shapes their action legislates for men and nations : and yet
, ,

I t i s not material nor visible ; and the l aws it writes merely inform

one soul o f what has passed within another .

God therefore i s a mystery only as everything that surrounds

, , ,

u s a n d as we ourselves
, _
are m ysteries We know that there i s , .

and must be a F I R ST C A U SE Hi s attributes severed from Him .

,

sel f are unrealities As color and extension weigh t and hardness

, .
, , ,

do not exist apart from matter as s eparate existences and su b stan

t ive s spiritual or immaterial ; so the Goodness Wi sdom Justice
, , , ,

Mercy and Benevolence O f God are not independent existences

, ,

personi fy them as men may but a ttr i bu tes o f the Deity the a dj e c , ,

ti ves of O ne Great Substantive But we know that He must be .

Good True Wise Just Benevolent Merci ful : and in all these
, , , , , ,

and all Hi s other att ributes Perfec t and Infinite ; because we are ,

conscious that these are laws imposed on us by the very nature o f

things necessary and without whi ch the Universe would be con
, ,

fusion a nd the existence o f a God incredible They are o f Hi s . .

e ss e n ce a n d necessary as His existence i s

, , .

H e i s the Living Thinking Intelligent SO UL o f the Universe , , ,

the P ER M A N E N T the S TA T I ON A R Y E wc Estos ] of Simon

,
cr r
'

Magus the O N E that always 1 8 [To Ov T o O N ] o f Plato a s

, . ,
 P RI N C E OF M E R CY, OR SC O TT I SH T R I N I TA R I A N . 57 5

c ontradi stingui shed f r om the perp etual flux and re fl ux , or G enesis,

of th i ngs .

And as the Thought o f the Soul emanating fr om the Soul be

, , ,

comes audible and visible in Words so did T H E T H O U G H T OF G OD , ,

springing up within H imsel f i m mortal as Himsel f when onc e , ,

conceived immortal befor e because i n Himsel f utter Itsel f in

,
—
, ,

T H E WORD its mani festation and mode o f co m munication and

, ,

thus create the M aterial Mental Spiritual Universe which like , , , ,

Him never began to exist

, .

Thi s is the r eal idea o f th e Ancient N ations : G O D the ,

Almighty Father and S ource o f Al l ; Hi s T H O U G H T concei vi ng

, ,

the whole Universe and w i lli ng its creation : H is WORD u tter i ng , ,

that T H O U G H T and thus becomi ng the Creator or Demiourg os i n

, ,

wh o m was Li fe and Light and that Light the Li fe o f the Uni ,

verse .

N o r did that Word c eas e at the single act o f Creation ; and

having set going the great machine and enacted the laws o f its ,

motion and progression O f birth and l i fe and change and death , , ,

cease to exist o r remain thereafter in inert idleness

,
.

F OR T H E T H O U G H T O F G O D L I VE S A N D I S I M M OR T A L Embodied .

in the WORD i s not only cr e a te d but it pr e s e rves It conducts

, ,
.

and control s the Universe all spheres all worlds all actions o f , , ,

mankind and O f every animate and inanimate creature It speaks

, .

in the soul o f every man who lives The Stars the Earth the .
, ,

Trees the Winds the universal voice o f N ature tempest and ava
, , , ,

lanche the Sea s roar and the grave voice of the waterfall the
,
’
,

hoarse thunder and the low whisper o f the brook the song o f ,

birds the voice O f love the speech o f men all are the alphabet in
, , ,

which it co m municates itsel f to men and in form s them of the will ,

and law O f God the Soul o f the Universe And thus most truly
, .

“ ”
di d T H E WORD B E C O M E FLES H A N D D W E LL A M ON G M EN .

God the unknown FA T H E R [ H at fig Av or og

,
Pate r "

A gnOsto s ] known to u s only by His Attributes ; the A B SO LUT E I

,

AM : The T H O U G H T o f God [ Ew ota

. . E u noia ] and the WORD "

[ y
A 6 o g Logos ]. M a ni festation and expression O f,
the Th ought ;
Behold T H E TR U E M A SON I C TR I N I TY ; the UN I V ER SA L SO UL ,

the T H O U G H T i n the Soul the WORD or Thought expressed ; the , ,

TH R EE I N O N E o f a Trinitarian Ecossais , .

Here Masonry pauses and leaves its Initiates to carry out and ,

dev elop these great Truths in su c h ma nner a s to each may seem

576 M ORA L S A N D D G MA O .

most accordant w ith reason philosophy truth , and h i s religiou s , ,

faith It declines to act a sArbiter between them I t looks calmly

. .

o n, whil e each multiplies the intermediates between the Deity and

M atter and the p e r so ni ficati on s o f God s mani festations and at
,
’

tributes to whatever extent his reason hi s conviction or his fancy

, , ,

dictates .

While the Indian tell s us that PARA BRA H M A BRA H M and PA , ,

R A T M A were the first Triune God revealing Himsel f as BRA H M A , ,

V I S H N U and S I VA Cr e a tor P r es er ver an d D es tr oyer ;

, , , ,

The Egyptian o f A M U N RE NEI T H and P H TH A Cr e a tor

,
-
, , , ,

M a tter Th ou gh t o r Li gh t ; the Persian o f h i s Trinity o f Three

,

Powers in O R M UZ D Sources o f Li gh t Fi r e and Wa ter ; the Bud

, , ,

dh i sts o f the God S A K YA a Trini t y composed o f B U DD H A D H A R M A

, , ,

and S A N G A I ntellige nce L aw and Uni o n or H ar mony; the

,
-
, ,

Chinese Sabeans O f th e i r Trinity o f Ch ang ti the Supreme Sov -

,

e r e i gn ; Ti e n the Heavens ; and Ta o the Universal Supreme R ea

, ,

son and Principle o f all things ; who produced the Unit ; that tw o ; ,

two three ; and three all that i s ;

, ,

While the Sc lavo no Vend typifies hi s Trinity by the three heads

-

o f the God Tr i glav ; the Ancient Prussian points to h i s Triune

God P er k ou n P i k ollos and P o tr i mpos Deities o f Light and

.
, , ,

Thunder o f Hell and o f the Earth ; the Ancient Scandinavian to

,

O di n F r e a and Th or ; and the O ld Etruscans to T I N A T A L N A and

, , , ,

M I N E RVA S tr eng th A bu n da n ce and Wi s dom;

, , ,

While Plato tell s u s of the S u pr e me G oo d the Reas on or Intel ,

le ct and the S ou l or S pi r i t ; and Philo of the A r ch e type of Li gh t

, ,

Wi s dom and the Wor d A yog the K aba li sts o f o ,

the Triads o f the Sephiroth

While the disciples O f Simon Magus and the many sects o f the ,

Gnostics con fuse us with thei r Eons Em an a ti ons P ow er s Wi s

, , , ,

do m S u per i or and I nfe r i or I a lda ba o th A da m K o dm a n even to , ,

-
,

the three hundred and sixty five thousan d emanations o f the Mal -

dai te s
And while the pious Chr i stian believes that the WORD dwelt i n
the Mortal Body o f Jesus o f N azareth and su ffered upon the
‘

Cross ; and that the HO LY G H O ST was poured out upon the Apos
tles and now inspires every truly Chri stian Soul
,
°

While all these faith s assert their claims to the e x clusive pos
sessi on o f the Tr u th M asonry inculcat e s its old doctrine and no
. ,

mo re : T h a t G o d i s O N E ; th a t HI S T H O U G H T utt e r e d in H i s
 XX VII .

K N I G H T COMMANDER OF .

THE TEM PLE .

T H I S i s the first of the really Chivalric Degrees o f the Ancient

and Accepted Scottish R ite It occ u pies this place in the Calendar
.

of the Degrees between the 2 6th a nd the last of the Philosophical

Degrees in order by breaking the continuity of these to relieve
, , ,

what might otherwi se become weari some ; and al so to remind you

that while engaged with the speculations and abstractions of phi
,

lo so p h y and creeds the Mason i s al so to continue engaged in the

,

active duties o f thi s great warfare of li fe He is not only a Moral .

ist and Philosopher bu t a Soldier the Successor of those K nights

, ,

of the Middle Age who while they wore the Cross al so wielded
, , ,

the Sword ; and were the Soldiers Of Honor Loyalty and Duty , ,
.

Times change and circumstances ; but Vi rtue and Duty remain

,

the same The Evils to be warred against but take another shape
.
,

and are developed in a di ffere nt form .

There i s the same need now o f truth and loyalty as in the days
of Frederic Barbarossa .

The characters religious and military attention to the sick and

, ,

wounded in the Hospital a n d war against the Infidel in the field

, ,

are no longer blended ; but th e same duties to be performed in ,

another shape continue to exi st and to environ us all

, .

The innocent virgin i s no longer at the mercy o f the brutal

Baron or licentious man a t arms ; but purity and innocence still
- -

need protectors .

War is no longer the apparently natural State o f Society ; and

for most men it i s an empty obligation to assume that they will ,

not recede before the enemy ; but the same high duty and obliga
tion still rest upon all men .

Truth in act profession and opinion i s rarer now than in the

, , , ,

days o f chivalry Fal sehood has become a current coin and cir
.
,

c u la te s with a certain degree o f respectability ; because it has an

actual value It is indeed the great Vice o f the Age i t and its
.
—
,

twin sister Di shonesty Men for political preferment profess

-
, .
, ,
 KN I G H T C O M M A N DE R OF TH E T E M PLE . 579

whatever principles are expedient and profitable At the ba r i n .

,

the pulpit and in the halls of legislation men argue against thei r
, ,

o w n convictions and with what they term log i c prove to th e

, , ,

satisfaction o f others that which they do not themselves believe .

Insincerity and dupli city are valuable to thei r possessors l ike ,

estates in stocks that yield a certain revenue : and it i s no longe r

,
,

the tr u th o f an opinion or a principle but the net pr ofi t that may , ,

be realized from it which i s the measure o f its value

, .

The Press is the great sower o f falsehood To slander a poli tical .

antagonist to mi srepresent all that he says and i f that be i mp o s

, , ,

sible to invent fo r him what he does n ot say ; to put in c i r cu

,

lation whatever baseless calumnies against him are necessary to

defeat him these are habits so common as to have ceased to
—
,

excite notice o r comment much less surprise or disgu st , .

There was a time when a K night would die rather than utter a
lie or break hi s K nightly word The K night Commander o f the
,
.

Temple revives the old K nightly spirit ; and devotes himsel f to

the old K nightly worship of Truth N o profession o f an opinion .

no t hi s o w n for expediency s sak e or profit or through fear of the

’
, ,

world s dis favor ; no slander o f even an enemy ; no coloring or

’

perversion o f the sayings or acts o f ot her men ; no insincere

speech and argument for any purpose or under any pretext must , ,

soil his fai r escutcheon O ut o f the Chapter as well as in it he

.
, ,

must speak the Truth and all the Truth no more and no less ; or
, ,

el se speak not at all .

To purity and innocence everywhere the K night Commander ,

o wes protection as o f old ; against bold violence or those more

, , ,

guilty than murderers who by art and treachery seek to slay the
,

soul ; and against that want and destitution that drive too many
to sell their honor an d innocence for food .

In no age o f the world has man had better opportunity than

now to di spl ay those lo fty virtues and that noble heroi sm that so
distinguished the three great military and religious O rders in ,

thei r youth be fore they became corrupt and vitiated by p rosperity

,

and power .

When a fear ful epidemic ravages a city and death is inhaled ,

with the air men breathe ; when th e l iving scarcely su ffi ce to bury ,

the dead most men fl ee in ab j ect terror to return and live r e

'

—
, ,

sp e c t a b le and influential when the danger has passed away

,
But .

the old K nightly spirit o f devotion and disinterestedness and con

5 80 M OR ALS O
AN D D G MA .

tempt o f death still lives and i s not ex tinct in the hu ma n he art

, .

Everywhere a few are found to stand fi rmly and u nfl i nchi ngly at

their posts to front and de fy the danger not for money or to be
, , ,

honored for it or to protect their o w n household ; but from mer e

,

humanity and to Obey the unerring dictates o f duty They nurse

, .

the sick breathing the pestilential atmosphere o f th e hospita l

,
.

They explore the abo de s o f want and mi sery With the gentlenes s .

o f woman they soften the pains o f the dying and feed th e lamp
, ,

o f li fe i n the convalescent They perform the last sad o ffices to

'

the dead ; and they seek no other reward th an the approval o f

.

their own consciences .

These are the true K nights o f the present age : these and the ,

captain who remains at his po st o n board his shattered Ship un til

the last boat loaded to the water s edge with passengers and cre w
,
’
,

has parted from her side ; and then goes calmly down with her
into th e mysterious dep th s o f the ocean —the pilot w ho stands at .

the wheel while th e swi ft fl ame s eddy round him and scorch away .

his li fe the fireman who ascend s the blazing wall s and plunges
-
,
.

amid the flames to save the property o r l ives o f those who h ave
upon hi m no claim by t i e o f blood or friendship o r even o f ordi
I

, ,

nary acquaintance these and others like these

-
,
all men w ho —
, ,

set at th e post o f du ty stand there man fully ; to die i f need be

, , ,

but not to desert thei rpo st : for these too are sworn not to recede , ,

be fore the enemy .

To the performance of duties and o f acts of her oi s m like these ,

yo u .
h a v e devot e d yoursel f my Brother by becoming a,
K ni ght ,

Commander o f the Temple Soldi er o f the T ruth and o f Loyalty !

.

Protector of Purity and Innocence ! D e fie r o f Plague and Pesti

lence ! N urser O f the S ick and Burier o f the Dea d ! K night pre ,

ferring Death to abandonmen t o f the Po st o f Duty ! Welcome to

the bo so m o f thi s O rder !
5 82 M OR A L S AND D OG M A .

The Chaldean upon his plains worshipped me and the sea ,

loving Ph oenician They builded me temples and towers and

.
,

burned sacrifices to me upon a thousand altars Light was divine .

to them and they thought me a God But I am nothing— n o th i ng ;

,
.

and L I G H T is the creature of the unseen G OD that taught the true

religion to the Ancient Patriarchs : A W FUL M Y ST E R I O U S THE , ,

AB S O LUTE .

Man was created pure ; and God gave him TR U TH as He gave ,

him L I G H T He has lost the tr u th and found er r or He has

. .

wandered far into darkness ; and round him S in and Shame hover
evermore The Soul that is impure and sin ful and de file d with
.
, ,

earthly stains cannot again unite with God until by long trials
, , ,

and many p u r i fic a ti on s it i s finally delivered from the O ld calam

,

ity ; and Light overcomes Darkness and dethrones it i n the ,

'

Sou L
God i s the Fi rst ; indestructible eternal UN C R EA T ED I N DI , , ,

VI SI BLE Wi sdom J u s ti ce Tr u th and M er cy with H ar mony and

.
, , , ,

Love are o f Hi s essence and Et e r ni ty and I nfini tu de of Ex ten

, ,

s i on . He i s silent and consents with M I N D and is known to Soul s

, ,

through M I N D alone In Him were all things originally con .

t a i ne d and from Him all things were evolved

,
For out o f Hi s .

Divine S I L E N C E and RE ST a fter an i n fini tu de of time was u n

’

, ,

folded the WORD o r the Divine PO W E R ; and then in turn the

,

M ighty ever acting measureless I N T E LL E CT and from the WORD

,
-
,

were evolved the myriads o f suns and systems that make the
Universe ; and fir e and li gh t and the electric H A R M ON Y which
, , ,

is the harmony o f spheres and numbers : and from the I N T E LL E CT

all Soul s and intellects of men .

In the Beginning th e Universe was but O N E S O UL HE was

, .

TH E A LL alone with T I M E and S P A C E and Infinite as they

, ,
.

H E H A D T H I S T H O U G H T : 1 Cr e a te
“
,
and lo !
th e Uni ve r s e and the laws of h a r m o ny and m o ti o n that rule it
, ,

the expression o f a thought O f God ; and bird hn d beast and ev ery ,

l iving thing but Man : and ligh t and air and the mysterious cur ,

rents and the dominion o f mysterious numbers !

,

HE H AD T H I S T H O U G H T : 1 Cr ea te M an w h os e S ou l “
,

s h a ll be m y i mag e a n d h e s h all r u le
,
And 10 ! M an with sense s .
, ,

instinct a nd a reaso ning mind !

,

A nd yet not M A N ! but an ani ma l that breathed and ,

s aw , and thought : until an immaterial spark from God s o w n ’

 KN I G H T O F T H E SU N , O R P RI N C E AD P E T . 583

Infi nite Being penetrated the brain and became the Soul : and ,

lo MA N T H E I M M OR T A L ! Thus three fold fruit O f God s thought

’

, , , ,

i s M an ; that sees and hears and feel s ; that thinks and reas ons ;
that loves and is in harmony with the Universe .

Be fore the world grew old the primitive Truth faded out from ,

men s Souls Then man asked himsel f Wh a t a m I 9 a n d h ow

“

’ “ ’
.
, .

an d w h e n ce a m I a nd w h i th e r do I g o ? And the Soul looking ,

”
inward upon itsel f strove to lea rn whether that I were mere
,
“

matter ; its thought and reason and its passions and a ff ections
mere results O f material combination ; or a material Being envelop
ing an immaterial Spirit : and further it strove by sel f e xam i ,
-

nation to learn whet her that Spirit were an individual essence

, ,

with a separate immortal existence or an infinitesimal portion O f ,

a Great First Principle inter penetrating the Universe and the ,

-

i nfini tu de o f spa ce and undulating like light and heat

,
and
so they wandered further amid the mazes o f error ; and imagined

vain philosophies ; wallowing in the sloughs o f materiali sm and

sensuali sm o f beating their wings vainly in the vacuum of ab
,

st r a c ti o n s and idealities .

While yet the first oaks still put forth thei r leaves man lost the ,

per fect knowledge o f the O ne True God the Ancient Absolute ,

Existence the Infinite Mind and Supreme Intelligence ; and

,

floated helplessly out upon the shoreless ocean o f conj ecture .

Then the soul vexed itsel f with seeking to learn whether the
mate r i al U n iv e r se was a mere chance combination o f atoms or the ,

work of Infinite Uncreated Wisdom ,

whether the Deity was a
concentrated and the Universe an extended immateriality ; or
,

whether He was a personal existence an O mnipotent Eternal , , ,

Supreme Essence regulating matter at wil l ; or sub j ecting it to

,

unchangeable laws throughout eternity ; and to Whom Himsel f

.

Infinite and Eternal Space and Time are unknown With their
,
.

finite limited vision they sought to learn the source and explain
the existence o f Evil and Pain and Sorrow ; and so they w an
, ,
'

dered ever dee pe r into the d arkness and were lost ; and there was ,

for them no l onger any G od ; but only a great dumb soulless , ,

Universe full o f mere emblems and symbols

, .

Y ou have h er eto fore in some o f the Degrees through which you

,

have passed heard much o f the ancient worship o f th e Sun the

, .

Moon and th e other bright luminaries o f Heaven and O f the Ele

, ,

ments and Pow er s of Universal N ature Y ou have been made to .

,
584 M ORA L S A N D DOG M A .

s ome e x tent f amiliar w i th thei r p e r soni fications as Heroes su fl er

,
’

ing or triumphant or as personal Gods or Goddesses with human

, ,

cha racteristics and passion s and with the multitude o f legends ,

and fables that do but allegorically represent their ri sings and

settings thei r c ourses thei r con j unctions and opp ositions their
, , ,

domiciles and places o f exaltation .

Perhaps you have supposed that we like many who have w ri t ,

ten on these subj ects have intended to represent this worship to

,

you as the most ancient and original worship O f the first men tha t
lived To undeceive you i f such was your conclusion we hav e
.
, ,

caused the P e r so ni fica t i o ns o f the G reat Luminary o f Heaven ,

under the names by which he was known to the most ancient

nations to proclaim the old primitive truths that were known to
,

the Fathers O f our race before men came to worship the vi sible ,

mani festations of the Supreme Power and M agnific enc e and the
Supposed Attributes o f the Universal Deity in the Elements and
in the glittering armies that N ight regularly marshals and arrays
u pon the blue field o f the firma me nt .

We ask now your attention to a still further development o f

these truths after we shall have added something to what we
,

have already said i n regard to the Chief Luminary o f Heaven i n ,

explana tion of the names and characteristics o f the several imagi

nary Deities that represented h i m among the ancient races o f
men .

AT H O M o r A T H O M RE was the Chief and O ldest Supreme God

-
,

o f Upper Egyp t worshipped at Thebes ; the same as the O M or

,

A U M o f the Hind u s w hose name was unpronounceable and who

, , ,

l ike the BR E H M o f the latter People was The Being t h at w a s

’
“
, ,

and I s and i s to come ; the Great God the Great O mnipotent

, , ,

O mniscient and O mnipresent O ne the Greatest in the Univer se

, , ,

the Lord whose emblem was a perfect sphere showin g that He ,

was first last midst and without end ; supe rior to all N ature
, , ,

Go ds and all p e r so n i ficat i o n s of Powers Elements and Lumi

, , ,

naries ; symbolized by Light the Principle of Li fe , .

A M U N was the N ature God or Spirit of N ature called by that -

, ,

name or A M U N RE and worshipped at Memphi s in Lower Egypt

-
, ,

and in Libya as well as in Upper Egypt He was the Libyan

,
.

J upiter and repre

, s ented the intelligent and organi zing force that
develops itsel f in N ature when the intellectual typ es or forms ,

of bodies are revealed to the senses in the world s order by their

’
,
586 M OR A L S AND D G MA O .

rather than of substance : and from the time when Hercule s

ob tained initiation from l r ip to lemu s or Pythagoras received O r
'

p h i c tenets ,
the two conceptions were tending to r e combine I t -
.

was said that D i o nu so s or Poseidon had preceded Apollo in the

O racular o ffice ; and D i o nu so s continued to be esteemed in Greek
’
Th eology as Healer and Saviour Author o f Li fe and Immortality , .

”
Th e dispersed Pythagoreans Son s o f A pollo immediately b e , ,

took themselves to the O rphic Service o f D i o nu so s and there are ,

indications that there was always some thing Dionysiac in the

worship o f Apollo .

D i o nu so s is the Sun that liberator o f the elements ; and hi s

,

spi ritual meditation was suggested by the same imagery which

ma de the Zodiac the supposed path of the Spirits in thei r descent
and their return Hi s second birth a s o ff spring o f the highest is
.
, ,

a type of the spiritual regeneration o f man He as well as Apollo .

, ,

was precentor o f the Muses and source o f inspiration His rule '

prescribed no unnatural mo rt i fica t io n : its yoke was easy and its ,

mirth ful choruses combining the gay with the severe did but com
, ,

memorate that golden age when earth en j oyed eternal spring and ,

when fountains o f honey milk and wine burst forth out o f its
, ,

” “
bosom at the touch o f the thyrsus He i s the Liberator Like . .

O siri s he frees the soul and gu ides it i n its migrations beyond the
, ,

grave preserving it from the ri sk o f again falling under the

,

slavery of matter or o f some i nferior animal form All soul i s .

part o f the Universal Soul whose totality i s D i o nu so s ; and he

,

leads back the vagrant spirit to its home and accompanies it ,

through the puri fying processes both real and sy mbolical O f its , ,

earthly transit He died and descended to the Shades ; and hi s

.

suf fering was the great secret o f the Mysteries a s death is the ,

grand mystery o f existence He i s the immortal suitor o f Psyche

.

( the Soul ),
t he Divine influence which physically called the world
into being and which awakening the soul from its Stygian trance
, ,
'
,

restores it from e arth to Heaven .

O f H E R M E S the Mercury of the Greeks the Thoth o f the

, ,

Egyptians and the Taau t of the Ph oenicians we have heretofore

, ,

spoken su fficiently at length He was the inventor o f letters and .

of Or atory the winged messenger of the Gods bearing the Cadu

, ,

ce n s wreathed with serpents ; and in our Council he i s represented

by the O R AT OR .

The H i n dus called the Sun S U R Y A ; the P e r s i ans M I T H R A S ; ,

 A N ] .

the Egypti a ns O SI R I S ; the A ssyr i ans and Chaldwans BEL ; the

, ,

S cyth i a ns and Etr u s ca ns and th e ancient P e lasgi A R K A LEU S or ,

H E R CUL E S ; the P h oeni c ia ns ADON A I o r ADON and the S ca ndi

,

navi a ns O D I N
, , .

From the name S U R YA given by the Hind us to the Sun the , ,

Sect who paid him particular adoration we re called S ou r d s Their .

painters describe hi s car as drawn by seven green horses In the .

Temple o f V i sw e sw a r a at Benares there i s an ancient piece o f

, ,

sculpture well execu ted in stone representing him sitting in a

, ,

car drawn by a horse with twelve heads His Charioteer by whom .

,

he i s preceded i s AR U N [ from u s , A U R the Cr e pu s cu lu m fl or

,
"
,

the Dawn ; and among hi s many titles are twelve that denote hi s
di stinct powers i n each o f the twelve months Those powers are .

called A di tya s each o f whom has a particul ar name Surya i s

'

.
,

supposed fre q uently to have descended upon earth in a human ,

shape and to have le ft a race on earth equally renowned in Indian

, ,

story w ith the Hel iades o f Greece He i s Often styled K ing of the .

S tars and Planets an d thus reminds u s O f the Adon s a nth

,
-

( Lord o f the Starry Hosts ) o f the Hebrew writings .

M I T H RA S was the Sun God o f the Persians ; and was fabled to

-

have been born in a grotto o r cave at the Winter Solstice His

o

.
,
.

feasts were celebrated at that period at the moment when the sun ,

commenced to return N orthward and to increase the length o f ,

the days Thi s was the great Feast o f the Magian religion The
. .

R oman Calendar ; publi shed in the time of Constantin e at which ,

period his worship began to gain ground in the O ccident fixed hi s ,

f east day on the 2 5th o f December H is statues and images were

-
.

inscribed D e o S oli i nvi c to M i th r ce to the invincibl e Sun God

,
- — -

M ithras N ome n i nv i c tu m S ol M i th r a S oli O mni po te n ti M i thr w

. . .

” “
To him gold incense and myrrh were consecrated
, , ,
Thee Says .
,

“
Martianus Capella in his hymn to the Sun the dwellers on the
, ,

N ile adore as Serapi s and Memphis worships as O siris ; i n the

,

sacred rites o f Persia thou art M i thras in Phrygia Atys and , , ,

Libya bow s down to thee as Ammon and Ph oen ician Byblos as ,

Adoni s ; and thus the whole world adores thee under di ff erent
”
names .

O SI R I S was the son O f Helios ( Phra ) the divine Off sprin g con ,

”
generate with the dawn and at the same time an inca r nation of
,

K ne p h or Agathod aemon the Good Spirit including all hi s possi

, ,

ble mani festations either physical or moral He represented in a

, .

fami liar form the bene ficent a s p ect o f all higher em a nations a n d
588 M ORA L S AND D OG M A .

in him was developed the conception o f a Being purely good so ,

that it became necessary to set up ano ther power as hi s adversary ,

called Seth Babys o r Typhon to account f o r the inj urious i nfl u

, ,

e nce s o f N ature .

With the phenomena of agriculture supposed to be the i nven ,

tion o f O siri s th e Egypt ians connected the highest truths o f th ei r

,

religion The soul o f man was as the seed hidden in the ground
.
,

and the mortal framework similarly consigned to its dark resting ,

place awaited its restoration to li fe s un failing source O siri s w as

,
’
.

not only bene factor of the living ; he was also Hades Serapis and .
, ,

R hadamanthus the monarch o f the dead Death therefore in

, .
, ,

E gy ptian opinion was only another name for r enova ti on since its
, ,

God i s the same power who incessantly renews vitality in N atur e .

”
Every corpse duly embalmed was ca lled O siris and in the grav e “ '

was supposed to be united o r at least brought into approximation , ,

to the Divinity For when G o d became incarnate for man s

.
’

benefit it was i mp li e d th at in analogy w i th Hi s assumed character

, , ,

He should submit to all th e conditio ns of visible existence In .

death as in li fe Isis and O siris were patterns and precursors o f

, ,

m ank ind ; thei r sepulchres stood within the temples of the Su

perior Gods yet though t heir remains might b e entombed at Mem
phis or Abydus their divinity was unimpeached and they either
, ,

shone as lumi naries in the heavens or i n the unseen world pre ,

'

sided over the futur i ty of the disembod ied spirits whom death
had brought nearer to them ,
.

The notion o f a dying God so freq uent in O riental legend and

‘

, ,

o f which we have a lrha dy said much in former Degrees w as the ,

natural in ference from a literal interpretation O f nature worship ; ,

-

since nature which in the vici ssitudes o f the season s seems to

,

undergo a dissolution was to the earliest religionists the express

,

image o f the Deity and at a remote period one and the same with
,

“ ”
th e varied God whose attributes were seen not only in its vital
,
.

ity but in its changes T h e u nsee n Mover o f the Universe w a s

, .
'

rashly identified with its obvious fluctua tions The speculative .

Deity suggested by th e drama of nature was worshipped with ,

imitative and sympathetic rites A period of mourning about th e

‘

Autumnal Eq uinox and O f j oy at the return o f Spring was almost

, ,

universal Phrygians and Pap hlagonians Boeotians and even

.
, ,

Athenian s were a ll more or less attached to such Observances ; the

,

Syrian d a m e l s sa t wee ping for T h a m m u z o r Adoni

s mortall y ,
590 M ORA L S A N D DOG M A .

days o f the solar year ; a b rie f space when co mpared with t h e

longevity o f hi s patriarchal kindred .

The story o f O siris is reflected in those o f O rpheus and D io nu

sos Zagreus and perhaps in the legends o f Absyrtus and Pelias
, ,

o f i Eso n Thyestes Melicertes Itys and Pelops

, , I O i s the discon , ,
.
~

solate I si s o r N iobe : and R hea mourns her dismembered Lord ,

Hyperion and the death o f her son Helios drowned in the Erida
, ,

nus ; and i f Apollo and D i o nu so s are imm ortal they had died
, ,

under other names as O rpheus Linus or Hyacinthus The sep

, , ,
.

u lc h r e o f Zeus was S hown in Crete Hippolytus was associated in .

divin e honors with Apol lo and a fter he had been torn to piece s , ,

like O siri s was restored to life by the P aeonian herbs o f Diana

, ,

and kept darkl ing in the secret grove of Egeria Zeus deserted .

O lympus to vi sit th e Ethiopians ; Apollo underwent servitude to

Admetus ; Theseus Pe i r i tho u s Hercules and other heroes de
, , , ,

scended f o r a time to Hades ; a dying N ature God was exhibited -

in the Myste ries the Attic women fasted sitting on the ground
, , ,

during the Thesmophoria and the B oeotians lamented the descen t ,

o f Cora Proserpine to the Shades

-
.

But the death o f the Deity as understood by the O riental s was , ,

not incon si stent with H is immortality The temporary decl ine o f .

the Sons o f Light i s but an episode in their endless continuity ;

and as the day and yea r are more convenient subdivi sions of the
Infinite so the fiery deaths o f Pha ethon or Hercules are but breaks
,
’

in the same Phoeni x process o f perpetual regeneration by which ,

the spirit o f O siris lives forever in th e succession of the Memphian

Api s Every year witnesses the revival o f Adoni s ; and the ambe r
.

tears shed by the Heliades for the premature death o f thei r

brother are the go lde fi shower full o f proli fic hope in which Zeu s
, ,

descends from the br azen vault o f Heaven int o the bosom o f the
parched ground .

BA L representative or personification o f the sun was o ne of th e

, ,

Great Gods of Syria Assyria and Chaldea a nd his name i s found

, , ,

upon the monuments o f N i m r o u d and frequently occurs in the ,

Hebrew writings He was the Great N ature God o f Babylonia

.
-
,

the Power of heat l i fe and generation His symbol was the Sun
, , .
,

and he w a s figu re d seated on a bull All the accessories of his

’
.

great temp le at Babylon de scribed by Herodotus are repeated , ,

with singular fidelity but on a smaller scale in the Hebrew tab

, ,

e rna c le and temple The golden statue alone is wanted to com

.
 K N IGH T OF TH E SU N , OR P RI N C E AD P E T . 1

p let e th e esembla nce The word B al o r B aal like the wor d A dan
r .
, ,

s ignifies Lord and M aster H e was also the Supreme Deity o f th e .

M oabites Amonites and Carthagini ans and of the Sabeans i n

, , ,

eneral the Gauls w orshipped the Sun under the name of Be i

'

g ; l n
’

o r B e li nu s : and B e la i s found among th e Celtic Deities upon t h e

a ncient monuments .

The N orthern ancestors o f the Greeks maintained with hardie r

h abits a more m a nly style o f religi ous symboli sm than the eff emi
nate enthusiasts o f the South and had embodied in their P ers e u s , ,

H E R CUL E S and M I T H RA S the consummation o f the q ual ities they, ,

e steemed and e x ercised .

Almost every nation will be found to have had a mythical being ,

whose strength or weakness virtues o r de fects more or less nearly , ,

describe the Sun s career through the seasons There was a Celtic
’
.
,

a Teutonic a Scythian an Etruscan a Lydian Hercules all whos e

, , , ,

legends became tribu tary t o those o f th e Greek hero The nam e .

o f Hercules w a s found by Herodo tus to have been long fa m ilia r

i n Egypt and the East and to have originally bel nged to a much,
o

higher personage than the comparatively modern hero known i n

Greece as the Son o f Alcmena The temple o f the Hercules o f .

Tyre was reported to hav e been built 2 300 years before the tim e
o f Herodotu s ; and Hercules whose Greek name has been some ,

t imes supposed to be o f Ph oenician origin in the sense of Circui ,

“ ” “ “
tor i e,
. rover and perambulator o f earth as well as Hype
.
,

”
rion o f the sky was the patron and model of those famous navi
,

gators who spread his altars from coast to coast through the Medi
” “
terranean to the e x tremities o f the West where A R K A LEU S
, ,

built the City o f Gades and where a perpe tual fire burned in his ,

service H e was the lineal descendant o f Perseus the luminous

.
,

child o f darkness conceive d w i th i n a subterranean vault o f brass

, .

and he a representation o f the Persian M ithras rearing his embie ,

matic lions above the gates o f Mycen ae and bringing the sword ,

o f J e m sh e e d t o battle a gainst the Gorgons of the West M ithras

'
.

“
i s similarly described in the Zend Avesta as th e mighty hero the -
,

rapid runner whose piercing eye embraces all whose arm bears
, ,

the club for the destruction of the D a roo d .

Hercules I nge n i cu liJ s who bending o n one knee upl i fts hi s club
, , ,

and tramples on the Serpent s head was like Prometheus and ’

, ,

Tantalus one of the varying aspects of the struggling and de

,

c li ni n g Sun The victories o f Hercul es are but exhibitions o f

.

.
592 M ORA LS AND D G MA O .

Sol ar po wer whi ch have ever to be repe ated It was in th e f ar .

N or th among the Hyperboreans that divested o f hi s Lion s sk i n

, , ,
’

he lay down to sleep and for a time lost the horses of hi s chariot
, .

“
Hence forth that N orthern region of gloom called the place o f ,
”
the death and revival of Adonis that Caucasus whose summit ,

was so lofty that like the Indian Meru it seemed to be both the
, , ,

goal and commencement of the Sun s career became to Greek i m ’

agi nat i o n s the final bourne o f all things the abode o f Winter and ,

desolation the pinn acle o f the arch connecting the upper and
,

lower world and consequently the appropriate place for the ban
,

i shm e nt o f Prometheus The daughters o f Israel w eepin g fo r

.
,

Thammuz mentioned by Ezekiel sat looking to the N orth and

, , ,

waiting for hi s return from that region It was whi le Cybele with .

the Sun God was absent among the Hyperboreans that Phrygia
-
, ,

abandoned by her su ff ered the horrors o f famine Delos and

, .

Delphi awaited the return o f Apollo from the Hyperboreans and ,

Hercules b rought thence to O lympia the Olive To all Masons .

’
,

the N orth has immemorially been the pl ace o f darkness ; and o f

'

the great lights o f th e Lodge none i s in the N orth , .

Mithra s the rock born hero ( H sr goysvng) heralded the Sun s

,
-
,
’

return in Spr i ng as Prometheus chained in his cavern betokened

, , ,

the continuance o f Winter The Persian beacon on the moun .

tain top represented the R ock born Divinity enshrined in hi s

- -

w orth i e st temple ; and the funeral c o n fl ag r a t i o n o f Hercules was

the sun dying in glory behind the Western hill s But thou g h the .

transitory mani festation su ff ers or dies the abiding and eternal ,

p ower libera t es and saves It w a s an essential.attribute o f a Titan ,

tha t he should ari se again after h i s fall ; for the revival o f N ature
is as certain as i ts decline and its alternations are sub j ect to the
,

appointment o f a power which control s them both .

“
God sa ys Maximu s Tyri u s did not spare His own Son [ Her ,

cules ] or exempt Him from the calamities incidental to humanity

, .

The Theban progeny o f Jove had his share of pain and trial By .

vanquishing earthly di fficulties he proved hi s a ffinity with Heaven .

Hi s li fe was a continuous struggle He fainted be fore Typhon in .

the desert ; and in the commencement o f the Autumnal season

( cum long e redit hora i s) descended under the guidance o f
'

z n o et ,

Minerva to Hades He died but first applied for initiation to Eu

.

molpus in order to fo reshadow that state o f religious preparation

,

w hich should precede th e m omen ous change Even in Hades he

t .
5 94 M ORA LS A N D D G M A. O

he necessarily becam e to them the most interesting obj ect o f the

material Univer se To them he was the innate fire of bodies the
.
,

fire o f nature Author o f Li fe heat and ignition he was to them

.
, , ,
:

the e fficient cause o f all generation for without him there was no ,

movement no exi stence no form He was to them immense indi

, , .
,

v i sible imperi shable and everywhere present It was thei r need

, , .

o f light and o f his crea tiv e energy that was felt by all men ; and
, ,

nothing was more fearful to them than hi s absence His be ne fi .

cent influences caused his identification with the Principle o f

Good ; an d the BRA H M A o f the Hindus the M I T H R A S o f the Per ,

sians and A T H O M A M U N P H TH A and O SI R I S o f the Egyptians

, , , , , ,

the BEL o f the Chaldeans the ADON A I o f the Phoen ic ians the , ,

ADON I S and A PO LL O o f the Greeks became but p e rso n i fic a t i o n s o f

the Sun the regenerating Principle image of that fecundity which
, ,

perpetuates and rej uvenates th e w orld s existence ’

.

So too the struggle between the Good and Evil Principles was
personified as was that between li fe and death destruction and
, ,

r e creation ; in allegories and fables which poetically represented

'

the a p parent course o f the Sun ; who descending toward the ,

Southern Hemi sphere was figuratively said to be conquered and

,

put to death by darkness or the ge nius o f Evil ; but returning , ,

again toward the N orthern Hemisphere he seemed to be vic ,

t o r i o u s and to ari se from the tomb

,
This death and resurrection .

were al so figurative o f th e succession o f day and night o f death , ,

which is a neces sity o f li fe and o f l i fe which i s born o f death ;

, -

and everywhere the ancients still saw the combat between the
two Principles that ruled the world Everywhere this contest w a s .

embodied in al legories and fictitious hi sto r i e s z i nto which wer e '

ingeniously woven all the astronomical phenomena that a ccom f

p a n i e d preceded
,
or followed the di ff erent
,
movements O f the Sun , ,

and the chan ges of Seasons the approach or withdrawal of i n ,

undation And thus grew int o stature and strange proportions

.

the hi stories o f the contests between Typhon and O siri s Hercules ,

and Juno the Titans and Jupiter O rmuzd and Ahriman, the r e
, ,

b elli ou s Angel s and the Deity the Evil Genii and the Good ; and ,

the other like fables found not only in Asia but in the N orth o f
, ,

Europe and even am ong the Mexicans an d Peruvians o f the N ew

,

World ; carried thither in all probability by those Phoenician , ,

voyagers who bore thither civilization and the arts The Scythians .

lamented the death o f A cmon th e Persians that o f Zohak co n ,

 K N IGH T OP T H E SU N , OR P RI N C E E T
AD P . 59 5

quered by Ph e r idou n ,
the that Soura Parama s lain by
Hind us of -

So u p r a Muni as the Scandin avians did that Of B a lder torn to

-
, ,

pieces by the blind Ho th e r .

The primitive idea o f infinite space e x i sted in the first men a s

- ,

i t exi sts in us It and the idea O f infinite time are th e first tw o

.

innate ideas M an cannot conceive ho w thing can be added to

.

thing or event follow event forev er The idea will ever return
, , .
,

that no matter how l ong bulk i s added to bulk there m ust be , ,

s t i ll beyond an empty voi d w i th ou t limit ; in wh i ch i S n o thi ng

,
s
-
.

In the same way the idea o f time without beginning or end forces
itsel f on him Ti me without events i s also a voi d and n othi ng
.
, , , .

In that empty void space the primitive men knew there was no
light nor warmth Th ey felt what we know scientifically that
.
, ,

there must be a thick darkness there and an intensity o f cold o f ,

which we have no conception Int o that void they thought t h e .

Sun the Planets and the Stars went down when they set under
, ,

the Western Horizon Darkness was to them an enemy a harm .

, ,

a vagu e dread and terror It was the very embodiment o f the .

evil principle ; and out o f it they said that he was formed As .

the Sun bent Southward toward that void they shuddered with ,

dread : and wh en at the Winter Sol stice he again commenced hi s

, ,

N o r th w a r d march they rej oiced and feasted ; as they did at the

,

Summer Solstice when most he appeared to smile upon them in

,

hi s pride o f place These days have been celebrated by all civil

.

i z e d nations ever since The C hri stian has made them feast days
.
-

o f the church and appropriated them to th e tw o Saints John

,

and Masonry has done the sa me .

We to whom the vast Universe has become but a g reat machi ne

, ,

not instinct with a great SO UL but a clo c kw or k o f proportions ,

unimaginable but still infinitely less than infinite ; and part at

,

least o f which we with our orreries can imitate ; we who have ,

,

measured the distanc es and dimensions and learn ed the specific ,

gravity and determined the orbits o f the moon and the planets
we who know the distance to the sun and his size ; have meas
, ,

u r e d the orbits of the flashing comets and the distances o f the ,

fixed stars ; and know the latter to be suns like our sun each ,

with hi s retinue o f w orlds and all governed by the same u ner r ,

z

ing mechanical laws and outwardly imposed forces centripetal

, ,

and centri fugal ; we who with ou r tel escopes have separated the
,

galaxy and th e nebul ae into other stars and groups o f stars ; dis
59 6 M OR A LS A ND D G MA O .

c ov er ed new planets by first di scovering their disturbing f orce s

,

u p on those al ready known ; and learned that they all Jupiter , ,

Venus and the fiery Mars an d Saturn and the others as well as
, , ,

the brig ht mild and ever changing Moon are mere dark dull
, ,
-
, , ,

o paque clod s like ou r ear th and not living orbs O f brilliant fire,

a nd heavenly light ; we who have co unted the mountains and '

cha sms in the moon with glasses that cou ld distinctly reveal to
,

us the temple o f Solomon i f i t stood there i n its old original ,

glo ry ; we who no longer Imag i ne that the stars control ou r des

,

tinies and who can calculate the eclipses o f the sun and moon
, ,

backward and forward f o r ten thousand years ; we with our , ,

vastly increa sed conception s o f the powers o f the Grand Architect

o f the Universe but our wholly material and mechanical view of
,

that Universe itsel f ; w e c a nno t eve n i n the remotest degree feel , _

, ,

though we may partially and imperfectly i magi ne how those gr eat , ,

primitive simple hearted children o f N ature felt in regard to the

,
-

Starry Hosts there upon the slope s of the Himalayas on the

, ,
,

Chaldean plains in the Persian and Median deserts and upon the
, ,

banks o f that great strange R iver the N ile TO them the Uni
, ,
.

verse was ali ve— instinct with fo rces and powers mysterious and ,

be yond their comprehension To them i t was no m achine no .

,

g reat system o f clockwork ; but a gr eat live creatu re an army o f ,

cr eatu res i n sympathy with o r inimical to man

, T O them all was .
,

a mystery and a miracle and the stars flashing overhead spoke to ,

their h earts almost in an audible langu age Jupiter with hi s .

,

kingly splendor s was the Emperor O f the starry legions Venus

, .

l ooked l ovingly on the earth and blessed it ; Mars with his crim ,

son fi res threatened war and m is fortune ; and Saturn cold and
, ,

grave chilled and rep elled them The ever changing M oon faith
,
.
-
,

ful companion o f the Sun was a constant miracle and wonder ; ,

the Sun himsel f the vi sible emblem o f the creative and generative
power TO th em the earth was a great plain over which the sun
.
, ,

the moon and the p la ne t s r evolve d its servants framed to give it

, , ,

light O f the stars ,some were be ne fice nt existences that brought

with them Spring ti m
.

e and fruits and fl o w e r s —some faith ful

-
, ,

sent inels advi sing them o f coming inundation o f the season o f

, ,

storm and o f deadly winds ; some heralds o f evil which steadily , ,

foretelling they seemed to cause T O them the eclipses were por

, .

tents of evil and their causes hidden in mystery and supernatural

, , .

Tne regu lar re turn s o f th e stars the comin g s o f Arcturus O r i on , , ,

598 M OM LS A N D D G M A O .

N ature G o d AL ; and still beyond him Abstract Ex i a ence I E U H

-
, ,
'

— He that I S WAS and S HALL BE Above all the Persian

, ,
.

Deities was the Unlimited Time Z ERU A N E A K H EREN E ; and over ,

-

O din and Thor was the Great Scandinavian Deity A LFADI R .

The wor ship o f Universal N ature as a God was too near akin to
the worship O f a Universal Soul to have been th e instinctive creed ,

o f any savage people or rude race o f men T O imagine all nature .

,

w ith all its apparentl

y independent parts as forming one con ,

sistent whole and as itsel f a unit required an amount o f e x p e ri

, ,

ence and a faculty o f general ization not possessed by the rude

unciviliz ed mind and is but a step bel o w the idea o f a universal
,

So u L
In the beginning m an had the WORD ; and that WOR D was from
God ; and out o f the l i v i ng P O W E R communicated to man in and
by that WORD came T H E L I G H T o f Hi s Existence
,
.

God made man in Hi s own l ikeness When by a long succe ssion .

,

o f geological changes He had prepared th eearth to be hi s habita

,

tion He created him and placed him in that part o f Asia which all
, ,

the old nations agree d in calling the cradle o f the human race and ,

w henc e afterward the stream o f human li fe flowed forth to India

m
,

China Egypt Persia Arabia and Ph oenicia -HE com unicated

, , , , .

to him a knowledge o f the nature o f his Creator and o f the pure , ,

primitive u nde file d religion : The peculiar and distinctive excel

,

lence and real essence o f the primitive man and hi s true nature ,

and destiny consisted in his likeness to God HE stamped H I S

, .

own image upon man s soul That image has been in the breast
’
.
,

o f eve ry individual man and o f mankind in eneral greatly

g ,

altered impaired and defaced ; but its old hal f obl iterated char
, , ,
-

a c t e r s are still to be fo und on all the pages o f primitive history ;

and the impress not entirely e ff aced every reflecting mind may
, ,

disc over in its own interior .

"

O f the original revelation to m ank i nd o f the primitive WORD ,,

of Div ine T RUT H we find clear indication s and scattered traces

,
O

in the sacred traditions of all the primitive N ations ; t r a c e s which ,

when separately examined appear like the broken e m n a nts the

,
r
,

mysterious and hieroglyphic ch ar acters of a m ighty edifice that ,

has been de t r o v e d ; and i t s fragments lik ethose o f the old Tem

s
,

ples and Palaces o f Ni m r o u d wrought i ncongruously i nto edi fices

,

m any centuries younger And although amid the e v er growing

.
,
-

degeneracy o f m ankind this primeval w o rd o f revelation w a s

,
 KN I G H T O F TH E SU N , e R P RI N CE AD PT E . 599

f alsified by the admixture O f various errors, and overlaid and

o bscured by numberless and mani fold fictions inextricably co n ,

fused and di sfigured almost beyond the power of recognition still

, ,

a pro found inquiry will discover in heatheni sm many luminous

vestiges O f primitive Truth .

For the old Heathenism had everywhere a foundatio n in Truth ;

and i f we could separate that pure intuition into nature and into
the simple symbol s O f nature that constituted the basis o f all ,

Heatheni sm from the alloy o f error and the add i tions o f fi ction
,
.
,

those first hieroglyphic traits O f the instinctive science o f the first

men would be found to agree with truth and a true knowledge o f
,

n ature and to a ff ord an image of a free pure comprehensive an d

, , , ,

finished philosophy o f li fe .

The struggle thence forward to be eternal between th e D ivine

, ,

will and the natural will in the soul s o f men commenced imme ,

di ately a fter the creation Cain slew his brother Abel and went
.
,

f orth to people parts O f the earth with an impious race forgetter s ,

and de fie r s O f the true God The other Descendants o f the Com.

mon Father o f the race intermarried with the daughters o f Cain s ’

Descendants : and all nations preserved the remembrance of th a t

divi sion of the huma n family int o the righteous and impious in ,

thei r distorted legends o f the wars between the Gods and the
'

Giants and Titans When a fterward another similar division

.
, ,

Occurred the Descendants o f Seth alone p reserved the true primi

,

tive religion and science and transmitted them to posterity in the

,
.

ancient s y mbolical character on monuments o f stone : and many ,

nations preserved in thei r legendary traditions the memory o f the

columns o f Enoch and Seth .

Then the world declined from its original happy condition and
fortunate esta te into idolatry and barbari sm : but all nations
,
'

retained the memory o f that old estate ; and the poets in those ,
’

early days the only historians commemor a te d the su cc es si o n o f ,

the ages o f gold silver brass and i ron

, , , .

In the lapse o f those ages the sacred tradition followed various

,

courses among each O f the most ancient nations ; and from its
original source as from a common centre its various s treams
, ,

flowed downward ; some di ff using through favored regi ons of the

‘

World fertility and li fe ; but others soon losing them selves and ,

b ei ng dried up in the sterile sands o f human error

‘

.
,

A f t er th e i n te r na l and Divine WORD o rigi n ally commu ni ca ted

,
600 M ORA L S AND D G MA O .

God man had b ecome obscured ;

ter man s connection af
’
by to
'

w ith hi s Cre ator had b een broke n ev en outw ard langu age ne ces ,

sar ily fel l int o di sor der and c onfu si on The simple and Divine .

T ru th was ov erlaid with va rio u s and sensu al fictions buried under ,

illusive symbol s and at last perverted i nto horrible phantoms

, .

Fo r in the progr e ss O f i dolatry i t need s came to pas s that wh a t ,

'

was origin ally revered as the symbol o f a higher p rinciple beca me ,

gradually con found ed or ide nt ified w i th the Ob j ect itsel f and w as ,

w orshipped ; u ntil thi s error led to a mor e deg raded for m of i dol
a try . The early nation s re ce iv ed much f ro m the primeval sourc e
o f sacred tradition ; but that haughty pride which seem s an

inherent part o f hum an nature led e ach to represent these

fragmentary relics o f original truth a s a possession peculiar to
thems el ves ; thu s ex aggerati ng t he i r valu e and th eir o w n impor ,

tance as p eculiar favor i t es o f the Deity who had chosen them a s

, ,

th e f avored peopl e to wh om to commi t these t ruths TO m ake .

these fragments as far as p o ssibl e th ei r pr iv ate property they

, , ,

r eproduced them unde r peculi ar for ms wr apped t hem u p in ,

symbols co nceal ed th em in all egorie s and i nvented fables to

, ,

account for their ow n spe cial po sse ssi on o f t hem SO that instead .
,

o f preserv i ng in their p ri mitiv e si mplicity and purity these bless

ings o f origin al revelati on they overlai d them with poetic al ,

orna ment ; and th e w hole wear s a fabulou s aspect until by close ,

a nd severe e x am inatio n w e d i scove r the truth which the apparent

f abl e contain s .

The se being the con fl icting elements in the breast o f man ; t he

o ld inheritance or original d o wry of truth imparted to him by ,

God in the primitive revelation ; a nd error o r the foundation for ,

error in his degraded sens e and sp i ri t no w turned from God to

,

natur e fal se f aiths easily sprung up and grew rank and luxuriant
, ,

w h en the Divin e T ruth was no l onger guarded w ith j ealous care ,

no r p re serv e d i n its pri stine purity This soon happened among .

mo st Eastern nations and especially the Indians the Chaldeans

, , ,

th e Arabians the P e r sians a nd the Egypti ans ; with whom imagi

, ,
=

nation and a v e ry deep but still sensual feeling for nature wer e
, ,

ve ry predomin ant The N or thern firmame nt visible to their eyes ,

. ,

po ss esses by far the large st and most brilliant constellatio ns ; a nd

th ey we re mo re al ive to the impression s made by such ob j ect s tha n ,

a r e the men o f the re ent day

p s .

Wi th the Chine se a pat ria rch al simp l e a nd se clu d e d p eopl e

, , , , ,
602 M ORAL S O
A N D D G M A.

i s th e bright firm ament Sura o r Surya the Heavenly a name o f , ,

th e Sun recurs in the Zend word H a are the Sun whence K hu r

, , ,

an d K horshid or Co r a sc h U sc h a s and M itra are Medic as well a s

.

Zend Deiti es and the A m sch asp a nds or immortal Holy O nes of “

the Zend Avesta may be compared with the sev e n Ri sh i s or Vedi c

-
.

Star God o f the constellation of the Bear Zoroastrianism lik e

-
,
.
,

B uddhism was an innovation in regard to an older religion ; and

,

between the Pars ee and B rahmin may be found traces o f di sru p

ti on as well as o f coincidence The original N ature worship in .
-
,

which were combined the conceptions both o f a Universal Pres

ence and perpetuity o f action took di ff e r e nt di r ect i o n s o f develop
'

ment according to the di ff erence between the Indian and Persia n

,

mind .

The early shepherds o f the Pu nj au b then called the country o f ,

the Seven R ivers to whose intuitional or inspired wisdom ( Veda )

we owe what are perhaps the m
,

ost ancient religious e ff usions ex

tant in any language apostrophized as living beings the physical
,

o bj ects o f their worship Fi rst in thi s order of Deities stands

.

” ” “
Indra th e God o f the blue or gl ittering fir m am e nt called
, ,

De va sp i t i Father o f the Devas or Elemental Power s w h o meas

, ,

u r e d out the circle o f the sky and made fast the foundations o f ,

” “
the Earth ; the ideal domain o f V a r ou n a the All encompasser ,
-
,

i s almost equally extensive including air water night the expanse , , , ,

“

between Heaven and Earth ; Agni who lives on the fire o f th e ,

sacrifice on the dom e stic hearth and in the lightnings o f the sky
, , ,

i s th e great Medi ator between God and Man ; U sc h a s or the

i

'

Dawn leads forth the Go ds in the morning to make their daily

,
i

r epast in the intoxi cating Soma o f N ature s o ff ertory o f w h i ch the

’
,

Priest could only compound from simples a symbolical imitation .

Then came the various Sun Gods Adityas o r Solar Attributes -

, ,

Surya the Heavenly Savitri the Progenitor Pashan the N ou ri sh e r

, , ,

Bagha the Felicitous and Mitra the Friend , .

The coming forth o f the Eternal Being to the work o f creation

was represented as a marriage his first emanation being a univer ,

sal mother supposed to have potentially exi sted with him from
,

Eternity or in metaphorical language t ohave been hi s sister and

, , ,
“

”
his spouse She became eventually promoted to be the M o th er
.

o f the Indian Trinity o f the Deity under His three Attributes o f

, ,

C reation Preservation and Change or R egeneration

, , .

The most popular forms or mani festations of Vi shnu the Pre

server were his successive av a t a r a s o r hist o ric im p er so n ation s
. .
 K N I G H T O F TH E SU N , on P RI N CE E
AD PT. 603

w hich represent ed the Deity coming forth ou t o f the i nco mp r e

h en sible mystery o f Hi s nature and revealing Himsel f at those ,

critical epochs which either in the physical or moral world seem ed

to mark a new commencement o f pro sperity and order Combating .

the power o f Evil in the various departments of N ature and in ,

successive periods o f time the Divinity though varying in form , , ,

i s ever in reality the same whether s een in useful agr icultural or ,

social inventions in traditional victories over rival creeds or in

, ,

physical changes faintly discovered through tradition o r suggested ,

by cosmogonical theory As R am a th e Ep i c hero armed with .

,
'

sword club and arrows the prototype o f Hercules and Mithras

, , , ,

he w restles l ike the Hebrew Patriarch with the Powers o f Dark

ness ; as Ch r i sh na Govinda ; the Divine Shepherd he i s the Mes
-
,

senger o f Peace overmastering the world by music and love

,
.

Under the human form he never ceases to be the Supreme Being .

“ ”
The fooli sh ( he says i n Bh ag av ad Ghita ) u nacquainted with
, ,
“

my Supreme N ature despise me in thi s human form while men

, ,

o f great minds ,enlightened by the D ivine principle within them ,

acknowledge m e a s incorruptible and before all things and serve ,

” ” “
me with undivided hearts I am not recognized by all he says .
,

again because concealed by the supern atural p ower which i s in

,
“

me ; yet to me are known all things past present and to come ; I , ,

exi sted be fore V a iva sw ata and Menou I am the Most High God .
,

the Creator o f th e World the Eternal Poo roo sch a ( M a n World

'

,
-

o r Genius o f the World ) And although in my own nature I am .

exempt from liability to birth or death and am Lord o f all created ,

things yet as o ften as in the world vi rtue i s en feebled and vice

, ,

and i nj ustice prevail so often do I become mani fest an d am

,

revealed from age to age to save the j ust to destroy the guilty , , ,

and to reassure the faltering steps o f vi rtue He who ack no w ledg .

eth me as even so doth not on quitting this mortal frame enter

,

into another for he entereth into me ; and many who have trusted
,

in me have already entered into me being purified by the power ,

o f wi sdom I help those who walk in my path even as they serve

.
,

”
me .

B rahma the creating agent sac r i fie d himsel f when by descend

, , , ,

ing into material forms he became in corporated with hi s work ; ,

and hi s mythological hi story was interwoven with that of the

Universe Thus although spi ritually allied to the Supreme and
.
, ,

Lo r d o f all creatures ( P r aj ap a t i ) h e shared the im p erfection a nd

'

,
60 4 M ORA L S A N D D GMA O .

corrupti on o f an in ferior nature and steeped in mani fold and , ,

perishable forms might be sai d l i ke the Greek Uranus to be

, , ,

mutil a t ed and fall en He thus combined two characters forml e ss

.
,

form i mmor tal and mortal being and non being motion and rest
, ,
-
, .

As Incarnate Intelligence or T H E WORD he communicated to , ,

man what had been revealed to himsel f by the Eternal since he is ,

creation s Soul as well as Body within which the Divine Word i s

’
,

written in those liv ing letters which it i s the prerogative o f the

sel f conscious spirit to i nterpret
-
.

The fund am ent al princ i ples o f the religion o f the Hind us con
sisted in the belief in the exi stence o f O ne Being only o f the i m ,

mortality o f the soul and o f a future state o f rewards and puni sh

,

ments Their precepts of morality in culcate the practice of virtue

.

as necessary for procuring happiness even in this transient l i fe ;

and their religious doctrines make thei r felicity in a future state
to depend upon it .

B esides their doctrine o f the transmigration o f soul s their ,

dogmas may be epitomized under the following heads : l st The .

e xistence of one G o d from Whom all things proceed and to

, ,

Whom all must return To h im they constantly apply these ex .

pression s The Universal and Eternal Essence ; that which has

—

ever been and will ever continue ; that which v ivi fie s and pervade s
all things ; He who i s everywhere pres e nt and causes the celestial ,

bodies to revolve in the course He has prescribed to them 2 d A . .

'

tripartite division o f the Good Principle for the purposes o f Cre ,

ation Preservation and R enovation by change and death 3d The

, , . .

necessary existence of an Evil Principle occupied in counteracting ,

the benevolent purposes o f the first in their execution by the ,

Devata or Subordinate Genii to whom i s entrusted the control ,

over the various operations of nature .

And thi s was part o f their doctrine : O ne great and i nco mp re

'

h e n si ble B e i ng has alone existed from all Eternity

'

Everything .

we behold and we ourselves are portions o f Him The soul mind .

,

o r intellect of gods and men ,

and o f all sentient creatures are , ,

d etached portions o f the Universal Soul to which at stated periods ,

“

they are destined to retu rn But the mind of finite be i ngs 1 5 i m .

pressed by one uninterrupted series of illusions whi ch they con ,

sider as real until again united to the great fountain o f truth

, .

O f these illusions the first and most essential i s individuality By

,
.

i ts influence when detached from its source the Soul become s

, ,
606 M ORA L S A N D D G M A. O

Thou O God possessest all the treasures of knowledge ! R emov e

, ,

each foul taint from our souls !

“
From what root springs mortal man when felle d by the hand ,

o f death ? Who can make him spring again to birth ? God w h o ,

i s perfect wisdom per fect happiness He i s the final refuge o f the

, .

man who has li berally bestowed his wealth who has been firm ,

in vi rtue who know s and adores that Great O ne

, Let us adore .

the supremacy o f that D ivine Sun the Go dhead who illuminates ,

all who re cr eates all from whom all proceed to whom all mu st
,
-
, ,

return whom we invoke to direct ou r understandings aright i n

, ,

o u r progress toward hi s h o ly seat What the Sun and Ligh t .

are to thi s vi sible world Such is truth to the intellectual and vi si ,

ble O ur soul s acquire certain knowl edge by medita ,

ting o n the light o f Truth which emanates from the Being o f ,

.

Beings . T hat B eing without eyes sees without ears hears all , ,

he knows whatever can be known but there i s none who know s ,

him ; him the wise call the Great Supreme Pervading Spir i t , ,
.

Perfect Truth Perfect Happiness without equal immortal

, , ,

absolute unity whom neither speech can describe nor mind com
, ,

prehend : all pervading all transcending delighted with his own

-
,
-
,

boundless intelligence nor limited by space or time ; without feet, ,

running swi ftly ; without hands grasping all worlds ; withou t ,

eye s all surveying ; without ears all hearing ; w ithout an i ntelli

,
-
,
-

gent guide understanding all without cause the fir st o f all causes ;

, ,

all ruling all powerful the Cr eator Preserver Trans former o f

-
,
-
, , ,

all things : such i s the Great O ne ; this the Vedas declare .

“
May that soul o f m i ne which mounts alo ft in my wakin g '

hours as an ethereal spark and which even in my Slumber h a s , , ,

a like ascent soar i ng to a great distance as an emanation from

, ,

the Light o f Lights be united by devout meditation with the Spirit

,

supr emely blest and supremely intelligent ! , May that soul o f

mine which was itsel f the primeval oblation placed within all
,

creatures which i s a ray o f per fect wisdom which is the i nex

.
,

t i ngu i sh able light fix e d w i th i n created bodies with out which no ,

good act is performed in which as an immortal essence may b e

.

comprised whatever has passed i s present o r will be hereafter , , .

be united by devout meditation with the Spirit supremely blest and

supremely intelligent !
The Being o f Beings i s the O nly God eternal and everywhere ,

p resent W h,o comprises everything There is no God but He . .

 KN I G H T O F T H E SU N , OR P RI N CE E T
AD P . 60 7

The Supreme Being i s invi sibl e incomprehensible immovable , , ,

w ithout figu re or shape N O one has ever seen Him ; time never
.

comprised H im ; H i s essence pervades everything ; all was derived

f rom Him .

“
The duty O f a good man even i n the moment o f hi s d e st ru c ,

tion consi sts not only in forgiving but even in a desire o f b ene fit
, ,

ing hi s destroyer ; as the sandal tree i n the instant o f its over -

,

”
throw sheds perfume O n the axe which fell s it
, .

The Vedanta and N yaya philosophers acknowledge a Supreme

Eternal Being and the immortality o f the soul : though like the
, ,

Greek s they di ff er in their ideas O f those subj ects They speak

, .

O f the Supreme Being as an eternal essence that pervades space ,

and gives li fe or exi stence O f that universal and eterna l p e rv ad

.

ing spirit the V e dant i suppose four modifications ; but a s these

,

do not change its n a tu re a nd as it would be erroneous to ascribe

y

to each o f them a distinct essence so it i s equally erroneous they , ,

say to imagine that the various modifications by which the All

,

pervading Being exists or displays Hi s power are individual

, ,

exi stences Creation i s not considered a s the instant production

.

O f things but only as the mani festation O f that which exi sts eter
,

nally in the one Universal Being The N y aya philosophers bel ieve .

that sp i rit and matter are eternal ; but they do no t suppose that
the world in its present form has existed from eternity but only ,

the primary matter from which it spr a ng when operated on by

the almighty Word O f God the Intelligent Cause and Supreme ,

B eing Who produced the combinations or aggregations which

—
,

compose the material Universe Though they believe that soul is .

an emanation from the Supreme B eing the y distin gu i sh it from ,

that Being in its individual exi stence Truth and Intelligence are
.
.

the eternal attributes o f God no t they say O f the individual soul

, , , ,

which i s susceptible both O f knowledge and ignorance O f pl easure ,

and pain ; and therefore God and it a re distinct Even w hen it .

returns to the Eternal and attains supreme bli ss it undoubtedly

, ,

does not cease Though u ni te d to the Supreme Being it i s not

.
,

a bs or be d in it but still retains the abstract nature o f definite or

,

vi sible existence .

“
The dissolution o f the world they say consi st s in the de , ,

struction o f the visible for m s and qualities o f things ; but their

material essence remains and from it new worlds are formed by
,

the creative e ner gy O f God and thus the Univers e i s dissolved a nd

d ine n dl s su c c e s s io n
e es .
608 M ORA L S O
A N D D G M A.

The Jain as a sect at Mysore and el sewhere say that the ancient
, ,

r eligi on o f India and of the whole world consisted in the belief

in one G od a pure Spirit indivi sible omni scient and all power
,
—
, ,

ful ; that God having given to all things their appointed order
'

and course o f action and to man a su fficient portion o f reaso n , ,

o r unde rstanding to guide him in his conduct leaves him to

, ,

the operation o f free will with out the entire exerci se o f which ,

he could not be held answerable fo r his conduct .

Menou the Hind u lawgiver adored not the visible material

, , , ,

“ ”
Sun but that divine and incomparably greater light to use the
, ,
“
words o f the most venerable text in the Indian Scripture which ,

illumines all delights all from which all proceed to which all
, , ,

”
must retu rn and which alone can irradiat e ou r intellects
,
He .

thus commences his Institute s

“
Be it heard !
This Universe e x i sted only in the fir st divine idea yet u nex
p e nded as i
,
f involved in darkness imperceptible u n de fin ab le , , ,

u ndiscoverable by reason and undiscovered by revelation as i f it , ,

were wholly i mmersed in sleep : .

“
Then the Sole Sel f e x i sting Power; Himsel f undiscovered but -
,

making thi s worl d discern ible with five elements and other prin , ,

cip le s o f nature ap peared with undimini shed glory e x pandi ng His

, ,

ide a or dispelling the gloom

,
.

“
He Whom the mind alone can perceive whose es sence eludes ,

the eternal organs who has no v i sible parts who exi sts from, ,

Eternity even He the soul o f all beings Whom no being can

, , ,

comprehend shone forth , .

“
He having willed to produce var ious beings from His o w n
,

divine Substance first w ith a thought created the waters

, From .

that w hi ch is [ precisely the Hebrew mm the first cause not the ,

O b j ec t o f sense e x i sting everywhere in substance not e x i sting to

'

, ,

”
o u r perception without beginning or end , [ the and Q o r
“
the was produced the divine male famed in all
”
worlds under th e appellat ion o f Brahma .

Then recapitulating the di ff erent things created by B rahma he ,

“ ”
adds : He meaning B rahma [ the Aoyog the WORD ] whose
, , ,
“

powers are incomprehensible having thus created thi s Universe , ,

was again absorbed in the Supreme Spirit chan g ing the time o f ,
”
e nergy f br the time o f repo se .

Th e A ntar eya A r an ya o ne o f the V edas gives thi s p rimi

’ ’
, ,
61 0 M OR A L S A N D D G M A. O

being a fraction o f the universal soul none peri shes ; but each ,

soul merely changes its mo uld and form by passing successively ,

into di ff erent bodies O f all forms that which most pleases the
.
,

Divine Being i s Man as nearest approaching His Ow n perfections

, .

When a man absolutely disengaging himsel f from his senses ah

, ,

sorbs hi msel f in sel f contemplation he comes to discern the Di

-
,

”
vinity and becomes part o f Him
,
.

The Ancient Persians in many respects resembled the Hind us ,

in their language their poetry and thei r p oetic legends Thei r

, , . .

conquests brought them 1 n contact with China ; and they subd ued
Egypt and Judea Their view s o f God and religion more resem
.

bled those O f the Hebrews than those O f any other nation ; and ’

indeed the latter people borro wed from them some p rominent
doctrines that we are in the habit O f regarding as an essential
,

part O f the original Hebrew creed .

O f the K ing o f Heaven and Father O f Eternal Light o f the ,

pure World O f L I G H T o f the Eternal WORD by which all things

,

were created o f the Seven Mighty Spirits that stand next to the
,

Throne O f Light and O mnipotence and O f the glory o f those ,

Heavenly Hosts that encompass that Throne of the O rigin o f ,

Evil and the Prince O f Darkness Monarch o f the rebellio us

, ,

spirits enemies o f all good they entertained tenets very si milar

, ,

to those o f the Hebrews Toward Egyptia nidolatry they felt the

.

strongest abhorrence and under Cambyses pursued a regular plan

,

for its utter extirpatio n X erxes when he invaded Greece de

.
, ,

stroyed the Temples and erected fire chapel s along the wh ol e -

course of hi s march Their religion was eminently spiritual and

the earthly fire and earthly sacrifice were but the signs and e m
.
,

b le m s o f another devotion and a higher power .

Thus the fundamental doctrine O f the ancient religion o f India

and Persia was at first nothing more than a simple veneration o f
nature its pure elements and its primary energies the sacred fire
, , ,

a nd above all Light the air not the lower atmospheric air but
—
, , , ,

th e purer and brighter air O f Heaven the breath that animates ,

and pervades the breath O f mortal li fe This pure and simple ven .

c ration o f nature is perhaps the most ancient and was by far the ,

most ge nerally prevalent in the primitive and patriarchal world .

It was not originally a de ifica ti o n O f nature or a denial of the ,

sovereignty O f God T ho se p u r e elements and primitive essences

.
‘

O f created nature O ffered to the first men still in a close communi ,

 KN I G H T OF TH E SU N , OR PRI N c E AD EPT . 61 1

cati on w i th the Deity not a likeness o f resemblanc e nor a mere

, ,

fanci ful image or a poetical figure but a natural and true symbol ,

O f Divine power Everywhere in the Hebrew writings the pure

.

light or sacred fire i s employed as an image O f the all pervading -

and all consuming power and omnipresence of the Divinity Hi s

-
.

breath was the first source o f li fe ; and th e faint whisper O f the

breeze announced to the prophet His immediate presence .

“
All things are the progeny O f one fire The Father perfected .

all things and delivered them over to the Second Mind whom all
, ,

nations O f men call the First N atural works co exi st with the .
-

intellectual light O f the Father ; for it i s the Soul which adorns

the great Heaven and which adorns it after the Father The
, .

Soul being a bright fire by the power o f the Father remains i m

, , ,

mortal and i s mi stress o f li fe and fill s up the recesses o f the

, ,

world For the fire which is first beyond did not shut up his
.
,

power in matter by works but by mind for the framer o f the fiery
, ,

w orld i s the mind o f mind who first sprang from mind clothing , ,

fire with fire Father begotten Light ! for He alone havin g from
.
-
,

the Father s power received the essence o f intellect i s enabled to

’
,

understand the mind O f the Father ; and to instill into all sources
and principles the capacity o f understanding and O f ever con ,

”
t i nu i ng in ceaseless revolving motion Such was the language .

O f Zoroaster embodying the O ld Persian ideas

, .

And th e Same ancient sage thus spoke o f the Sun and Stars
The Father made the whole Universe o f fire and water and earth ,

and all nourishing ether He fixed a great multitude o f moveless

-
.

sta s that stand still forever not by compul sion and unwillingly
r
, , ,

but without desire to wander fire acting upon fire He congre ,

.

gated the seven firma m ents o f the world and so surrounded the ,

earth with the convexity o f the Heavens ; and therein set seven
living existences arranging their apparent disorder in regular
,

orbits six o f them planets and the Sun placed in the centre the
, , , ,

seventh i n that centre from which all lines diverging which

—
,

w a y soever are equal and the swi ft sun himsel f revolving around
, ,

a principal centre and ever striving to reach the central and all
,

”
pervading light bearing with him the bright Moon
,
.

And yet Zoroaster added : Measure not the j ourneyings o f the

Sun nor attempt to reduce them to rule ; for he i s carried by the
,

eternal will of the Father not for your sake D O not endeavor ,
.

t o understand the impetuous course o f the Moon ; for she runs

612 m s AN D DOG M A .

e ve r mo re u nde r the i mp ul se of nec e ssity ; an d t h e p rog r es si on o f

”
th e S t ars was not gen erat ed to s er ve a n y p ur p o se o f ge rms .

O rm uzd s ay s 1 0 Z o ro aster in the B o u n deh e sch : I a nd h e w h o ,

“

h olds t h e St ar Sp a ng led H e aven i s e the r eal sp a ce; -

-
w h o mak es .

t hi s sph e r e w hi c h o nce w as b uri ed i n dar kn e s s a fl o od Off lg h t

'

, , { .

Th rough me t he E ar th ;be c ame a wo rld firm ;a nd la sti ng —th e

.

earth on whi c h wa lks the Lor d Of the w orl d ;I a m he who mak es . :

t h e l ig ht of Su n Mp o n a n d S tar s pie rc e the cl ouds

, I m ake t h e
, .

c orn se ed wh ich p er ishi ng i n the g r o u n d s pro u t s a new

, I .

c reat e d ma n wh o se e ye i s ligh t whose lif e i s t he b r e ath o f his

,
.
,

n o str il s I pl ac ed wi t hin hi m l if e s u nex tmgu ish ahle p owe r

.
” ’
. .

O rmu z d O f Ah U r a M azda h ims el f re pr es ent e d th e ri

-
ma l l i gh t
f
p ,

di st i nc t f rom th e h e awm ly b odi es y et ne c e ssa ry t o t he ir e xis te nc e

.
,
-
,

a n d t h e s ou rc e of t h e ir splendo r Th e A m s h a sp a nds ( A me scha .

i m mo r tal :H o l y
“
s pent a , e a ch p re s i ded o ve r a sp ec i al de .

p a r tm e n t O f n a t ur e E arth an d H e a ve n fi r e a n d
. wa t e r t h e Sun .
.
, ,

a nd M oon t h e ri ve r s t r ee s a nd mn u rrt ahas e ve n ;the a r t ifi ci al d i

.
, , ,
.
,

vi sio ns of th e day and yea r w er e addr es s e d i n prayer a s t enanted

. .

b y Di vi ne beings e ach s epa ra t ely r u l i ng wi th i n h i s s eve ral sp h ere

, .

F i re i n p a rti c ula r t hat hn o st e ne nge ti c o f i mm o r tal p ow er s th e

” ‘

, , ,

“
vi si b le rep r e se nta tin e o f t h e p ri mal l ight w as in vo ked a s So n o f ,
.
,

O rmu zd
”
Th e Su n th e Arc hi magu s t ha t no hles t and m os t p o w
. .
, .
,
.
.

“
e r f u l agent o f divin e p ower w ho steps f o rt h as a Co nq u e no r ,
. z

f r om the t op of t he t er ribl e A l bo rj to r ul e o ver t he w orld wh ich

. .

h e en ligh t en s f r om the throne oi

t w ors h ip ped ga mmrg .

o ther sy mb ol s by t h e na m e o f M I TH RA S a b e n efic ent a nd fr ie n dly

.
,

geni u s wh o i n the hy mn a ddres se d t o h i m tin the Ze nd A ve sta

, ,
. , . z ,

”
bears t h e :n ame s sg iven h im b y th e Gre eks a s the I nvi n c ible and
i
,
.
“

the f ormer b eca us e i n h i s d a i ly stri fe with da r k , ,

n ess he is t he m o st a ct i ve corrfe de na te o f :O r in u z d ; tth e latt er a s

.

, .

b e ing the me di u m (t hro ug h wh ich H ea ve ns choicest b less ings ra r e

’
r
. .

c omm u nicat e d t o m e n
“
H e is c alle d the e ye n f sO rmu z d t h e
.
. . .
,

e ff u lg ent H ero p u rsui ng hi s c ourse at ri u mp h an t ly f erti li zer of

, ,
-
.

d es er ts m o s t ex a lte d o f 1t h e I ze ds o r Yeza t a s th e ne ve r sl e epi ng

, . .
- c
, . . .
-
,
,

” “
th e prot ector Of the land XNh en t he dr agon f oe dev a sta te s my
. . . . . . .

”
provinces s ays Or muz d “and a fflic t s t h em wi th fa mine t hen i s
, , .
,

h e str u ck down by th e s tr ong arm h f M ithra s t og e ther w ith the

- -

. .

, .

De vs o f Ma z a nde ra n . Wi th . the .

S le epl es s Chief h url s d o w n t h e Devs in to t he dus t w he n as M e . .

,

”
di a to r h e i nt e rp o ses to guar d t he C i ty 1 mm e vi l .
614 M ORA L S A ND D G MA O
‘

.
.

end o f all things he will bring the weary sum o f ages a s a h e ed-
e
“

tomb before God releasing by a final sacrifice the Soul o f N atur e

,

from her perishable frame to commence a brighter a nd pure r

,

existence .

I ambli ch u s ( D e M yr viii 4 ) says : The Egyptians are far from

. .

ascribing all things to physical causes ; li fe and intellect they

di stinguish from physical being both in man and in the Univers e , .

They place intellect and reason first as sel f existent and from these -
,

they derive the created world As Parent o f generated things .

they constitute a D em iurge and acknowledge a vital force both in

,

the Heavens and before the Heavens They place Pure Intellec t .

above and beyond the Universe and another ( that i s M ind t e , ,

vealed in the Materia l World ) consisting o f one continuous mind

,

pervading the Universe and apportioned to all its part s and

,

”
spheres The Egyptian idea then was that o f all transcendental
.
, ,

philosoph y that o f a Deity both imma nent and transcendent

—

spirit passing into its mani festations but not e x hausted by so ,

doing .

The wisdom recorded in the canonical roll s o f Hermes quickly

attained in this transcendental lore all that human curiosity can ,

ever di scover Thebes especially i s said to have acknowledged a

being without beginning or end called Amun or A m
.

un K n ep h
,
-
,

the all p r evadi ng Spirit or B reath o f N ature or perhaps even some

—
,

still more lof ty obj ect o f reverential reflection whom it was ,

forbidden even to name Such a being would in theory stand at

.

the head o f the three orders o f Gods mentioned by Her odotus ,

these being regarded as arbitrary classifi cations o f similar or equal

beings arranged i n successive emanations according to an esti
, ,

mate o f their comparative dignity The Eight Great Gods or

'

.
,

p rimary class were probably

,
mani festations o f the emanated God
in the several parts and powers o f the Universe each potentially
‘

comprising the whole Godhead .

In the ancient Hermetic books as quoted by I ambli ch u s o c , ,

cu rred the following passage in regard to the Supreme Being

“
B efor e all the things tha t actually ex ist and before all begin ,

i
n g n s th,
e re
‘

i s one G o d pr i or eve n
, t o th e fi rst G od and K i ng ,

remaining unmoved in the singleness of hi s own Unity : fo r neithe r

i s anything conceived by i nte llec t i nw o ve n with him no r anything '

el se ; but he is establi shed as the exemplar o f the Go d w ho i s

good who i s h i s own father sel f begotten and has only one
, ,
-
,
 K N IGH T on TH E SU N , OR P R I N C EAD EPT . 61 5

Parent For he i s something greater and prior to and the foun

.
,

tain o f all things and the foundation o f things conceived by

,

the intellect whi ch are the first species And from thi s O N E the
, .
,

sel f originated God caused himsel f to shine forth ; for which

-

reason he i s hi s own father and sel f originated For he i s both a ,

-
.

beginning and God of Gods a Monad from the O ne prior to , ,

substance and the beginning o f substance ; for from him i s sub '

sta n ti ali ty and substance whence also he i s called the beginning ,

o f things conceived by the intellect These then are the most .

ancient beginnings o f all th i ngs w h ich Hermes places before the ,

”
ethereal and empyrean and celestial Gods .

“
C H A N G T I or the Supreme Lo rd or Being said the old Chi
-
, ,
“
nese creed i s the principl e o f everything that exists and Fathe r
, ,

o f all living He i s eternal immovable and independent : Hi s

.
, ,

power knows no bounds : Hi s sight equally comprehends the Past ,

the Present and the Future and penetrates even to the i nmost
, ,

recesses o f the heart Heaven and earth are under his govern
.

ment : all events all revolutions are the consequences o f hi s

, ,

di spensation and will He i s pure holy and impartial wickedness

.
, ,

o fi e n ds his sight ; but he beholds with an eye o f complacency the

.

virtuou s actions o f men Severe yet j ust he punishes vice in an .

, ,

exemplary manner ev en in Princes and R ulers ; and o ften casts

,

down the guilty to crown with honor the man who walks after
,

his own heart and whom he raises from obscurity

,
Good .
,

merci ful and ful l o f pity he forgives the wicked upon

, ,

their repentance : and public calamities and the irregu larity

of the seasons are but salutary warnings which hi s
fatherly goodness gives to m
,

en to induce them to reform and ,

a mend .

Controlled by reason infinitely more than by the imagination ,

that people occupying the extreme East o f Asia did not fall into
, ,

idolatry until a fter the time of Con fucius and within two cen ,

t u r i e s o f the birth of Ch r i st ; w h e n the religion o f B U DD H A or F0

was carried thither from India Their system was long regulated .

by th e p u re worship o f Go d and the foundation o f their moral and ,

political existence laid in a sound upright reason conformable to , ,

true ideas o f the Deity They had no false gods or images and .
,

their third Emperor H 0 am ti erected a Temple the first probably -

,

eve r erected to the Great Architect o f the Universe And though

, .

t hey off ere d sacrifices to divers tutelary angel s yet they honore d ,
 16 M ORA LS A N D D G MA O .

them i nfinitely less than X A M I or C H A N G—T I t h e Soverei gn -T

,

Lo rd o f the World .

Con fucius forbade making images o r representations o f the

Deity He attached no idea o f personali ty to Him ; but co n si d
.

ered H im as a Power or Principle pervading all N ature A nd , .

the Chinese designated the Divinity by the name o f T H E D I VI N E

REA SON .

The Japanese bel ieve in a Supreme Invi sible Being not to be ,

represented by images or worshipped in T emples They styled .

him A M I DA or O M I T E ; and say that he i s w ithout beginning o r

end ; that he came on earth where he remained a thousand years
, ,

and became the R edeemer o f our fallen race : that he i s to j udge

all men ; and the good are to live forever while the bad are to be ,

condemned to Hell .

“
The Chang ti i s represented said Confucius under the
-
, ,

general emblem o f the vi sible firmame nt as well as under the ,

particular symbol s o f the Sun the M oon an d the Ea rth becau se

, , ,

by their mean s we enj oy the gi fts o f th e Chang—ti The Sun i s .

the source o f li fe and light : the Moon illuminates the world by

night By observing the course o f these luminaries mankind are
.
,

enabled to distinguish times and seasons The Ancients with .

,

the view o f connecting the act with its ob j ect when they estab ,

li sh e d th e practice o f sacrificing to the Chang—ti fix e d the day o f , ,

the Winter Solstice because the Sun after having pas sed through
, ,

the twelve places assigned apparently by the Chang ti as its annual -

residence began its career anew to distribu te blessings throu gh

, ,
”
o u t the Earth .

He said : The T EE N is the universal principle and prolific

source of all things The Chang ti i s the universal pri ncipl e
.
-

o f existence .

The Arabians never posses sed a poetical high wroug ht and ,

~
,

scientifically arranged system o f Polytheism Their histo rical .

t raditions had much analog y with those of the Hebrew s and ,

coincided with them in a variety of points The tradition o f a .

purer faith and the simple Patria rchal worship o f th e De i ty '

appear never to ha ve been totally e x ti ngu ished among them ;

nor did idolatry gain much foo thold unti l near the time o f
Mahomet who adopting the old primeval faith tau ght ag ain the
, ,

do ctrine o f one G od adding to it that he was Hi s Prophet

, .

To th e mass o f Hebrews as well as to other nations se em to

, ,
 18 M OR A L S AND D OG M A .

because they held that the Divinity being invisible ou ght to be , ,

adored without be ing seen They asserted the Unity of the G od

.

head Their invocations were made to the O ne All preserving

.
-

Power ; and they argued that as this power was not matter it , ,

must necessarily be the Deity ; and the secret symbol used to

express his name was 0 I W They believed that the earth had
. . .

sustained one general destruction by water ; and would again

be destroyed by fire They admitted the doctrines o f the i mmo r
;

tality o f the soul a future state and a day o f j udg me nt which

, , ,

would be conducted on the principle of man s responsibility ’

.

They even retained some idea o f the redemption of mankind

through the death o f a Mediator They retained a tradition o f .

the Deluge perverted and localized But around these fragments

, .
,

o f primitive truth they wove a web of idolatry worshipped t w o ,

Subordinate Deities un der the names o f HU and CERI D WEN mal e ,

and female ( doubtless the same as O siris and Isis ) and held th e ,

doctrine o f transmigration .

The early inhabitants o f Scandinavia believed in a God w h o

“
was the Author o f ever ything that ex i steth ; the Eternal ,

the Ancient the Living and Aw ful Being the Searcher into
, ,

concealed things the Being that never changeth

,
Idol s and .

visible representations o f the Deity were originally forbidden and ,

He was directed to be worshipped in the lonely solitude o f

sequestered forests where He was said to dwell invisible and i n
, , ,

perfect silence .

The Druids l ike thei r Eastern ancestors paid the most sacre d
, ,

regard to the odd numbers which traced backward ended , , ,

in Unity or Deity while the even numbers ended in nothing 3

, .

was pa rticularly reverenced 30 .

and 2 1 7 X 3 ) were numbers observed in the erection of thei r

temples constantly appearing in their dimensions and the num
, ,

ber and distances of the huge stones .

They were the sole interpreters o f religion They superintend .

ed all sacrifices ; for no private person could o ff er one without

their p e rm i s smn They exercised the power o f ex co mmu ni ca
.

tion ; and without their concurrence war could not be declared nor
peace made : and they even had the power of inflicting the pun
i sh me nt of death They pro fessed to possess a knowled g e o f
.

magic and p r act i se d augu ry for the public service

,
'

They cultivated many o f the liberal sciences and p articularl y ,

 K N I G HT o n T H E SU N , OR P RI N CE AD PE T . 61 9

astr onomy the favor i te science o f the O rient ; in which they

,

attained considerable proficiency They considered day as the off .

,

spring o f night and therefore made their computations by nights

,

instead o f days ; and we from them s till use the words fortnight , ,

and sen night They knew the division o f the heavens into co n
’
.

st e lla t i o n s
'

and finally they practised the strictest morality, ,

having particularly the most sacred regard fo r that peculiarly

Masonic V irtue Tru th ,
.

In the Icelandic Prose Edda is the following dialogue

“
Who i s the first or eldest o f the Gods ?
In our language he i s called A L FADI R ( All Fat her or the -
,

Father o f All ) but in the o ld Asgard he had twelve names .

“
Where i s thi s God ? What is hi s power ? and what hath he
done to display his glory ?
“
He liveth from all ages he governeth all realms and sw ayeth , ,

all things both gr e a t a nd small .

“
He hath formed Heaven and earth and the ai r and all things , ,

thereunto belonging .

“
He hath made man and given him a soul which shall l ive and
never peri sh though the body shall have mouldered away or have
,

bee nburnt to ashes And all that are righteous shall dwell with
.

him in the place called G i mli or Vi ng olf ; but the wicked shall
go to H el and thence t o N i flh el which i s below in the ninth ,

world .

Almost every heathen nation so far as we have any knowledge ,

o f their mytholo gy believed in one Supreme O verruling God

, ,

whose name it was not law ful to utter

.
.

”
“
When we ascend says M ii ller to the most distant hei ghts o f
, ,

Greek history the idea o f God as the S upreme Being stands before
,

us as a simple fact N ext to this adoration o f O ne God the Father

.
,

o f Heaven the Father o f men we find i n Greece a Worship of

'

, ,
”
N ature The original Z eb; was the God or Gods called by the
.
,

Greeks the Son of Time meaning that there was no God before ,
“
Him but He was Eternal
, Zeus says the O rphic line i s the .
“
, ,

Beginning Zeu s the M iddle ; o u t o f Zeus all things have been

,

” “
mad e And the Pele i de s of Dodona said Zeus was Zeus is
.

, , ,

Zeu s will be ; O great Zeus ! Z eb; vi} Zsbg é orlv Zsbg 60 0 6 , ,

6) m a n Z sfi : and h e w as Zebg mfi w rog ué ytot og Z eu s

‘
’

r ou e , ,
, , ,

Bes t and Great est .

 MO RALS AN D mama .

Th e Ba r mn a ret ai ni ng
el igi o n tau ght by Z a radi sht sa y
, t he ol d r ,

in ;thfiif c a techi sm : We beli eve in on ly o ne Go d an d d o n o t

“
-
.
,

b elieve i n any be s i de Hi m ; Who cr e ated t he Hea ve n s t he Ea rth , .

,

the Ang els O u r G o d h as nei ther sf ace nor form c o lor no r

.
. ,

shape no r fi tt ed p lace
, T he n: i s no oth er l i ke Him nor can ou r
.
,

T he Tet ragr a mma ton or some o ther w or d cove r e d h y zit, w as , .

forbidden to be pronounced But that i ts p ro n u nc iat ion m ight .

not be lost a mong she Len t en t he M f ri est u tte re d it ;ih {the

not be h ea ted ght to it ; f o

by any WhO h ad
r e v ery o t her
t no t a ri . ,

said the Jews would be incontinently s tr icke n de ad

, .

{Th e G reat Bengtian i nmates 428 120 1 6 t he time n i :the dews di d

-
, , .

the same thing in regard to the word I si s ; whi ch zth ey r egard ed ,

O rigen says : There are names which hav e ;a nat u ral p ote nc y .

5 3 9311 these W ish t he S ages ne e d a mo ng {t he Eg y p ti a ns the .

Magi i n Pers i a :t he $ azett i n i ndia What ; i s c alled Magi c ;i s

/

. .
,

as l a vain and
f
f c h imeri cal
d Epi cu reans p re act as th e Swi s s
. an

tend The n a me s S AM MIE a nd A DON AI w e re not made :e er s

.
«

ate d bei ng s gb ut (they bel ong t o a myste ri o u s t he olog y w hi c h g oes -

i ,

back to the Creator From Him comes the virtue o f these na me s

.
,

when t he y are o range s a nd e re nos need ac co rding {to {the

The fi én dfi w or d A U M r epmsm ted i the th r ee Po we r s c omb hi ed .

in their Deity : B rahma Vishnu ;a nd Strive ; or fthe Crea ting P re , , ,

se n ing and D est royi ng Power s : A sthe firs t ; U o r £94 3 the

t , ; ,
. .

. .
,

seco nd ; a nd M t he t hi rd Thi s w ord c ou ld n ot b e p ronounce d

. , . . ,

excep t by {the l ett er s f or ;its p ronu n ci ati on 13 5 one w o r

d w as s a i d
'

make Earth amia ble and eventhe A ng els o i Heav en q uake , { .

”Th e B ein
3t W or d A UM maya n r epre sents
, ay
s s i t h e R
t a of , g
“

Bei ng s O ne :SubS tance i n th ree dor ms ; w i tho ut mo de «w i thou t

,
f
,

m p as o ; mme e m h l i i
‘

fi al
n i ty t w lth l t. si n I n s ’
In c o p r eli e n n e nfin te , , ,

”
Ind ivis ib le i mmutabl e Incor pore al ; i rre sist ibl e
, , ,
.

An o ld p assag e i n the Rnrama

.
'
r ites o r dai ned gi n
the V e d t he a
as s s r ifi e es.: she ne fiel d 1
to fi s 1 11 o th e r S O em p
L n ur i fica , ,

tions shall pass away ; but that which shall novor p a ss a w ay is

,
t
622 M ORALS A N D D G MA O .

Th e D ru i d s e x pressed th e nam e o f Deity by the letter s

Among all the nations o f primitive antiquity the doctrine o f the ,

i mmortality o f the soul was not a mere probable hypothesis need ,

ing laborious researches and di ff use arg u mentation to produce

conviction o f its truth N or can we hardly give it the name o f
.

Fa i th ; for it was a lively c e r tai n ty like the feeling o f one s own

’

existence and identity and o f what i s actually present ; exerting

,

its influence on all sublunary a ff airs and the motive o f mightier ,

deeds and enterprises than any mere earthly interest coul d inspire .

Even the doctrine o f tr ansmigration o f soul s universal among ,

the Ancient Hind us and Egyptians rested o n a basis o f the o ld ,

primitive religion and was connected with a sentiment purely

,

religious It involved thi s noble element o f truth : That since

.

man had gone astray and wandered far from God he must need s
, ,

make many e ff orts and undergo a long and pain ful pilgrimage
, ,

before he could rej oin the Source o f all Perfection : and the firm
conviction and positive certainty that nothing defective impure , , ,

o r de file d with earthy stains could enter the pure region o f per
,

f e c t spirits or be eternally united to God ; where fore the soul had

,

t o pass through long trials and many p u r i fica t i o n s before i t could

attain that bliss ful end And the end and aim o f all these systems
.

o f philosophy was the final deliverance o f the soul from the old

calamity the dreaded fate and frightful lo t o f being compelled to

,

wander through th e dark regions o f nature and the various forms

o f the br ute creation ever changing its terrestrial shape and its
, ,

union with God wh i ch they held to be the lofty destiny of th e

,

wise and vi rtuous soul .

Pythagoras gave to the doctrine o f the transmigration o f soul s

that meaning which the wi se Egyptians gave to it in their Mys
t er i es
. He never taught the doctrine in that literal sense in which
it was understood by the people O f that literal doctrine not the .

least vestige i s to be found in such o f his symbols as remain nor ,

in hi s precepts collected by his d i sciple Lysias He held that men .

always remain in their essence such as they were created ; a nd

, ,
~

can degrade themselves only by vice and ennoble themselves onl y ,

by virtue .

H i e ro cle s one o f his most zealous and celebrated disciples

, ,

e xpressly says that he who believes that the soul o f man a fter his ,

death will enter the b od y o f a beast for his vices o r become a

,
'
, ,
 KN I G H T OF TH E SU N , on P RI N CE AD P E T . 623

plan t for hi s stupidi ty i s deceived ; and i s absolutely ignoran t o f

'

the eternal form o f the soul which can never change ; f or alway s , ,

remaining man it i s said to become God o r beast through vir tu e

, ,

o r vice though it can beco me neither o n e nor the other by n atu r e

, ,

but solely by resemblance o f its inclinations to theirs .

And T i maeu s o f Lo cr i a another di sciple says that to al arm , ,

men and prevent them from committing crimes they menace d ,

them with strange humiliations and punishments ; even declaring

that thei r souls would pass int o new bodies that o f a coward int o
—
,

the body o f a deer ; that o f a ravisher into the body o f a wol f ;

that o f a murderer into the body o f some still more ferociou s
animal ; and that o f an i mpure sensuali st int o the body o f a
hog .

So t oo the doc trine i s explained i n the Ph aedo And Lysia s

, ,
.

says t hat a fter the soul purified o f its crimes has l eft the body
, , ,

an d returned to Heaven it is no longer subj ect t o change o r

,

death but enj oys an eternal felicity According to the Indians i t

,
.
,

returned to and became a part o f the universal soul which ani

, ,

mates everything .

The Hi n dfi s held that Buddh a des cended o n earth to rai se all

human beings up to the perfect state He will ultimately suc .

cee d and all himsel f included b e merged i n Unity

, , , .

V ishnu i s t o j udge th e w o r ld at the last day It is to b e

'

consumed by fire : The Sun and Moon are to lose their light ;
the Stars to fall ; and a N ew Heaven and Earth to be created
-
.

The legend o f the fall o f the Spirits obscured and distorted i s , ,

preserved i n the H ind u Mythology An d their traditions a ck no w l .

edged and they rev ered the succession o f the first ancestors o f
, ,

mankind or the Holy Patriarchs o f the primitive world under

, ,

the name o f the Seven Great RI S H I S or Sages o f hoary antiquity ,

though they invested their hi sto ry w i th a cloud o f fictions ‘

The E gyptians hel d that the soul was immortal ; and that O siri s
was to j udge the world .

And thus reads the Persian legend

“
A fter Ahriman shall have ruled the world until the end o f
time SO SI O SCH the promised R edeemer will come and annihilat e
, , ,

the power o f the D EV S ( or Evi l Spirits ) awaken the dead and sit ,
’

in final j udgment upon spirits and men After that the comet .

G u r zs h e r will be thrown down and a general co nfia g r a t i o n tak e ,

place which will consume the whole world The remains o f th e

,
.
624 MORA L S AN D D OGM A .

ea rt h wil l the n sink down into Du za kh and become for three ,

p e r i ods a p la ce o f pu ni sh ment f or the wi ck ed The n by d egree s .

, ,

all wi ll be p ardon ed eve n A hri man and th e D ew and ad mitt ed to

, ,

the regio ns of bli ss a nd th u s the r e w il l be a new He aven and a

,
”
new earth .

In the do ct rines o f L am aism al so w e find ob scur ed and p artly , , ,

c onc ealed in fictio n fr agment s o f the p rimiti ve tr u th For

, .
,
“
a cc ording to that f aith T her e i s to be a final j udgme nt be for e
,

EsLI K KHA N : The goo d a re to b e ad mitted to Paradise the bad ,

to be ban i sh ed to hell w he re th er e ar e ei ght reg ions burning h ot

,

and e ight fr ee zi ng cold

I n the Mys teri es wher ev er they we re p ract i sed w as taught that

, ,

truth o f the primitive revelation the existence o f O ne Grea t ,

B eing I nfinite and pervading the Un iverse Who was there wor
, ,

ship p e d wi thout supe rstition ; and H i s marvellous n a tu r e e sse nce , ,

a nd at trib u te s t au ght to the Initiat e s ; w hi le the vulgar attribut ed

Hi s w ork s to S econdary Gods p er so ni fied and i s olated f ro m Him , ,

in fabu lo u s independ ence .

These truths were covered from the common p eople a s w i th a

veil ; and the My steries w ere ca rried i nto e ve ry country tha t w i th-

, ,

o u t disturbi n
g th e popul a r bel i e fs truth the ar ts and the sc i en ce s , , ,

might be know n to th ose w ho were capable o f u nderst andi ng

t hem and maint aini ng the tru e do ctri ne in corru pt ; w hich the
,

peo ple , p rone to superstition and id ola try Have in no ag e b een abl e
m
,

to do ; no r as any stra nge aber rat io ns and super stit ion s o f t he

,

prese nt day p rove a ny mor e no w than he reto fore For we need

,
.

bu t poin t to the d octri ne s o f so many sects tha t degr ade t he Cre

ator to the rank and assign to Him the p assi ons o f humanity to
, ,

prove th at now as always the o ld t ruth s must be committe d to a

, ,

few or they w i l l be o ve rlai d With fic tion and err o r and i r r etri eva
, ,

bly lost
°

Th ough M asonry i s ident ical with the Anc ient My ster ies it is ,

so in this qualified se nse ; that it presents bu t an i mpe r fect im age

'

o f thei r brilliancy ; the ruins only o f th eir grandeur and a sys ,

t e m t ha t has e x pe rien ced p r ogressive alt eratio ns the frui ts o f

'

socia l e ve nt s and polit i ca l ci rc u m stance s Upo n le avi ng Egypt . ,

the Mysteries were modi fied by the habits of the di ff eren t na ti on s

among w hom th ey were i ntroduce d Though orig in ally more .

mo ral and political th an religi ous they so on be ca me the heritage , ,

a s it were o f the p riests and e ssenti ally relig iou s thou gh i n re al i ty

, , ,
62 6 M ORA L S AND D O G MA .

the combinations of numbers the inversion o f l etters in writing

,

and the concealed meanings which they claimed to discover there

in The K abalah i s the key o f the occult sciences ; and the Gnostics
.

were born o f the K abal ists .

The science o f numbers represented not only arithmetical qual

it i es but al so all grandeur all proportion By it we necessarily
, , .
.

arrive at the discovery o f the Principle or First Cause o f things ,

called at the present day TH E AB SO LUT E

.
.

O r UN I TY that lo ftiest term to which all philosophy directs

—
,

i tsel f ; that imperious necessity o f the human mind that pivot .

r ound which it is compelled to group the aggregate o f its ideas

Unity this source thi s centre o f all systematic order this princi
, , ,

ple o f exi stence thi s central point unkn own in its essence but
, , ,

mani fest i n its eff ects ; Unity that sublime centre to which the
,

chain o f causes necessarily ascends was the augu st Idea toward ,

which all the ideas o f Pythagoras converged He refused the title .

o f S ag e which means on e w h o kn ow s
,
H e invented and applied .
,

to himsel f that o f P h i los oph er signi fying one who i s f on d of o r

,

s tu di e s th i ngs s e cr e t a n d oc cu lt The astronomy which he mys

.

t e r i o u sly taught was as tr ology : his science o f numbers was based

,

o n K ab ali sti c al principles .

The Ancients and Pythagoras himsel f whose real principles

, ,

have not been always understood never meant to ascribe to num ,

bers that i s to say to abstract signs any special virtue But the
, , ,
.

Sages o f Antiquity co ncurred in recognizing a O N E F I R ST CA U SE

( mater i al or spiritual ) o f the existenc e of the Universe Thence .
,

UN I T Ybecame the symbol o f the Supreme Deity It was made to .

e x press to represent God ; but w ithout attributing to th e mer e

, ,

nu m be r O N E any divine or supernatural virtue .

The Pythagorean ideas as to particular numbers are partially

ex pressed in the following

L E CT U RE OF TH E KABA L I ST S .

Why did you seek to be received a Knight of the K a

balah ?
know by means o f numbers th e admirable harmony
To , ,
,

which there i s between nature and religion .

How were you announced ?

By twelve raps .

What do they sign i fy ?

 KN I G H T or T H E SU N , on P RI N C E AD P E T . 627

The twelve bases o f o u r temporal and spiritu al happ i nes s .

What i s a K abali st ?
A man w h o has learned by tradition the Sacerdotal A rt
, ,

and the R oyal Art .

What means th e device O mni a i n nu mer is si ta su nt ?

,

That everything lies veiled in numbers .

Explain me that .

I will do so as f ar as th e number 1 2 Y our Sagacity w i l l

, .

di scern the rest .

What signifies the u ni t in the number 1 0 ?

G OD creating and an irn ati ng matter e x pr essed by 0
, , ,

w hich alone i s o f no value

, , .

What does the unit m ean ?

In the moral order a Word incarnate in the bosom o f a
,

vi rgin o r religion
—
In the physical a spirit embodied in th e
.
,

virgin earth o r nat ure

—
.

What do you mean by the number tw o ?

A ns In the moral order man and w oman In the phy .

si cal the a c ti ve and the passi ve

, .

What do you mean by the number 3 ?

In the moral order the three theological virtues
, .

th e physical the three principles o f b odies

, .

What do you mean by the number 4 ?

The four cardinal virtues The four elementa ry .

q ualities .

Q u What do you mean by the n u mber 5 ?

The q u i ntessence o f religion The quinte ssenc e o f .

matter .

What do you mean by the number 6 ?

The theolo gical cub e The physical cube .

What do you mean by the number 7 ?

The seven sacraments The seven planets .

Wh at do you mean by the number 8 ?

The small number o f Elu s The small numbe r o f w i se

What do you mean by the number 9 ?

The exaltation o f religion The exaltation of matte r .

What do you mean by t e number 0

h 1 ?

The ten commandments The ten precepts of n atu re

.

What do you mean by th e nu mb e r 1 1 ?

628 mom ns A W DQ G SI fir
‘

m 1 . The mul t ipli c ati on of f é hgi on

‘

Th e mh higlihh ho n
of nature .

e
‘

. Wh at me an by th e numbe r P2 ?
do you
l
A ns The twelve Articles o f Faith the twelv e Apost le s, f our?“
. .
,

datio n drf th é Holy Ci ty Who pre ache d th ro figltotfifi th e Whole

'
,
’

world for o u r happi ness and sp ir i t u al j oy Th e tw e lve ope ra

’ ’
‘

i
. .
,

tions o f nature The t welve signs o f the Zodi aic}f ou ndat ion of th e
’

fireman Mobile e xten di ng rt w

?
,
ho“ the Uhh hrse for ou r
t emporal felici

[ The R abbi th e S é n h e d fi in t ) ad ds : F r om
‘
a li
‘

fi ha t ‘ J

y o u hav e sa i d r é su lt s t lfat th e uni t de ve fi i el f i 2 i

'

t f? s o
‘
r t , o p s s c rn r
,

l d three internally and so pr d u c 4 t n fl h é fié

‘

p e t e 1 n o es e x ,
e r a
y ; w r ,

through 6 7 8 9 i t arrives at 5 half 5 1 the sph eri c al nu mhe r

, , , ,
!
,

IO to a se efird pass i ng th r ough l l t o 1 2 331 rd E 6 rai se i t sel f By th e

‘
’
‘ ‘ ’

, , , , ,

hu h h h 4 mles 1 0 ; to th e nrfrnb er 6 ti me s 1 2 fh h fsm femh ah a

'
" "
a

. ,

summit o f our eternal happiness ] .

What is th e gé né ra ti ve nmh her ?

’ '

I n th e W hi rty it i s th e tffi i t f in Greated thin g s; th e

’
‘
A ns : ,

number 2 : Because the Divinity I ; efigendé fi 2, afi d in created ,

’ ‘

things 2 engender s l .

W i m t m j es ti fim w f
‘

i h
'

Q u ” l aéf s t e os a c n

A ns 3 because it denote s the triple di vme e ss ence

“
l
. . .
,

Q u . What . 1 5 t h e m ost m y st er i ou s hu m b e r .

Ah si 4 because it contai ns all th e myster i es of natu re

'

. .
,

Q u . What. i s the most occult number ?

5 becaus e i t is i nh losé d i ff the he me of t he sefi e s

’

Q if f : What is t e mo st mm
,

h 1 m h ?
'

33 fi u ef
6 because it contains the source o f our spiritual a nd é é fl
’
o

p o r e a l happiness .

Whh t i s are mast fortunat e

7 becau se i t lead § u s to th e decade th e pe r fect ntm
'

fn
‘ ’ ’

a
, ,

ber .

Which i s the fiffftm ér m o st to be desi red ?

Ahh 11 6 wh o po sse ss es i t, h; h f the number of th e
'

Elu s and Sages .

Which i s the mast su bl ime rth rfillef ” ?

'

9 h é é é h é e by it religi on hfi d fia tur é h f é exalt ed

'
’ ‘
‘
‘

. .

W i h i s the fh hh pe rf ec t fiu rfib é r
h c
‘ ?

A ltsf 1 0 Because i t ific lu de s w ay, wh i ch c r é fité d e ye r y th ing

: , ,

a n d zero symbol Of m a te r a nd chaos Wh ence evef ythi ng e e rged

t m .
, ,
630 M ORA L S A ND D GMA O .

Tw o ,
i s the symbol o f diversity inequality division
or th e du ad, , , ,

separation and vicissitudes ,

.

The figu re 1 signifies the living man [ a body standing upright }

man being the only l iving being possessed of this faculty Adding .

to it a head we have the letter P the sign of Paternity Creative

, , ,

Power ; and with a further addition R signi fying man in motion , , ,

going I ens l tu r u s
, ,
.

The Duad i s the origin o f contrasts It is the imperfect co ndi .

tion into which according to the Pythagoreans a b e i ng f alls when

, , o
,

he detaches himsel f from the Monad or God Spiritual beings ’

,
.
,

emanating from God are enveloped in the duad a nd therefore , ,

receive only illusory impressions .

As formerly the number O N E designated harmony order or the , ,

Good Principle ( the O N E and O N LY G OD expressed in Latin by ,

S olu s whence the words S ol S ole i l symbol o f thi s God ) the

, , , ,

number Tw o expressed the contrary i dea There commenced the .

fatal knowledge of good and evil Everything double false .

, ,

opposed to the single and sole reality was expressed by the Binary ,

number It expressed al so that state o f contrariety in which na

.

ture exists where everything i s double ; night and day light and
, ,

darkness cold and heat wet and dry health and sickness error
, , , ,

and truth o ne and the other sex etc Hence the R omans
, , .

dedicated the second month i n the year to Pluto the God o f ,

Hell and the second day o f that month to the ma n é s o f the

,

dead .

The number One with the Chinese signified unity harmony , , , ,

order the Good Principle o r God ; Tw o disorder duplicity false

, , , , ,

hood That people i n the earliest ages based their whole philo
.
, ,

sophical system on the two primary figures or lines one straight ,

and unbroken and the other broken or divided into two ; doubling
,

which by placing o ne under the other and trebling by placing

, ,

thr ee under each other they made the four symbol s and eight ,

K ou a ; which re ferred to the natural elements and the primary ,

principles o f all things and served symbolically or scientifically ,

to express them Pla to terms unity and duality the original ele
.

ments of nature and first principles o f all existence : and the

, ,

oldest sacred book o f the Chinese says : The Great First Princi
p e has produced two equations and di ff erences or primary rules
l ,

o f existence but the tw o primary rules or two oppositions namely ,

YN and Y A N G or repose and motion have produced four si g ns or

, ,
 KN I G H T or T H E SU N , on P R I N CE ADEP T . 631

sy mbols and the four symbol s have produced the ei ght KO UA o r

,
”
f urther combinations .

The interpretation o f the Herm etic fables shows among every ,

anci ent people i n their principal gods first 1 th e Creating

, , , ,

Monad then 3 then 3 times 3 3 times 9 and 3 times 2 7 This

, , , , .

triple progression has fo r its foundation the three ages o f N ature ,

the Past the Present and the Future o r the three degrees o f u ni
, ,

versal generation B irth Li fe Death

. B eginning middle end , , .
, , .

The Monad was male because its action produces no change i n ,

i tsel f but only ou t o f itsel f It represented the creative principle

,
. .

The Duad for a contrary reason was female ever changing by

, , ,

addition subtraction or multiplication

, It represents matte r
,
.

capable o f form .

The union o f the Monad and Duad produces the Triad signi fy ,

ing the world formed by the creative principle out o f matte r .

Pythagoras represent ed the world by the right angled triangle in -

,

which the squares o f the two shortest sides are equal add ed
. ,

together to the square o f the longest one ; as the world as form ed

, , ,

i s equal to the ci cative cause and matter clothed with form , .

The ternary i s the first o f the unequal numbers The Triad .

,

mysterious number which plays so great a part in the traditions

,

o f Asia and the philosophy of Plato image o f the Supreme Being , ,

i ncludes in itsel f the properties o f the first two numbers It was .

,

t o the Phil osophers the most excellent and favorite number : a

,

mysterious type revered by all antiquity and consecrated in th e

, ,

Mysteries ; wherefore there are but three essential Degrees among

M asons ; who venerate in the triangle the mo st au gu st mystery
, ,
~
,

that of the Sacred Triad obj ect o f thei r homage and study , .

In geometry a line cannot represent a body absolutely perfect

,
.

As little do two lines constitute a figure demonstratively perfect .

But three lines form by their j unction the TR I A N G L E or the first

, , ,

figure regularly perfect ; and this is why it has se rved and still
s erves to characterize The Eternal ; Who infinitely perfect in Hi s ,

nature is as U ni ve r sé l Creator the first Being and consequently

, , , ,

the first Perfection .

The Quadrangle or Square perfect as it appears being but the , ,

se cond perfection can in no wise represent God ; Who i s the fir st

, .

It is to be noted that the name of God i n Latin and French

( Deus Dieu
, ) has for ,
its initial the Delta or Gre e k Triangl e .

Su ch i s the reason among ancients and mode m s f or the cou se

, ,
632 M OR AL S A ND D G M A O .

cr a ti oln o f the Triangle whose three sides are emblems o f the three
,

K ingdoms or N ature or God

, In the centre i s the Hebrew J OD
, .

( init ial o f mm ) the Animating Spirit

,
of Fire the generative ,

p rinciple represented
,
by the letter G initial o f the name o f Deity .
,

i n the languages o f the N orth and the m eaning whereo f i s ,

Generation .

The first side o f the Triangle off ered to the study o f th e ,

Apprenti ce i s the mineral kingdom symbolized by T

, ,

The second side the subj ect of the meditations o f the Fellow
,

Cra ft i s the vegetable kingdom symbolized by S e hib

, ( an ear
,
o f
c orn ) . In this reign begins the Generation o f bodies ; and thi s is
why the letter G in its radiance is presented to the eyes of th e
.
, ,

a dept .

The third side the study whe reof i s devoted to the animal
,

kingdom and completes the in struction o f the Master i s symbo l

, .
,

i z ed by Mach ( Son o f pu trefaction ) .

The figure 3 symbolizes the Earth It i s a figure o f the ter .

re str i al b o dies The 2 upper hal f o f 3 symbolizes the vegetable

.
, ,

world the lower hal f being hidden f rom our sight

, .

Three al so referred to harmony friendship peace concord and , , , ,

temperance ; and was so highly esteemed among the Pyt h ago

re ans that they called it perfect harmony .

Three fo ur ten and twelve were sacred numbers amon g the

, , ,

Etrurians as they were among the Jews Egyptians and H i ndfi s

, , , .

The name o f Deity in many N ations consisted o f three lett e rs

, ,

a mong the the Persians ,

a mong th é Hin das A U M ; among the Scandinavians, ,

O n the upright Tablet o f the K ing di scovered at N i m r o u d no , ,

less than five o f the thirteen names o f the Great Gods consi st o f
th ree letters each A N U SA N YA V BA R and BEL
—
, , , , , .

The quaternary is the most per fect number and the root o f ,

o ther numbers and o f all things ,

The tet rad expresses the first .

mathematical power Four represents also the generative p ower

.
,

from which all combinations are derived The Initiates considered .

it the emblem o f Movement and the Infinite representing every ,

:

t hing that is neith e r corp oreal nor sensible Pythagoras c o muni .

m -

c a te d it to his disciple s a s a symbol of the Eternal and Creativ e

Principle under the n ame o f Q uaternary the Ine ff able N ame of

,
‘

God , which signi fies Sou rce o f everything that has received e x i st s

e nce : and w hich i n He br e w i s co mpo s e d of f o u r l e t t e rs

, ,
.
634 M ORA LS AN D D G M A. O

th e Bad Principle bringing trouble into the in ferior o rde r — in a

, ,

word the B inary acting in the Ternary

,
.

Under another aspect it was th e emblem o f marriage ; because

i t is composed o f 2 the first equal number and o f 3 the first u n
, , ,

e qual number Wherefore Juno the Goddess o f Marriage had

.
, ,

f o r her hieroglyphic the number 5 .

Moreover i t has o ne of the properties o f the number 9 that o f

, ,

r eproducing itsel f when multiplied by itsel f : there being always

,

a 5 o n the right hand o f the product ; a result which led to its use

a s a symbol o f material changes .

The ancients represented the world by the number 5 A reason .

f o r it given by D i o do ru s i s th at it repre sents earth water air

, , , , , ,

fire and ether o r spirit Thence the origin o f em e ( 5 ) and H w

,
-
. r o

th e Universe as the whole , .

The number 5 designated the universal quintessence a nd sym ,

b oli z e d by its form 9 the vital essence the animating spirit

, , , ,

w hich flows [s e r pe n ta t ] through all ature In fact this i nge ni

n .
,

ou s figure i s the union o f the two Greek accents placed over

those vowel s which ought to be o r ought not to be aspirated The
'

fi rst sign bears the name o f potent spirit ; and signifie s the
Superior Spirit the Spirit o f God aspirated ( spi r a tu s ) respired by
, ,

man The second sign i s styled mild spirit and represents the
.
,

secondary spirit the spirit purely human ,

i
.

The triple tr i angle a figure o f five lines uniting in five points

, ,

w a s among the Pythagoreans an e mblem o f Health .

It i s the Pentalpha o f Pythagoras o r Pentangle o f Solomon ; ,

h a s five lines and five angles ; and is among Masons the outline o r , ,

o rigin o f the five pointed Star and an emblem o f Fellowship

-
,
.

The number 6 was in the Ancient Mysteries a striking emblem , ,

o f nature ; as presenting the six dimensions o f all bodies ; the Six

l ines which make up their form viz the four l ines o f direction ,
.
, ,

t oward the N orth South East and West ; with the two lines o f
, , ,

height and depth responding to the zenith and nadir The sages
,
.

applied the senary to the physical man ; while the S eptenary was ,

for them the symbol o f his i mmortal spi rit

,
.

The hieroglyphical senary ( the double equilateral triang le ) i s

the symbol of Deity .

Sxi i s also an emblem o f health and the symbol o f j ustice ; b e

,

c ause i t i s the first perfect number ; that is the first whose ali quo t ,

parts or 3 2 a n d added to g ether make itsel f ,

.
, ,
 KN I G H T OF T H E SU N , OR P RI N CE AD EP T . 635

O rmuzd created six good spirits and Ahriman evi l ones , si x .

These typi fy the six Summer and the six Winter months .

N o number has ever bee n so universally in repute as the septen

ary I ts cel e brity i s due no doubt to the planets being s ev e n in
.
, ,

number It belongs also to sacred things The Pythagorean s

.

-
.

regarded it as formed o f the numbers 3 and 4 ; the first whereof

was in their eyes the image o f the three material elements and
, , ,

the second the principle o f everything that i s neither corporeal

nor sensible It presented them from that point o f vie w the em
.
, ,

blem o f everything that i s perfect .

Considered as composed o f 6 and unity it serves t o designat e ,

the i nvisible centre or soul o f everything ; because no body exists ,

o f which six lines do not constitute the form nor without a sev ,

e nth interior point a s the centre and reality o f the body whereo f
, ,

the externa dimensions give only the appearance

l .

The numerous applications o f the septenary confirmed the a n

cient sages 1 n the use o f thi s symbol Moreove r they exalted the .
,

properties o f the number 7 as having in a subordinate manner , , ,

the perfection o f the unit : for i f the unit i s uncreated i f no num ,

ber produces it the seven i s al so not engendered by any number

,

c ontained in the interval between 1 and 1 0 The number 4 o ccu .

pies a n arithmetical middle ground between the unit and 7 inas -

,

much as i t i s as much over 1 as it i s under 7 the di fference each , ,

way being 3 .

The number 7 among the Egyptians symbolized li fe ; and this i s

, ,

why the letter Z o f the Greeks was the initial o f the verb Z ow) I
'

live ; and n yg ( Jupiter ) Father o f Li fe ,

.

The number 8 or the octary i s composed o f the sacred num

, ,

bers 3 and 5 O f the heavens o f the seven pl anets and o f the

.
, ,

sphere o f the fixed stars or o f the eternal unity and the m yste r i
,
'

ous numbe r 7 is composed the ogdo ade the number 8 the first
.
, , ,

cube of equal numbers regarded as sacred in the arithmetical phi,

lo so p h y .

The Gnostic ogdo a de had eight stars which represented the ,

eight Cabiri o f Samothrace the eight Egyptian and Ph oenician ,

principles the eight gods o f X enocrates the eight angles o f the

,
‘

cubic stone .

The number eight symbolizes per fection : and its fi g ure 8 or 00 ,

indicates the perpetual and regular course o f the Univers e .

It i s the first cube ( 2 X 2 X and signifies friendship pru ,

686 n ou ns A N N DOG M A .

denc e , ou n se l a nd j u stice : I t w a s a symbol o f the p r ii neval Pa w

. c ,
.

which re garded all men as eq u ah

The nov ar y or triple ternary
,
I f the n u mber thr ee w as cele .

b r a te d among the anci en t s ages tha t of thr ee ti mes three had no

’
‘

. .

l es s ce le brity ; becau se; a cco rdi n g to th e m each of the th ree ele '

men ts wh i ch constit ut e ou r bo di e s i s terna ry : the; wa ter contain »

ing e arth and fire ; th e ear th: c ontaining igneou s a nd aqueou s

.
“

arti le d t he fir h i te mp ered b g
”

lobu le f water and '

an e e ng y s o
p c s ;
terre strial cor pu scle s wh i c h se rv e to feed i t N o on e o f the three .

elements being entirely separate d from the othe rs all mater i al be ,

‘

ings com p osed o f these th r ee el eme nt s whe r eof each i s tripl e may , ,

b e design ated by th e fi gu r at ive nu mber of thre e times three w hich ,

has becom e th e symbol o f all for m atio n s o f b odies Henc e th e .

na m e of nint h envelo pe gi ve n to matter Ever y material ex ten

,
: .
t

sion every circula r l i ne h as for r ep res ent ativ e si gn the numb er

, ,

nin e among the Pyt ha go r ea n s ; wh o h ad o bs e rv ed the p r operty

,

whi sh th i s number posses se s of rep rodu ci ng i t se l f incess antly and

,

ent i r e i n ever y mul tipli c a tio n ; th u s off erin g to th e mi n d a

,
’

very striking emble m o f ma tt e r wh ich i s i nc e s sant l y com po sed

be fore our eyes aft er h av i ng und er gone a tho usand dec omposi
,

The n u m ber nin e was consec rate d to the Sphe res and the Mus es
r
.

It is the sign o f ev e ry cir cu mf er ence ; be cau se a ci rcle o f 360 de- r

grees i s equal to 9 that i s to say 3 , Ne ve rthel ess , ,

the an ci ent s regarded t his numbe r wi th a so rt o f terro r : they con

si de r e d it a ba d p re sa ge ; a s the sy mb ol o f ve rsa til ity of chang e
‘

, ,

and the emblem of the fr ai lty o f hum an a ff ai r s W heref ore they .

a voided al l numb er s w her e nin e a p pe ar s and chiefly 8 1 the prod , ,

.

u ct o f 9 m u lt ip l i e d by itsel f and th e ad dit ion whereo f 8 + I , , ,

ag a i n pr e sen t s the nt imbe r 9 .

As th e figur e o f the n u mb er 6 w as th e symbo l o f the t errestri al

g lo b e an im
, at ed b y a di vin e spirit the figu r e of th e number 9 sym ,

b o li z e d the earth under the influence o f the Evil Principle ; and

,

t he nce the terror it i nspir e d N ever th eless ac cording to the Kab

.
,

a li st s, th e figu r e 9 symb o li zes t h e gener a t i ve egg or t he im age o f

"

a little gl o bular be i ng fr om W hos e l ow er sid e se e ms to flo w i ts

,

spirit o f li fe .

The Enn ead si gni fying an aggregate o f 9 things or pe rs on s i s

, ,

t h e firs t s q uare o f u ne qual numbers .

Ever y on e i s aw are of the sin gul ar p ropertie s o f t h e number 9 ,

638 M ORA LS O
A N D D G M A.
'

24nd so th e cu bes
2
81 .

7 29 324 6561

6561 6 561 l

5 103 = 9 3280 5
39366

53 1 44 1

The number 10 or the Denary i s the measure o f everything ;

, ,

an d reduces multiplied numbers to unity Containing all the .

numerical and harmonic relations and all the properties o f the ,

numbers which precede it it concludes the Abacus or Table o f ,

Pythagoras To the Mysterious Societies this number typified

.
,

th e assemblage o f all the wonders o f the Universe They wrote it .

thu s 6 that is to say Unity in the middle o f Zero as the centre

, , ,

o f a circle or s ymbol o f Deity

,
They saw in this figure every .

thing that should lead to reflection : the centre the ray and the , ,

circum ference represented to them God Man and the Universe

, , ,
.

This number was among the Sages a sign o f concord love and
, , , ,

peace To Masons it i s a sign o f union and good faith ; because

.

it is expressed by j oining two hands or the Master s grip when ,

’
,

the number of fingers gives 1 0 : and it was represented by the

Tetracty s o f Pythagoras .

The number 12 like the number 7 i s celebrated in the worship

, ,

o f nature . The two most famous divisions o f the heavens that ,

by 7 which i s that o f the planets and that by 12 which i s that

, , ,

o f the Signs of the Zodiac are found upon the religious monu ,

ments o f all the peoples o f the Ancient World even to the remote ,

e xtremes o f the East Although Pythagoras does not speak o f

.
-

the number 12 it i s none the less a sacred number It i s the

, .

i mage of the Zodiac ; and consequently that o f the Sun which ,

r ules over it .

Such are the ancient ideas in regard to those numbers which so

o ften appear in Masonry ; and rightly understood as the old Sages ,

understood them they contain many a pregnant lesson

,
.

Before we enter upon the final lesson of Masonic Philosop h y ,

we will delay a few moments to repeat to you the Christian inter

p r e t a t i o n s o f the Blue De g rees .
 K N IGH T or T H E SU N , on P RI N C E AD PT. E 639

In the First Degr ee they said there are th ree symbols to be

, ,

applied .

l st Man after the fall was left naked and de fenceless agai n
.
, ,
st
the j ust anger o f the Deity Prone to evil the human race stag .
,

ge r e d blindly onward into the thick darkness o f unbel ief bound ,

fast by the strong cable tow o f the natural and sin ful will -
.

Moral corruption was followed by physical misery Want and des .

t i tu t i o n invaded the earth War and Famine and Pestilence filled

.

up the measure o f evil and over the sharp Hints of mis f o rtune
,

and wretchedness man toiled with naked and bleeding feet This .

condition o f blindness destitution misery and bondage from

, , , ,

which to save the world the R ede emer came i s symbolized by the , .

condition o f the candidate when he i s brought up for the first ,

time to the door o f the Lodge .

2 d N otwithstanding the death o f the R edeemer man can be

.
,

saved only by faith repentance and reformation To repent he

, , .
,

must feel the sharp sting o f conscience and remorse like a sword ,

piercing hi s bosom Hi s confidence in hi s guide whom he i s told

.
,

to follow and fear no danger ; hi s trust in God which he is caused ,

t o pro fess ; and the point o f the sword that i s pressed against hi s
naked left breast over the heart are symbolical of the faith repent , ,

ance and re formation necessary to bring hi m to th e light o f a

l i fe in Chri st the Cru cified .

3d Having repented and reformed and bound himsel f to the

.
,

s ervice o f God by a firm promise and obligation the ligh t o f ,

Chri stian hope shines down into the darkness of the heart o f the
humble pe nitent and blazes upon his pathway to Heaven And
,
.

this i s symbol ized by the candidate s being brought to light a fter ’

,

he i s obligated by the Worship ful Master who in that is a symbol

, ,

o f the R edeemer and so brings him t0 ligh t with the help o f °

, ,

the brethren as He taught the Word with the aid o f the Apos
,

t les
.

In the Second Degree there are two symbols

4 th . The Christian assumes new duties toward G od and his
fellows Toward G o d o f love gratitude and veneration and an
.
, , , ,

anxious desire to serve and glori fy Him ; toward hi s fellows o f ,

kindness sympathy and justice And thi s assumption o f duty

, ,
.
,

thi s entering upon good works is symbolized by the Fellow ,

C ra ft s obligation ; by which bound as an apprentice to secrecy

’
,

m erely and set i n the N ortheast corner o f th e Lodg e he descends

, ,
640
'

M ORA L S A ND D G M A O .

as a Fellow Cra f t i nto the body o f the b rethren and assume s t h e

-
,

active duties o f a good Mason .

5 th The Chri stian reconciled to God sees the world in a n ew

.
, ,

light Thi s great Universe i s no longer a mere machine wound

.
,

up and set going si x thousand o r si x ty million s years ago and le ft ,

to run on afterward forever by virt ue of a law o f mechanics cre ,

ated at the beginning without further care or consideration o n

,

the part o f the Deity ; but it has no w become to him a great ema
n ation from G o d the product o f His thought not a mere dead
, ,

machine but a thing o f li fe over which God watches continually

, , ,

and every movement o f which i s immediately produced by H i s

present action the law o f harmony being the essence o f the Deity
, ,

t e enacted every instant

-
And this i s symbolized by the imper
.

fe e t instruction given in the Fello w Craft s Degree in the science s -

’
, ,

and particularly geometry connected as the latter i s with God,

Himsel f in the mind of a Mason because the same letter suspend , ,

ed i n the Ea st represents both ; and astronomy or the knowl edge

, ,

o f the laws o f motion and harmony that govern the spheres i s but ,

a po rtion o f the wider science o f geometry It i s so symbol ized .

,

because it i s here in th e Second Degree that th e candidate first

, ,

receives an other than moral instruction .

There are al so two symbol s in the Third Degree which wi th , ,

the 3 in the first and 2 in the second make the 7

, ,
.

6th . The candidate a fter passing through the first part o f the
,

ceremony imagines himsel f a Master ; and i s surprised to be i n

,

formed that as yet he i s not and that it i s uncertain w hether he ,

ever will be He i s told o f a di fficult and d angerous path yet to

.

be travelled and i s advised that upon that j ourney it depend s

,

whether he will beco me a Master This i s symbol ical o f that .

which our Saviour said to N icodemus that notwithstanding hi s

.
, ,

moral s might be beyond reproach he could not enter the K ingdom ,

o f Heaven unless he were born again

; symb olically dyin g and ,

again entering the world regenerate like a spotless in fant ,

.

7 th The m u rder of Hir am h i s burial and hi s being raised

.
, ,

agai n by the Master are sy mb ols both o f the death burial and
, , ,
,

resurrection o f the R edeeme r

; an d o f t h e death and burial in
sins o f the natural m an and h i s being rai s ed again to a new l i fe
, ,

o r b o rn again by the dire ct acti on of the R e de emer a fter Moral

, ;
ity ( sy mbolized b y the Ente red A p p rent ic e s grip ) and Philo sophy ’
,

( y
s m b o li ze d by t h e gr ip o f t h e Fe ll ow -C ra f t ) had f a i l ed to ra i se ,
642 M ORA L S O
A N D D G M A.

and Peter deserted H im and when the other disciples doub te d

,

whether He would ari se from the dead ; but which rose from H is
tomb and flowed rapidly over the civilized world ; and so that
which was supposed to be los t was fou n d It symbolizes al so the .

Saviour Himsel f ; the WORD that was in the beginning— that was
w i th God and that w as God ; the Word o f li fe that was made
, ,

flesh and dwelt among us and was supposed to be lost whil e He

, ,

“
lay in the tomb for three days and His di sciples as yet knew not
, ,

the scripture that He must ri se again from the dead and doubt ,

ed when they heard o f it and were amazed and frightened and

,

still doubted w hen He appeared among them .

The bush o f acaci a placed at th e head o f the grave o f K hir O m -

i s an emblem of resurrection and immortality .

Such are the explanations o f our Chri stian brethren ; entitled ,

like those o f all other Masons to a respectful consideration

,
.

CLOSI N G I N ST R UCT I ON .

There i s no pretence to in fallibility in Masonry It i s not fo r .

us to dictate to any man what he shall believe We have hitherto

'

.
,

in the instruction of the s everal Degrees confined ourselves to ,

laying before you the great thoughts that have found expression
in the di fferent ages o f the world leaving you to decide for your
,

sel f as to the orthodoxy or heterodoxy of each and what propor ,

tion of truth i f any each contained We shall pursue no other

, ,
.

course in this closing Philosophical instruction ; i n which we

propose to deal with the highest questions t hat have ever exerci sed
the human mind w ith the existence and the nature o f a God
,
—
,

with the existence and the nature o f? the human soul and with the ,

relations o f the divine and human spirit with the merely material
Universe There can be no questions more important to an intel
.

lig e nt being none that have for him a more direct and person al
,

interest ; and to this last word of Scottish Masonry we invite your

serious and attentive consideration And as what we shall now .
,

say will b e but the completion and rounding—o ff of what we have

_

already said in sev e ral o f the preceding Degrees in regard to the

v
,

O ld Thought and the Ancient Philosophies we hope that you ,

have noted and not forgotten our previous lessons without which ,

thi s would seem imper fect and fragmentary .

In its idea o f rewarding a faith ful and intelligent workman by

con ferring upon him a knowledge o f the True Word Masonry ,
 K N I G H T O F T H E S U N , OR P RI N CE E T
AD P . 64 3

ha s perpetuated a very great truth because it involves the ,

proposition that the idea w h ich a man forms o f God i s always the
most important element i n his speculative theory of the Universe ,

and in hi s particular practical plan o f action for the Church the ,

St a te the Community the Family and his own individual l i fe

, , , .

I t will ever make a vast di ff erence in the conduct o f a people in

war or peace whether they believe the Supreme God t o be a cruel
,

Deity delighting in sacrifice and blood or a God o f Love and an

, ,

individual s speculative theory as to the mode and extent o f God s

’ ’

government and as to the nature and reality o f his own free wil l
,
-

and consequent respo nsibility will needs have great influence i n ,

s haping the course o f hi s l i fe and conversation .

We see every day the vast influence o f the popular idea o f God .

All the great hi storical civilizations o f the race have g rown out
o f the national ideas which were formed o f G od ; or have been

intimately connected w ith those ideas The popular Theology .

,

which at first i s only an abstract idea in the heads o f philosopher s ,

by and by show s itsel f in the laws and in the puni shments for ,

crime in the churches the ceremonies and the sacraments the

, , ,

festival s and the fasts the weddings the bapti sms and the , ,

funerals in th e hospital s the colleges the school s and all the

, , , ,

soci al charities in the relation s o f husband and wi fe p arent and

, ,

child in t he daily work and the daily praye r o f every man

, .

As the world grows i n its development it necessarily o u tgrows ,

i ts ancient ideas o f God which were only temporary and pro ,

vi sional A man who has a hi gher conception o f God than t hose

.

about him and who denies that thei r conception i s God i s very
, ,

likely to be called an Atheist by men who are really far less

believers i n a Go d than he Thus the Christians who said the .
,

Heathen i dols were n o Gods were accounted Atheists by the ,

People and ac c ordingly put to death ; and Jesus o f N azaret h

,

w a s crucified as an unbelieving blasphemer by the Jews , .

There i s a mere formal A th e i sm w h i ch i s a denial o f God in

'

ter ms but not in r e ali ty

,
A man says There is no God ; that i s
.
, ,

no God that i s sel f originated or that never originated but always

-
, ,

WA S and H AD B EE N who i s the cause o f existence who i s the

, ,

M ind and the Providence of the Universe ; and so the order ,

beauty and harmony o f the world o f matter and mind do not

,

indicate any plan or purpose o f Deity But he says N A TU RE .

, , ,

meaning by that the whole sum total o f existence th a t is power - —

,
 644 M ORA L S A ND D G MA O .

ful act ive wi se and good ; N a tu r e is sel f origi nated o r always

, , ,
-
,

was and had be en the cause o f its own e x isten c e the mind o f , ,

the Universe and the Providence o f itsel f There i s obviously a .

plan and purpose whereby order beauty and harmony a re brought , ,

about ; but all that i s the plan and purpose o f nature .

In such cases the absolute denial o f God is only fo r mal and

,

no t real The q u ali ti e s of God are admitted and a ffirmed to be

.
,

real ; and it is a mere change o f name to call th e possesso r o f

t hose qualities N a tu r e and not G od The real questio n i s
, ,
.
,

whether such Qualities exist as we call G o d ; and not by what , ,

p articular name we shall designate the Qualiti es O ne man may .

call the su m total o f these Q ualit ies N a ture ; another Heaven ; a , ,

third Universe a fourth Matte r ; a fi fth Spirit ; a sixth God

, , , , , ,

Th eo s Ze us Al fadir Allah or what he plea ses All admit the

, , , ,
.

existence of the Be ing Power or EN S thus diversely named Th e , , ,

.

name i s o f the smallest cons equence .

Re al Athe ism i s the denial o f the exi stenc e o f a ny G od o f the ,

actuality of all possible idea s of God It den ies that there i s a ny .

Mind Intelligence or EN S that i s the Cause and Provid en ce of

, , ,

the Universe and o f any Thing or any Exi stenc e Soul Spirit or
, , , ,

Being that i n te n ti o nally or i n telli g e n tly prod u ce s the O rder

,
‘

B eauty and Harmony there of and the constant and regular

, ,

modes o f operat ion the r ein It must nec essarily deny that t here .

is any law order or harmony in existence or any constant mo de

, , ,

o f operat i on in the world ; for it i s utterly impo ssibl e for any

,

human c reature to co nceive however much he may pr e te n d to do ,

so o f eit h er o f these except as a consequence o f the ac tion of

, ,

Intelligence ; which is indee d that otherwise unknown thing , , ,

t he existence o f w hich these alone prove ; othe r wise than as the

'
cause of these not a thing at all ; a mere name for the wholly
,

uncognizable cause of these .

The r ea l athei st must deny the existence o f the Qu alities o f God ,

,

deny that there i s any mind o f or in th e Univers e any sel f con ,

-

sc ious Providence any Pr ovide nce at all He must deny that , .

there is any Bein g or Cause o f Finite things tha t i s se l f co n sc mu s ,

-

ly powerfu l wise j ust loving and faith ful to itsel f and its o w n
, , , ,

nature He m ust de ny that there is any pl an i nthe Universe o r

.

any part o f it He must hold either that matte r is eternal or that

.
, ,

it origi n ated itsel f w hich i s absurd or that it w a s originated by

, ,

an Intelligen ce or at le a st by a Cau se and then he admits a Go d

, .
 ’

646 M ORA L S A ND D GMA. O

T rue the theory o f Athei sm has been uttered It has b e en sa i d

, .
,

Death i s the end : thi s i s a world without a God : you are a body
w ithout a soul : there i s a Here but no Hereafter for you ; an ,

Earth but no Heaven Die and return to your dust Man i s

, , .
, .

bones blood bowel s and brain ; mi nd i s matter : there is no soul

, , ,

in the brain nothing bu t nerves We can see all the way to a

,
.

little star in the nebula o f O rion s belt ; so distant that it will take ’

light a thousand milli ons o f years to come from it to the earth ,

j ourneying at the rate o f twelve millions o f miles a minute .

There i s no Heaven thi s side o f that : you see all the way through
there is not a speck o f Heaven ; and do you thi nk there i s any
beyond i t ; and i f so when would you reach it ,
? There i s no
Providence N ature i s a fo r fu i tou s concourse o f atoms ; thought
.

i s a fortuitous function o f matter a fortuitous result o f a for ,

tu i to u s result a chance shot from the great wind gu n o f the Uni

,
- -

verse accidentally lo aded pointed at random and fired o ff by

, , ,

chance Things h appen ; they a re not ar r a ng e d There is luck

. .
,

and there is ill luck ; but there i s no Providence Die you into
-
.

” .

dust ! Does all thi s sati s fy the human instinct of immortality ,

that makes us ever long with unutterable longing to j oin o u r
, ,

selves again to our d ear ones who have gone away before us and ,

to mankind for eternal li fe ,

? Does it satis fy our mighty hunger
ing and thirst for immortality our anxious longing to come ,

nearer to and to know more o f the Eternal Cause of all things ?

, ,

Men never could be content to believe that there was no mind

that thought for man no conscience to enact eternal laws no heart
, ,

to love those whom nothing o f earth loves or cares for no will o f ,

,

the Universe to marshal the nations in the way o f wisdom j ustice , ,

and love History i s not thank God ! we kn ow it is not the

.
— —
,

fortuitous concourse o f events o r N ature that o f atoms We can , .

not believe that there is no plan nor purpose in N ature to guide ,

o u r going out and coming in : that there i s a mighty going but it ,

goes nowhere that all beauty wi sdom a ff ection j ustice morality , , , ,

i n the world 1 8 an accident and may end to morrow

, ,
-
.

All over the world there is herois m unrequited or paid with

’

m isery ; vice on thrones corruption in hi g h places nobleness in

, ,

p overty or even in chains the gentle devotion o f woman rewarded,

b y brutal neglect or more brutal abuse and violence ; everywh ere

want misery over work and under wages Add to these the
,
-
,
-
.

A the i st s creed — a b od y wi thout a soul an e arth with ou t a

’
.
,
 K N I G H T OF T H E SU N , on P R I N C E AD E P T . 7

Heaven a world without a G o d ; and what a Pandem onium woul d

,

we make o f thi s world !

The intellect o f the A thei st would find matter everyw here ; but
no Cau s i ng a nd Provi ding M ind : his moral sense would find no
Equitable Will no B eauty o f Moral Excellence no Conscience
, ,

enacting j ustice into the unchanging law o f right no spiritual ,

O rder or spi ritual Providence but only material Fate and Chance , .

Hi s affections would find only finite things to love ; and to them

the dead who w er e loved and w ho died yes te rday are like the ,

rainbow that yesterday evening l ived a moment and then passed

away Hi s soul flying through the vast Inane and fee lin g the
.
, ,

darkness with i ts wings seeking the Soul o f all which at once i s

, ,

R eason Conscience and the Heart of all that i s would find no

, , ,

God -
, but a Universe all di sorder ; no Infinite no R eason no Con , ,

science no Heart no Soul o f things ; nothing to reverence to

, , ,

esteem to love to worship to trust in ; but only an Ugly Force

, , , ,

alien and foreign to us that strikes down those we love and , ,

makes u s mere worm s on the hot sand o f the world N o voice .

would speak from the Earth to com fort him It i s a cruel mother .
,

that great Earth that devours her young — a Force and nothing
, ,
.

more O ut o f the sky would smile no kind Providence in all its

.
,

thousand starry eyes ; and in storms a mal ign ant violence with ,

its lightning sword would stab into the darkness seeking for men
-
, ,

to murder .

N o man ever was or ever can be content with that The evi .

dence o f God has been ploughed into N ature so deeply and so ,

deeply woven into the texture o f the human soul that Atheism ,

has never become a faith though it has sometimes assumed the ,

shape o f theory R eligion i s natural to man Instinctively he

. .

turns to God and r eve r e nce s an d relies on H im In the M athe

'

mati e s o f the Heavens written in gorgeous diagrams o f fire he

, ,

sees law order beauty harmony without end : in the ethics o f the
, , ,

little nations that inhabit the ant hills he sees the same ; in all .
-

N ature animate and inanimate he sees the evidences o f a Design

, , ,

a Will an Intelligence and a God — o f a God b ene fic ent and loving

, , ,

as well as wise and merci ful and indulgent as well as powerful

,
.

To man surrounded by the material Universe and conscious o f

, ,

th e influence that his material environments exercised upon his

for tun e s and hi s present destiny to m an ever con fronted with —
,
°

th e splendors o f th e sta r r y heavens the regu lar march o f t h e ,

648 M ORA L S O
A N D D GMA.

seasons the phenomena o f su nrise and m oo nrise and all th e

, ,

evidences o f intelligence and design that everyw here pressed

.

upon a nd overwhelmed him all imaginable questions as to the

'

nature and cause o f these phenomena constantly recurred de ,

m anding to be solved and refusing to be sent away unanswered

,
.

And still after the lapse of ages press upon the human mind
, ,

and demand solution the same great qu estions perhaps still de

,
—

manding it in vain .

Advancing to the period when man had ceased to look upon the
separate parts and individual forces o f the Universe as gods ,

when h e had come to look upon it as a whole thi s question among , ,

the earliest occurred to him and insi sted on being answered :

, ,
“
I s thi s material Univers e sel f exi stent or was it created
- ? Is it ,

”
ternal or did it originate ?
,

And then in succession came crowding o n the human mind

these other questions
“
Is thi s material Universe a mere aggregate o f fortuitous com
h i mations o f matter or is it the result and work o f intelligence
, ,

acting upon a plan ?

“
I f there be such an Intelligence what and where is it ? Is the
.
,

material Universe i ts elf an Intelligent being ? Is it like m an a ,

body and a soul ? Does N ature act upon itsel f o r is there a Cause ,

beyond it that acts upon it ?

“
I f there i s a per s ona l God separ a te fr om the material Universe
, ,

that created all things Himsel f uncreated i s He corporeal or i n

, ,

corporeal material or spiritual the soul o f the Universe or wholly

, ,

apart from it and i f He be Spirit what then i s spirit

? ?
,
“
Was that Supreme Deity active o r quiescent before the crea
tion ; and i f quiescent during a previous eternity what necessity ,

o f His na ture moved H im at last to create a world ; or was it a

mere whim that had no motive ?

“
Was matter co existent with H im o r absolutely created by
-

hi mout o f nothing ? Did He cr e a te it or only m ou ld and s h a pe

,

and fash i on a chaos already exi sting co existent w i th H i m se lf ?

'

-
,

“
Did the Deity di r e c tly create matter or was creation the work ,

o f in ferior deities emanations from Himsel f ?

,

“
I f He be good and j ust whence comes it that foreknowing
‘

, ,

everything He has allowed sorrow and evil to exist ; and how to

,

reconcile with Hi s benevolence and wisdom the prosperity o f Vic e

”
and th e mi s fortune s o f virtue in this world ?
650 M OR A L S A ND D GMA O .

We stand upon th e sounding shore o f the great ocean o f Time .

In front o f us stretches out the heaving waste o f the illimitable

Past ; and its waves as they roll up to our feet along the spark
,

ling slope o f the yello w sands bring to us now and then from
'

, , ,

t h e depths o f that boundless ocean a shell a few specimens o f , ,

algae torn rudely from their stems a rounded p ebble ; and t hat i s
.
,

all ; of all the vast treasures o f ancient thought that lie buried
there with the mighty anthem o f the boundless ocean thundering
,

o ver them forever and forever .

Let u s once more and for the last time along the shore o f that
, ,

great ocean gather a few more relics o f the Past and li sten t o its
, ,

mighty voices as they come in fragmentary music i n broken and

, , ,

interrupted rhythm whispering to u s from the great bosom of the

,

Past .

R ites creeds and legends express directly o r symbol ically

, , , ,

some leadin g idea according to which the Mysteries o f B eing are

,

supposed to be explained in Deity The intricacies o f mythical

'

genealogies are a practical acknowledgment o f the mysterious

natu re of the O mnipotent Deity ; di splaying in thei r beauti ful
'

but ine ff ectu al imagery the first e ff orts o f the mind to com muni
cate with natu re : the flowers which fancy strewed be fore the
youth ful steps o f Psyche when she first set out in pursuit o f the
, ,

i mmortal ob j ect o f her love Theories and notions in all their .

,

varieties o f truth and fal sehood are a m achinery more o r less ,

e fficacious directed to the same end Every religion was i n its

,
.
,

o rigin An embryo ph ilosophy or an attempt to interpret the

, ,

unk nown by mind ; and it was only when philosophy which i s ,

e ssentially progress outgrew its first acquisitions that religion

, ,

became a thing apart cherishing as unalterable dogmas the

,

notions which philosophy had abandoned Separated from phi .

lo sop hy it became arrogant and fantastical profe ssing to have

, ,

already attained what its more authent ic rep res entative was ever
p u rsu i ng i n vain ; and di scovering through its initiations and ,

Mysteries all that to its contracted view seemed wanting to restore

,

t h e well being o f mankind the means o f purification and expia

-
,
‘

tion remedies for disease expedients t o cure the disorders o f the

, ,

soul and to propitiate the gods

,
.

Why should we attempt to confine the idea o f the Supreme

Mind within an arbitrary barrier or exclude from the limits o f ,

ve racity any conception o f the Deity which i f imperfect and , ,

 KN I G H T o r T H E S U N , on P RI N C E AD P E T . 65 1

i nadequate , m ay be only a lit tle mor e So than our own ? The “

” “
n a me o f God says Hobbes is used not to make us c on ce ive Him
, , ,
”
for He i s inconceivable but that we may h on or Him ,
Believe in .
“

” “
God and adore Him sa i d th e Greek Poet but investigate Him
, ,
'

not ; the inqui ry i s fruitless seek not to discover who God i s ; for
, ,

by the desire to kn o w you off end H im w h o chooses to remain

,

” “ ” “
unknown When we attempt says Philo to investigate the
.
, ,

es sence o f the Absolute Being we fall into an abyss o f perplexity ; ,

and the only benefit to be derived from such researches i s the con
vi c t i o n o f their absurdity .

Y et man though ignorant o f the constitution o f the dust o n

,

which he treads has ventured and still ventur es to speculate o n

, , ,

the nature o f God and to define dogmatically in creeds the sub j ect
,

least within the compass o f hi s faculties ; and even to hate and

persecute those who will not accept his views as true .

But though a knowledge o f the Divine Essence i s impossible ,

the conceptions formed respecting it are i nte r e st i ng a s indications ,

'

o f intellectual develo ment The hi story o f religion i s the h i story

p .

o f t h e h u man mind ; and the conception formed by it o f Deity i s

always in exact relation to its moral and intellectual attainm ents .

The one i s the index and the measure o f the other

.
.

The n eg a ti ve notion of God which consists in abstracting the ,

in ferior and finite i s according to Philo the only way in which

, , ,

it is possible for man worthily to apprehend the nature o f God .

A fter exhausting th e v a r i e t i e s o f symbolism we contrast the Di

o
,

vine Greatness with h u m an littleness and employ expressions ,

” “ “ “
apparently a ffirmative such as Infinite ,
A lmighty All , ,

” ” ”
w ise ,
O mnipotent
“
Eternal and the like ; which in reality
,
“
,

amount only to denying I n regard to God those limits which con

, ,

fine the faculties of man ; and thus we remain content with a name
which i s a mere conventional sign and con fession of our ignorance .

The Hebrew mm and the Greek To O N expressed abstract ex

i ste n c e without outward mani f est ation or development
,
O f the .

“
s ame nature are the definition s God is a sphere whose centre i s ,

everywhere and whose circum ference nowhere

,
God is He w h o “

”
s ees all Himsel f u n se e n z and finally that o f Proclus and Hegel
, , .

—
“
the To my v that which has no outward and positive exist
o —

ence M ost of the so called ideas or definitions of the Ab so

” “
-
.

lute are on ?y a collection of negations ; from which as they affirm

”
,

nothing nothing i s learned

,
.
652 M ORA LS A N D DOG M A .

G od w a s first recogni zed in the heavenly b o die s and in the ele

ments When man s cons ciou sness of his own intellectuality was
.
’ ‘

matured and he becam e convinced that the internal facult y o f

,

thought was so m ething more subtle th a n even the most subtle

el ement s he tran sfer re d that new conce ptio n to the obj ect o f his
,

worsh ip and deifie d a m ental princi ple instead o f a physical o ne

, .

He in every case make s G od a ft er hi s own i mage ; for do what w e

will the highest e ff orts o f hu man tho u ght can conceive nothi ng
,

hi ghe r than the sup remacy of int ellec t ; and so he ever comes ba ck
to some familiar type o f exalted humanity He at first de ifie s na .

tu re and a fterwar d him sel f

, .

The e ternal aspi ratio n o f the rel igio us sentiment in man is to

beco me unit e d with G od In his earliest developm e nt the wi sh
. ,

a nd i t s fulfillment w e re si multaneous through unquesti oning be ,

~

lief In pro p ortion as the conceptio n o f D eity w a s exalted the

.
,

no tion o f His te rrestrial p re se nce or p r o x imity w a s aba ndoned ;

and the di fficulty o f c omprehen ing the Divine Go vernment t a

d
s
,

h er with h gl ring su erstitious evils ari sing out of i m i

'

g e t t e a p t s s

i nte rpretation endan ge re d the bel ie f I n it altogether

,

“
Eve n th e lights o f Heaven which as bright potentat e s of th e , ,
”
sky were formerly the vigilant d irect o r s o f the econo my o f earth
, ,

no w shine di m and di s tant and Uriel no more desce nds upon a

,
,

sun be am But the re al change has been in the pr ogr e ssive as cent
'

o f ma n s own faculties and no t in the Divine N ature ; as the S tars

’
,

are no more distant now than wh e n they were sup p osed to rest on
the shou lders o f Atlas And ye t a lit tle se nse o f disappointment
.

a nd hu miliatio n attended the first awakening o f the soul when ,

r ea son looking up w a r d toward the Deity w a s impressed w i th a

, ,

diz zy sense o f having fallen .

But hop e re vives in despondency ; and every n ation that ev er

advanc ed beyond the m ost elementary conceptions felt the nec es ,

s i ty o f an att empt to fill the c ha sm real or imaginary s epara ting , ,

m an fro m God To do this was the great ta sk of p oetry p h i lo so

.
,

h d reli gion Hence the p e r so n i fic a ti o n s of G o d s attri bute s ’

p y , a n .
,

” ”
de velopment s and mani festatio ns as Powers
, Intelligences
,
“
,
“
,
” ”
“
Angels “Emanations ; through which and the oracular fac
,

ul ty in himsel f man could place himsel f in communion with God

, .

The various ranks and ord ers of mythical bein g s imagine d by

Pers i a n s India ns Egyptians or Etrurian s to preside over the
, . , ,

various departme n ts o f nature had each hi s share in a scheme to ,

654 M OR A L S AN D D GMA O .

and complete o f all N atures He well apprehen ded the dividing

, .

line that separates exi stence eternally the same from that which ,

eternally changes ; the nature o f celestia l from that of terrestrial ,

bodie s t h at o f c auses from that of e ffects that which I S from that

, ,
'
which only B E C O M E S a distinction that naturally struck every —
,

thinki ng man .

We shall not quote his language at full length The heavenly .

bodies he thought are first and most noble ; they move o f them
, ,

selves and ever revolve without change of form or essence Fire

, , .
,

water earth and air change incessantly and continually not place
, , , ,

but form Then as in the Universe there are generation and cause
.
,

o f generation as generation i s where there are Change and dis

,
—

placement o f parts and cause where there i s stability o f nature, ,

evidently it belongs to what i s the cause o f generation to move ,

and to act and to the recipient to be made and moved In hi s

, ,
.

view e verything above the Moon was the habitation o f the gods ;
,

al l below that o f N ature and discord ; this operates dissolution

th a t production o f those that are being m
,

o f things made ade

,
.

As the world i s unproduced and indestructible as it had no begin ,

ning and will have no end neces sarily the principle that Operates
, ,

ge neration in another than itsel f and that which operates it i n ,

itsel f have co existed

,
-
.

The former i s all above the mo on and especially the sun : the ,

l atter i s the sublunary world O f these two parts o ne active the .

, ,

other passive one divine and always the same the other mortal
—
.
,

” ” “ “
and ever changing all that we call the world or universe is ,

composed .

These accorded with the principles o f the Egyptian philosophy ,

which hel d that man and the an imal s had always exi sted together
with the world ; that they were its e ff ects eternal like itse l f The ,
.

chief divisions o f nature into active and passive causes i t s system ,

o f g enerati o n and destruction and the concurrence o f the two ,

great principles Heaven and earth uniting to form all things will
, , , ,

” “
according to O cellus always continue to exist; Enough he , ,

“
concludes as to the Universe the generations and destructions
, ,

e ff ected in it the mo de in which it now exists the mode in which

, ,

it will ever exi st by the eternal qualities of the two principles one
, ,

alw ays moving the other always moved ; one always g ove rni ng
, ,

th e other always g ove r n e d

”
.

Su ch is a brief summary o f th e doctrine o f thi s philosophe r ,

 KN I G H T O F T H E SU N , OR P RI N CE E T
AD P . 65 5

whose work i s one o f the most ancient that has survived to us .

The sub j ect on w h i c h h e treated occupied i n hi s time all men s

‘

minds : the poets sang o f cosmogonies and theogonies and the ,

philosophers wrote treati ses on the birth o f the world and the
elements o f its composition The cosmogony o f the Hebrews .

attributed to Moses ; that o f the Ph oenicians ascribed to Sancho ,

n i a th o n ; that o f the Greeks composed by Hesiod ; that o f the ‘

Egyptians the Atlantes and the Cretans preserved by D i o do rtis

, , ,

Si cu lu s the fragments o f the theology o f O rpheus divided amon g ,

di ff erent writers ; th e bo ok s o f the Persians or their Bo u ndeh e sh ; ,

those o f the Hind as the traditions o f the Chinese and the people
o f Macassar ; the cosmogonic chants which Virgil puts in the

mouth o f I o p a s at Carthage ; and those o f the old Silenus the ,

first book o f the Metamorphoses o f O vid ; all testi fy to the an

t i q u i ty and universality o f these fictions as to the origin o f the
world and i t s causes .

At the head o f the causes o f nature Heaven and earth were ,

placed ; and the mo st apparent parts o f each the sun the moon , , ,

the fixed stars and planets and above all the zodiac amon g the
, , , ,

a c ti v e causes o f generation ; and among the i the several

p ass v e ,

elements These causes were not only classed in the progressive

.

order o f their energy Heaven and earth heading the respective

,

lists but distinct sexes were in some sort assigned to them and
, ,

characteri stics analogous to the mode in which they concur in

universal generation .

The doctrine o f O cellus was the general doctrine everywhere ,

it naturally occurring to all to make the same distinction The .

Egyptians di cLso in selecting those animals in which t hey recog

,

n i z e d these emblematic qualities in order to symbolize the double,

sex o f the Universe Their God K N EP H out o f whose mouth

.
,

issued the O rphic egg whence the author o f the Clementine

'

'

R ecognitions makes a hermaphroditic figu re to emerge uniting in ,

itsel f the two principles whereo f Heaven and the earth are forms ,

and which enter into the organization o f all beings wh i ch the

heavens and the earth engender by their concourse furnishes ,

another emblem o f the double power active and passive, which ,

the ancients saw in the Universe and which they symbolized by ,

the egg O rpheus who st udied in Egypt borrow ed fr om the

.
, ,

theologians o f that country the mysterious forms under which the

science of nature was veile d and c arried into Greece the symboli c
,
656 MORA LS A ND DOGMA .

egg with
,
division into two parts or causes figu red by the he !
i ts “

map h ro di t i c being that i ssued from it and whereof Heaven and ,

earth are composed .

The Brahmins of India e x pressed the same cosmogonic idea by

a statue rep re se n tat ive p f the Universe uniting in itsel f both
, ,

sexes The male sex o ff ered an image of the sun centre o f the
.
,

acti ve principle and the female sex that o f the moon at the sphere
, ,

whereof proceeding downward the passive portion o f natur e

, ,

begins The Lingam unto the present day rev ered in the Indian
.
,

temples be ing but the con j unction of the organs o f g eneration of

,

th e two sexes was an emblem o f the same

,
The Hind us have .

e ver had the greatest veneration for this symbol of ever r e p ro du c -

t ive nature The Greeks consecrated the same sym bols of uni
.

versal fruitfulness in their Mysteries ; and they were exhibited in

the s anctuaries o f Eleusis They appear among the sculptured

- .

'

o rnaments o f all the Indian temples T e rtu lli an accuses the .

Valentinians o f having adopted the custom o f venerating them ;

a custom he says introduced by Melampus from Egypt into
, ,

Gre ece The Egyptians consecrated the Phallus in the Mysteries

.

o f O siris and Isi s as we learn from Plutarch and D i o do r u s Si c u

,

lus ; and the latter assure s us that these emblems were not co n se
crated by the Egyptians alone but by every people They certainly , .

were so among the Persians and Assyrians ; and they were regard
e d everywhere as symbolic o f the generative and productive

powers o f all animated beings In those early ages the works of .

,

N ature and all her agents were sacred like hersel f .

For the union of N ature wi th hersel f is a chaste marri ag e o f ,

which the u nion o f man and woman was a natur‘al imag e and ,

their organs were an expressive emblem of the double energy

which m ani fest s itsel f in Heaven and Ea rt h uniting together to
”
produce all beings The Heavens says Plutarch see med to
.
, ,
“

men to fulfill the functions o f father and the Ea rth o f mother , .

The former impregna ted the earth with its fertilizing rains and ,

the earth receiving them became fruitful and brought forth

, , .

Heaven which covers and emb races th e earth everywhere i s her

, .

potent spouse uniting himsel f to her to make h e r fruitful without

, ,

which she would langu ish in everlasting sterility buried in th e ,

sh a de s o f ch aos and of night

o Their union i s their marriage ; .

their pro ductions or p arts are their children The skies are o ur .

Fa ther a nd N atu re the great M o the r o f u all

, .
s .
 8 M ORA L S AN D D GMA O .

The ancient astrologers divided the twelve signs o f the Z odiac

into six male and six female ,and assigned them to six male and
six female Great Gods Heaven and Earth or O uranos and Gh é
.
, ,

were among most ancient nations the first and most ancient Divin ,

ities We find them in the Ph oenician history of Sa nch on i a th o n

.
,

and in the Grecian Genealogy o f the Gods given by Hesiod .

Everywhere they marry and by their union produce the later

,

” “
Gods In the beginning says Apollodorus O uranos or the
.
, ,

Heavens was Lord of all the U n ive r se z h e took to wi fe G h é or '

”
'

the earth and had by her many children

,
They w e r e th e first .

Gods o f the Cretans and under other names o f the Armenians

, , ,

as we learn from Berosus and o f Panchai a an i sland South o f

Arabia as we learn from Euhe m
, ,

eru s O rpheus made the Divinity .

,

”
o r the Great Whole male and female because he said it could
, , , ,

produce nothing unless it united in itsel f the productive force o f

,

both sexes He called Heaven PA N CEN ETOR the Father o f all

.
,

things most ancient o f Beings beginning and end of all contain

, , ,

ing in Himsel f the incorruptible and unwearying force o f N e ce s

si ty.

The same idea obtained in the rude N orth o f Europe The

'

Scythians made the earth to be the wi fe o f Jupiter ; and the

Germans adored her under the name o f H ERTA The Celts wor .

'

shipped the Heavens and the Earth and said that w i th ou t th e ,

former the latter would be sterile and that their marriage pro ,

du c e d all things The Scandinavians acknowledged B ox or the

.

Heavens and gave FoRr U R hi s son the Earth as his wi fe O laus

, , , .

Ru db e ck a dds th a t their ancestors were persuaded that Heaven

,
. .

intermarried with the Earth and thus uniting his forces with ,

hers produced animal s and plants This marriage of Heaven and

, .

Earth produced the A Z ES Genii famous in the theology o f the

,

N orth In the theology of the Phrygians and Lydians the A SH

.
,

were born of the marriage of the Supreme God with the Earth ,

and Firmicus informs us that the Phrygians attributed to the

Earth supremacy over the other elements and considered her the ,

Great Mother of all things .

Virgil sings the impregnation o f th e j oyous earth by the Ether .

, ,

its spouse that descends upon its bo som fertilizing it with rains
, ,
.

Co lumella sings the loves of N ature and her marriage with Heaven
a n nu ally co n su mm a t e d at the sweet Spring time He describes
’

-
. .

the Spirit o f Li fe the soul that animates the world fired with the
, ,

passion o f Lo ve, uniting w i th N atu r e and itsel f itself a part o f

N ,
 KN I G H T or T H E SU N ,
OR P RI N C E AD P E T .

.
N ature ,
filling i t s own bosom with new productions This
a nd .

union of the Universe with itsel f this mutual action of two sexes , ,
” “
he terms the great Secrets o f N ature the Mysteries o f the ,

Union of Heaven with Earth imaged in the Sacred Mysteries of ,

”
Atys and B acchus .

Varro tell s us that the great Divinities adored at Samothrac e ,

were the Heavens and the Earth considered as First Causes o r ,

Primal Gods and as male and female agents one bearing to the
, ,

other the relations that the S oul and Principle o f Movement bear
to the body or the matter that receives them These were the god s .

revered in the Mysteries o f that I sland as they were in the orgies ,

o f Ph oenicia .

Everywhere the sacred body o f N ature was covered with the .

veil o f al legory which concealed it from the profane and allowed

, ,

it to be seen only by the sage who thought it worthy to be the

'

obj ect o f hi s study and investigation She showed hersel f to those .

only who loved her in spirit and in truth and she abandoned the ,

“
indiff erent and careless to error and to ign orance The Sages .

” “
o f Greece says Paus anias never wrote otherwi se than in an
, ,

” ”
enigmatical manner never naturally and directly ,
N ature ,

“
says Sallust the Philosopher should be sung only in a langu age ,

that imitates the se c r e cy o f her processes and operations She is

'

hersel f an enigma We see only bodies in movement ; the forces

.

”
and springs that move them are hidden from us The poets .

I nspired by the Divinity the wi sest philosophers all the th eolo

, ,

gi ans the chie fs o f the initiations and Mysteries even the gods
, ,

uttering their oracles have borrowed th e figurative l an guage o f

,

“ ” “
allegory The Egyptians says Proclus pre ferred that mode
.
, ,

o f teaching and spoke o f the great secrets o f N ature

,
only in ,

”
mythological enigmas The Gymnosophists o f India and .
'

the Druids o f Gaul len t to science the same enigmatic lan

gu age and in the same style wrote the H ieroph a nts o f Ph oe
,

n icia
.

The division of things into the active and the passive cause .

leads to that o f the two Principles o f Light and Darkness con ,

n ec t e d with and corresponding with it For Light comes from the .

ethereal substance that composes the active cause and darkness ,

from earth or the gross matter whic h composes the passive cause .

I n Hesiod the Earth by its union with Tartarus engenders Ty

'

, , ,

Dhon Chief of the Powers or Genii o f Darkness

. But it unite s
660 M ORA L S A N D D G M A. O

itsel f with the Ether o r Ou ranos when it engender s the God s of ,

O lympus or the Stars children o f Starry O uranos

, ,
.

Light was the first D ivinity worshipped by men To it they .

ow ed the brilliant spectacle o f N ature It seems an ema natio n .

from the Creator o f all things making known to our senses the ,

Universe which d arknes s hides from ou r eyes an d as i t w e re , , ,

givi ng it existence Darkness as it were reduces all n ature again

.
,
.
,

to nothingness and almost e ntirely annihilates man

,
.

N aturally therefore two subst ances o f opp os ite nature s were

, ,

i ma gined to ea ch o f which the world was in turn subj ected one

‘

, ,

contributing to its fel icity and th e other to its mis fortune Li ght .

multiplied its enj oyments ; Darknes s despoiled it o f them : th e

former was its friend th e latter its enemy To o mc all good was
, .

“
attributed ; to the other all evil ; and thus the words Light a nd
“ ” ” “
Good became sy nonymou s and the words Darkness and ,

Evil It seeming that Good and Ev il could not flow from o ne

.

and the same source any more than coul d Light and Darkness
, ,

men naturally imagined tw o Cau se s o r Principl e s o f d i ff erent ,

natures and oppo site in their e ff ects o ne o f which shed Light and ,

Good and the other Darkness and Evil o n the Universe

, ,
.

Thi s distinction o f the tw o Principles was adm i tted in all the

Theologies and formed one o f the principal bases o f all religions
, .

I t entered as a primary e lem e nt int o the sacred fables th e co smog ,

” “
o u ies and the Mysteries o f anti q uity We are not to suppose
'

.
,

“
say s Plutarch that th e Principles o f the Universe are inanim at e
,

bodies as Democritus and Epicurus thought ; nor that a matter

,

devoid o f qualities i s organized and arranged by a si ngle Re a son .

o r Providence Sovereign over all things as the Stoics held ; for it

, ,

is not possible that a single Bei ng goo d or evil i s the cause o f all , , ,

inasmuch as God can in nowise be th e c au se o f any evil The '

harmony o f the Universe i s a combinati on o f contraries like the ,

strings o f a lyr e or that o f a bow which alternately i s str etched

, ,

“
and relaxed The good says sEu r ip i de s is never separate d
.
“
, ,

”
fro m the Evil The two must mingle that all may go well And
.
,
.

this opinion as to the tw o principles continue s Plutarch i s tha t , ,

o f all antiquity From the Theologians and Legi slators it passed

.

to the Poets and Philosophers Its author i s unknown ; but th e .

opinion itsel f i s establi shed by the traditions o f the whol e human

race and consecrated in the mysteries and sacrifices both of th e
,

Greeks and Barbarians wherein w a s recognized the dogm a o f ,

662 MORA L S A ND D G M A O .

work attributed to O rigen says that Pythagoras learned from

‘

, ,

Z ara sth a a Magu s at Baby lon ( the same perhaps as Z e rdu sh t o r

, , ,

Zoroaster ) that there are two principles of all things whereof one
, ,

i s the f ath er and the other the m o th e r ; the former Li g ht and , ,

the latter Darkness Pythagoras thought that the Dependencies

,
.

o n Light were warmth dryness lightness swi ftness and those o n , , ,

Darkness cold wet weight and slowness ; and that the world
m
, , , ,

derived its exi stence from these tw o principles as from the ale ,

and the female According to Porphyry he conceived two oppos

.
,

ing powers one good which he termed Unity the Light R ight
, , , , ,

the Equal the Stable the Straight ; the other evi l which he
, , ,

termed B inary Darkness the Left the Unequal the Unstable the
, , , , ,

Crooked These ideas he rec eived from the O riental s for he

.
,

dwelt twelve years at B abylon studying with the Magi Varro ,

.

says he recognized tw o Principles o f all things th e Finite and

'

—
,
‘

th e I n fin i t e Good and Evil Li fe and Death Day a n d N ight

, , ,
.

White he thought was o f the nature o f the Good Principle and ,

Bl ack o f that of the Evil ; that Light and Darkness Heat and ,

Cold the Dry and the Wet mingled in equal proportions ; that
, ,

Summer was the triumph o f heat and Winter o f cold ; that their ,

equal combination produced Spring and Autumn the former pro ,

du c i ng v e rdure and favorabl e to health and the latter de te r i o r a t , ,

ing everything giving birth to maladies He applied the same

,
.

idea to the rising and setting o f the sun ; and like the M ag i held , ,

that God o r O rmuzd in the body resembled light and in the soul , ,

truth .

Aristotle like Plato admitted a principle o f Evil resident i n

, , ,

m atter and in its eternal imperfection .

The Persians said that O rmuzd born o f the pure Light and
.

, ,

Ahriman born of darknes s were ever at war O rmuzd produced

, ,
.

six Gods B e n e fic e nc e Truth Good O rder Wi sdom R iches and

,
‘

, , , , ,

Virtuous Joy These were so many emanations from the Good

.

Principle so many blessings bestowed by it on men Ahriman in

, .
,

his turn produced six Devs opponents o f the six emanations

, ,

from O rmuzd Then O rmuzd made himsel f three times as great

.

as before ascended as far above the sun as the sun i s above the
,

ea rth and adorned the heavens with stars of which he made

, ,

Si ri us the sentinel or advance guard that he then created twenty -

four other Deities and placed them in an egg where Ahriman , ,

also placed twenty four others created by him who broke the egg
—
, , ,
 KN I G H T OF T H E SU N , OR P RI N CE AD P E T . 663

and so Good and Evil T he op o mp u s adds that ac

i ntermingled .
,

c ording t o the Magi for two terms o f three thousand years each
, ,

o f t h e t w o Principles i s to be by turns victor and the o ther van

q u i sh e d ; then for three thousand more for each they are to con
tend with each other each destroying reciprocally the works o f the
,

other ; after which Ahriman i s to perish and men wearing trans , ,

parent bodies to enj oy unutterable happiness

,
.

The twelve great Deities o f the Persians the si x A m sh a sp a nds ,

and six Devs marshalled the former under the banner o f Light
, , ,

and the latter under that o f Darkness are the twelve Zodiacal ,

Signs o r Months ; the six supreme signs or those o f Light or o f , ,

Spring and Summer commencing with Aries and the six in ferior
, , ,

o f Darkness o r of Autumn and Winter commencing with Libra

, , .

Limited Time as contradistinguished from Time without l imits

, ,

o r Eternity i s T ime created and measured by the celestial r evo lu

,

tions It i s comprehended i n a period divided into twelve parts

.
,

each subdivided into a thousand parts wh ich the Persians termed ,

years T h u s th e circle annually traversed by the Sun was divided

.
‘

int o p arts or each sign into ,

and thus each year the , ,

Principle o f Light and Good triumphed for years that o f ,

Evil and Darkness for and they mutually destroyed each

other s labors for
’
or for each : so that the Zodiac was
equally divided between them And accordingly O cellus Lucanus
,
.
,

the Disciple o f Pythagoras held that the principal cause o f all ,

sublunary e ff ects resided in the Zodiac and that from it flowed ,

the good or bad infl uences o f the planets that revolved therein .

The twenty four good and twenty four evil Deities enclosed i n
- -
,

the Egg are the forty eight constellations o f the ancient sphere
,
-
,

equally divided between the realms o f Light and Darkness on the ,

concavity o f the celestial sphere which was apportioned among

' '

them ; and which enclosing the world and planets was the mys
, ,

tic and sacred egg o f the Magi the Indians and the Egyptians , , ,

the egg that issued from the mouth o f the God K n e p h that fig ,

u r e d as the O rphic E gg I n the Mysteries o f Greece that i ssued

‘

from the God Ch u m o ng o f the Co r e si ans and from the Egyptian ,

O siris and the G o d Phanes of the Modern O rphi e s Principle o f ,

Light — the egg cru shed by the Sacred Bull of the Japanese and
, .
,

from which the world emerged ; that placed by the Greeks at the
feet o f Bacchus the bull horned God and from which Aristophane s
-
,

make s Love emerge who with N ight o rganizes Cha o s

,
.
 M ORA LS A ND D G M A O .

Thus the Bal ance the Scorpion the Serpent o f O phiucus and
, , ,

the Dragon of the Hesperides became malevolent Signs and Evil

Genii and en tire nature was divided between the two principles ,

and bet w een the agents or partial causes subordinate to them .

Hence M ichael and hi s Archangels and Satan and hi s fallen com ,

pe ers Hence the wars of Jupiter and the Gi ant s, in which the
.

Gods o f O lympus fought on the side of the Light God against -

,

the dark progeny o f earth and Chaos ; a war which Proclus r e

ga rded as symbolizing the resistance opposed by dark and chaotic
matter to the active and b e ne ficent force which gives it organiza
tion ; an idea which in part appears in the old -theory o f two Prin
c i p le s one innate in the active and lu m
,
inous sub stance o f Heaven ,

and the other in the inert and dark substance of matter that t e
sist s the order and the good that Heaven communicates to it .

O siri s conquers Typho n and O rmuzd Ahriman when at the

, , ,

Vernal Equinox the creative action of Heaven and I t s dem i ou rgi c

,

energy i s most strongly mani fested Then the principle of Light .

and Good overcomes that o f D arkness and Evil and the world ,

rej oices redeem e d from cold and wintry darkness by the bene
,

fice nt Sign into whic h the Sun then enters triumphant and re
“

o i c i ng a fter hi s resurrection
j ,
.

From the doctrine o the two Principles Active and Passive

- f
, ,

grew that o f the Universe animated by a Principle o f Eternal

,

Li fe and by a U niversal Soul from which every isolated and tem

, ,

p o ra r y being received at its birth an em anation which at the , ,

death o f such being returned to its source The li fe o f matter

, .

as much belonged to natu re as did m atter itsel f ; and as l i fe is

mani fested by movement the sources o f li fe must needs seem to be
,

placed in those luminous and eternal bod ies and above all in the ,

Heaven in which they revolve and which whirls them alon g with ,

itsel f in that rapid cour se that is swi fter than all other movement .

And fire and heat have so great an analo gy with li fe that cold , ,

l ike absence of movement seem ed the distinctive characteri stic o f

,

death Accordingly the vital fire that blazes in the Sun and pro
.
,

du ces the heat that v iv i fie s everythi ng was regarded as the princi ,

p o f organization and li fe o f all sublunary beings

le .

According to this doctrine the Univ erse is not t o be regarded

, ,

in its creative a n d eternal action merely a s an immense machine , ,

moved by powerful s p rings and forced into a continu al mov ement ,

w hi c h emanatin g from th e c ir cu mferenc e e x t e nd s to the ce ntre

, , ,
666 MORA L S A N D D G M A. O

its eternal li fe breathed by it into the inert and gross matter o f

,

sublunary bodies That withdrawn man or the ani mal died ; and
.
,

the Universe alone living and circulating around the wrecks o f

,

their bodies by its eternal movement organ i zed and an i mated

, ,

new bodies returning to them the eternal fire and subtle sub
,

stance which vi vi fie s itsel f and which incorporated in its i m , ,

mense mass was its universal soul

,
.

These were the ancient ideas as to thi s Great GO D Father of all ,

the gods or o f the World ; O f this B EI N G Principle o f all things

, , ,

and o f which nothing other than itsel f is P rinciple the Universal ,

—

cause that was termed God Soul o f the Universe eternal like it .
, ,

immense like it supremely active and potent in its varied opera

,

tions penetrating all parts o f thi s vast body impressing a regula r

, ,

and symmetrical movement on the spheres making the elements ,

ins tinct with activity and order mingling with ev e ything organ ,
r
,

izing everything vivi fying and preserving everythin g this was

,
—

the UN IV ER SE G OD which the ancients adored as Supreme Cause

-

and God o f Gods .

Anchises in the ZEn e i d taught J Enea s thi s doctrine o f Pyth ag

, ,

oras learned by him from hi s Masters the Egyptians in regard

, , ,

to the Soul and Intelligence o f the Universe from which ou r soul s ,

and intelligences as well a s our li fe and that O f the animal s ema

,
-
,

nate Heaven Earth the Sea the M oon and the Stars he said
, , , , , ,

are moved by a principle of internal l i fe which perpetuates their

existence ; a great in telligent soul that penetrates every part o f ,

the vast body o f the Universe and mingling with everything agi , , ,

tates it by an eternal movement I t i s the source o f li fe in all .

living things The force which animates all emanates from the
.
,

eternal fire that burns in Heaven In the Georgics Virg il repeats .

,

the same doctrine ; and that at the death o f every animal the l i fe , ,

that animated it part o f the universal li fe returns to its Principle

, ,

and to the source o f li fe that circulates in the sphere o f the Stars .

Servius mak es God the active Cause that organizes the elements
into bodies the vivi fying bre ath or spirit that spreading through
, , ,

matter or the elements produces and engenders all thi n gs The , .

ele ments compose the substance o f our bodies : God composes the
soul s that vivi fy these bodies From it come the instincts o f ani .

mals from it thei r li fe he says : and when th ey die that li fe re

, ,

t urns to and r e cu ers I nto the Universal Soul and thei r bodies
-
,

into Universal Matter .

 KN I G H T OF TH E SU N , OR P RI N CE AD P E T . 667

Tim ae us o f Lo c r ia and Plato hi s Commentator wrote o f the

Soul o f the World developing the doctrine o f P ythagoras who
, ,

thought says Cicero that God i s the Univer sal Soul resident
, , ,
'

everywhere i n nature and o f which our Soul s are but emanations

, .

”
‘
G o d i s o ne says Pythagoras as cited by Justin M artyr : He
, ,
“

i s not as some think w i th ou t the worl d but within it and entire

, , , ,

i n its entirety He sees all that be c o mes forms all immortal b e ings
.
, ,

i s the author o f thei r powers and performances the origin of all ,

things the Light o f Heaven the Fa th er the I n tellig e n ce the S ou l

, , , ,

”
o f all beings the Mover O f all spheres, .

God in the view o f Pythagoras was O N E a single substance

, , , ,

whose continuous parts extended through all the Universe without ,

separation di ff erence or inequality like the soul in the human

, , ,

body He denied the doctrine o f the spiritualists who had severed

.
,

the Divinity from the Universe making H im exist apart from the ,

Universe which thu s became no more than a material work o n

, ,
.

w hich acted the Abstract Cause a God isolated from it The , ,

.

Ancient Theology did not so separate God from the Universe .

Thi s Eusebius attests i n saying that but a small nu mber o f wise ,

men like Moses had sought for God or the Cause o f all outside
, , ,

O f that A LL ; while the Philosophers of Egypt and Ph oenicia real ,

authors o f all the ol d Cosmogonies had placed the Supreme Cause ,

i n the Univer se itsel f and in its parts so that in their view the, , , ,

worl d and all its parts are i n God .

The World or Universe was thus compared to man : the Princi

ple O f Li fe that moves it to that which moves man ; the Soul o f ,

the World to that O f man There fore Pythagoras called ma n .

a mi cr o c osm or little world as possessing in miniature all the

, ,

qualities found on a great scale in the Universe by his r e a so n a nd '

'

i ntelligence partaking O f the Divine N ature : and by h i s faculty

o f changing aliments into other substances o f growing and re
'

, ,

producing himsel f partaking o i elementary N ature Thus he

,
.

made the Universe a great intelligent Being like man an ,

—

immense Deity having in itsel f what man has in himsel f move

, , ,

ment li fe and intelligence and besides a perpetuity o f existence

, , , , ,

whic h man has not ; and as having in itsel f perpetuity o f mov e ,

m ent and li fe there fore the Supreme Cause of all

,
.

Everywhere extended thi s Universal Soul does not in the V iew , ,

o f Pythagora s act everywhere equally nor in the same m anner

,
.

The highest portion O f the Universe being as i t wer e its head , ,

668 M OR A L S AND D G MA O .

seemed to him its principal seat and there was th e guiding power ,

O f the rest o f the world In the seven concen tric spheres i s resi
.

dent a n eter nal order fruit of the intelligence the Universal Soul
, ,

that moves by a constant and regular progression the immortal

, ,

bodies that f o rm t h e harmonious system o f the heavens .

“
Manilius says : I sing the invisible and potent So u l o f N ature .

that Divi ne Subs tance which everywhere inherent in Heaven , ,

Earth and the Waters O f the O cean form s the bond that holds
, ,

together and makes one all the p arts o f th e vast body o f the Uni
verse I t balancing all Forces and harmoniou sl y arranging the
.
, ,

varied relations o f the many members O f the world maintains in ,

it the li fe and r egular movement that agitate it as a result o f the ,

action o f the living breath or single spirit that dwel ls in all its
parts circulates in all the channel s o f univer sal nature flashes
, ,

with rapidity to all its points and gives to animated bodies the ,

configu rations appropriate to the org anization O f each This

eternal Law thi s Divine Force that m a intains the harmony o f
, ,

the world makes use o f the Celesti al Sign s to organi ze and guide
,

the animated creatures that breathe up on the earth ; and gives to

each o f them the character and habits most appropriate By the .

action o f th is Force Heaven rules the condition O f the Earth and

o f its fields cultivated b y the husbandman : it gives us or takes

fro m us vegetation and harvests : it m akes th e great o cean over

pass its limits at the flow and retire withi n the m again at the
,
”
ebbing o f the tide ,
.

Thus it i s no longer by means o f a poetic fiction only that the

heavens and the earth become animated and personified and are ,

deem ed living existe nces from w h ich other ex istences proceed

, .

For now they live with thei r own li fe a li fe e ternal l ike their
“

, ,

bodies each gi fted with a li fe and perhaps a so u l like those o f

, ,

man a portion of the universal li fe and universal soul ; and the

,

other bo dies that they form and which they contain in their ,

bosoms live only through them and wi th their li fe as the embryo

, ,

lives in the bosom o f its mother in consequ ence and by means O f ,

the li fe communicated to it and whi ch the mo ther ever maintains

,
.

by the active power o f her own li fe Such i s the universal li fe o f .

the world reproduced i n all the beings which its superior portion
,

creates in its in ferior portion that i s as it were the ma tr i x o f the

,

world or o f the beings that th e heaven s en gender in its bosom

,
.

“ ” ”
The soul o f the world says Macrobius ; i s natu re itsel f [ as
,
“
670 M ORA L S A N D D GMA O .

eternal b odies active causes o f e ff ects here below whom a princi

, ,

ple o f li fe animated and whom an intelligence direct ed which

, ,

W a s but an emana tion from and a portion o f the universal li fe

.
, ,

and intelligence of the world .

The Universe itsel f was regarded as a supremely intelligent be

i ng Such was the doctrine o f T i maeu s o f Lo c r i a The soul o f man
. .

was part o f the intelligent soul of the Universe and therefore i t ,

sel f intelligent His opinion was that o f many other philosophers

. .

Cleanthes a disciple O f Z E NO regarded the Universe as God o r a s

, , ,

t h e unproduce d and universal cause o f all e ffects produced He .

ascribed a soul and intelligence to universal nature and to thi s ,

'

intelligent soul in hi s view divinity belonged Fro m it the i ntelli

, , .

gence of man was an emanation and shared its divinity Chry ,

.

si pp u s the most subtle o f the Stoics placed in the universal

, ,

reason that forms the soul and intell igence O f nature that divine ,

force or essence o f the Divinity which he assigned to the world

‘

moved by the universal soul that pervades its every part .

An interlocutor in Cicero s work D e N a ti n a D e or u m formally

’ '

, ,

argues that the Universe i s necessarily intelligent and wise b e ,

cause man an infinitely small portion o f it i s so Cicero makes

, , .

the same argu ment in his oration for M ilo The physicists came .

to the same conclusion as the philosophers They supposed that .

movement essentially belonged to the soul and the direction o f ,

regular and ordered movements to the intell igence And as both .

,

movement and order exi st in the Universe there fore they held , , ,

there must be in it a spul and an intelligence that rule it and are ,

n o t to be distingui shed from itsel f ; because the idea o f the Uni

verse i s but the aggregate o f all the particular ideas o f all things ‘

that exist .

The argument was that the Heavens and the Stars which
, ,

make part o f them are a ni ma te d because they possess a portion pf

, ,

the Universal Soul : they are i n tellig en t beings because that Uni ,

versal Soul part whereo f they possess i s supremely intelligent

, ,

and the y share D ivi ni ty with Uni versal N ature because Divinity ,

resides in the Universal Soul and I ntelligence which move and

r u le th e world and o f each o f which they hold a share
‘

By thi s .

process o f logi c the interlocutor in Cicero assigned Divinity to

,

the Stars as animated beings gi fted with sensibility and i nte lli
,

gence and c omposed of the noblest and purest po rtions o f the

,

e th e r e a l s u bstance unmixed with m a t t e f O f an alien nature a nd

, ,
 KN I G H T OF TH E SU N , OR P RI N C E AD P E T . 67 1

essentially containing light and heat Hence he concluded th em .

t o be so many gods of an intell igence superior to that o f other

,

e x i stences corresponding to the lofty heigh t in w hich they moved

,

with s uch perfect regularity and admirable harmony with a move ,

”
ment spontaneous and free Hence he made them Gods active .
, ,
” “
eternal and intelligen t C au ses and peopled the realm o f Heaven
,

with a host o f Eternal Intelligences celestial Genii o r Angels , ,

sharing the universal Divinity and associated wi th it in the ,

administration o f the Universe and the dominion exercised over ,

sublunary nature and man .

We make the motive force o f the planets to be a mechanica l

-

law whi ch we explain by the combination o f tw o forces the cen

, ,

t r ip e ta l and centri fugal whose or i gi n we cannot demonstrate bu t

, ,

w hose f or ce we can calculate The ancients regarded them as

.

moved by an intelligent force that had its origin in the fir st and

universal Intelligence I s it so certain a fter all that we are any
.
, ,
“
nearer the truth than they were ; or that we know what our cen
”
t r ip e t a l and centri fugal forces me an ; for what is a f o r ce ? With
u s the entire Deity acts upon and moves each planet as He does
, ,

the sap t hat circul ates i n the little blade o f grass and in the par ,

t i cle s o f blood in the tiny veins O f the invi sible roti fer With the .

Ancients the Deity o f each Star was but a portion of the Uni
,

versal God the Soul o f N ature Each Star and Planet with them
, .
, ,

was moved o f i ts elf and di rected by i ts ow n spec ial intelligence

'

.
,

And thi s opinion of Achilles Tatius D io do ru s Chrysippus Ari s , , ,

t o tle Plato H e r a c lide s o f Pontus T h e op h r a stu s S implicius Ma

, , , , ,

c r ob i u s and Proclus that in each Star there i s an immortal Soul

, ,

and Intelligence part o f the Universal Soul and Intelligence o f

—
,

the Whole this opinion o f O rpheus Plotinu s and the Stoics was
,
—
, , ,

in reality that o f many Chri stian philosophers For O rigen held

,
.

the same opinion ; and Augu s tin held that every visible thing in
the world was s uperintended by an A negli c Power : and Cosma
the Monk believ ed that every Star was under th e guidance o f an
,

Angel ; and the author o f the O ctateuch written in the time o f ,

the Emperor Justin says that they are moved by the impulse
,

communicated to them by Angels stationed above the firm am ent

.

Whether the stars were animated beings was a question th at ,

Christian antiquity did not decide Many of the Christian doc .

tors believed they were Saint Augu stin hesitates Saint Jerome
.
,
'

doubts i f Solomon di d no t assign souls to the Stars

,
Sain t .
672 M OR A L S AN D D G MA O .

Ambrose does not doubt th ey h a ve souls and Pa mp hilu s says that

many of the Church believe they are reasonable beings while ,

many think otherwi se but that neither o ne nor the other opinion
,

i s heretical .

Thus the Ancient Thought earnest and sincere wrought out , ,

the idea of a Soul i nh er e n t in th e Universe and in its s everal

parts The next step was to s epar a te that Soul from the Uni
.

verse and give to it an external and indepe ndent existence and

,

personality ; still omn ipresent in every inch of space and in every ,

particle o f matter and yet not a part of N ature but its Cause and
, ,

its Creator Thi s is the middle ground between the two doctrines
.
,

o f Pantheism ( or that all i s G o d and God i s i n all and i s all ) on , ,

the one side and Atheism ( or that all i s nature and there i s no
, ,

o ther G o d ) on the other which doctrines a fter all when reduced

, , ,

t o their simplest terms seem to be the same ,

.

We complacently congratulate ourselves on our recognition O f a

er s o n al God a s being the conception most suited to human sym
p ,

pathi c s and exempt from the mysti fic atio ns o f Panthei sm But

,
‘

the Divinity remains still a mystery notwithstanding all the de ,

vices which symbolism either from the organic or inorganic crea ,

tion can Supply ; and personification i s itsel f a symbol liable t o

, ,

m isapprehension as much as i f not more so than any other since , , ,

it i s apt to degenerate into a mere reflection o f our own i nfirm i

ties and hence a ny a ffirma tive idea or conception that we can in ,

o u r o w n m i n ds picture o f the Deity must needs be infinitely i n

'

, ,

adequate .

The spirit o i the Vedas ( o r sacred Indian Books o f great a n ,

t i q u i ty ) as understood by their earliest as w

, ell as most recent
expositors i s decidedly a pantheistic monotheism— one God and
, ,

He all in all ; the many divinities numerous as the prayers a d

dressed to them being resolvable I nto the titles and attributes o f
,

a few and ultimately into TH E O N E The machinery o f p e r so n i fi

, .

cation was understood to have been unconsciously assumed a s a

mere expedient to supply the deficiencies of language ; and the
M i ma n sa j ustly considered itsel f as only interpreting the true
m eaning O f the Mantras when it proclaimed that in the begin , ,

“
ning N othing was but Mind the Creative Thou ght o f Him
, ,

which e x isted alone from the beginning and breath ed without ,

”
afilation
‘
The idea suggested in the M antras is dogmat ically
.

assert ed and d e v e lop e d in th e U p a n i sch ada s T h e V e da nt a p h i .

674 M OR A L S A N D D GM A O .

really the person that we are and other than our body i s the best , ,

and most solid proof of the soul s existence We have the same ’
.

consciousness o f a Power on which we are dependent ; which we

can defi ne and form an idea or picture o f as little as we can o f the ,

soul and yet which we fe el and therefore k n ow exists True and

, , ,
.

correct ideas o f that Power o f the Absolute Existence from which ,

all proceeds we cannot trace ; i f by true and correct we m e a n a d

, ‘

e q u a te ideas ; fo r of such we are not with our limited faculties , ,

capable And ideas o f H is nature so far correct a s we are capa

.
,

ble of entertaining can only be attained either by direct inspira ,

tion or by the investigat ions o f phi losophy .

The idea of the un-iv e r sal preceded the recognition o f any sys
'

'

te m for its explanation It was f elt rather than understood ; and .

i t was long be fore the grand conception on which all philosophy

rests received through deliberate i nvestigation that analytical de
v e lo p m e n t which might properly entitle it to the name The sen .

t i m e n t when first observed by the sel f conscious mind w a s says -

, ,

Plato a Divine gi ft communicated to mankind by some Prome

, ,

theus or by those ancients who lived nearer to the gods than our
,
’

”
degenerate selves The mind deduced from its first experiences
.

the notion o f a general Cause or Antecedent to Which it shortly

, ,

gave a name and personified it Thi s was the statement of a the .

orem obscure in proportion to its generality I t ex pla i n e d all

,
.

th i ngs bu t i ts e lf It was a tr u e cause but an i n c ompr e h e ns i ble

.
,

one Ages had to pass before th e nature of the theorem could be

.

rightly appreciated and before men acknowledging the First , ,

'

Cause to be an ob j ect o f faith rather than science were contented ,

to confine their researches to those nearer relati ons o f existence

and succession which are really within the reach o f thei r faculties
, .

At first and for a long time the intellect deserted the real for a
, ,

hastily formed ideal world and th e i m ag i n a ti on u su rp e d t h e place

-
,
~

o f reason in attempting to put a construction on the most gen

,

eral and inadequate o f conceptions by transmuting its symbol s ,

into realities and by substantializing it under a thousand arbitrary

,

forms .

In poetry the idea o f Divine unity became as in N ature ob

, , ,

sc u r e d by a multi farious symboli sm ; and the notionalities o f

transcendental philosophy reposed on views o f nature scarcely

more profound than those o f the earliest symbolists Yet the idea .

o f unity was rather obscured than extinguished ; and X enophanes

 K N IGHT O F ;rH E SU N , O R P RI N CE AD P E T . 67 5

appeared as an enemy o f Homer only because he more emp hatic

,

al ly insisted o n the monotheistic element which in poetry has , , ,

been comparatively overlook e d The first philos o phy reasserted

the unity which poetry had lost ; but being unequal to investigate
its nature it again resigned it to the world of approxi m ate sensa
,

tions and beca me bewildered in materialism consideri ng the con

, ,

cep t i o n a l whole or First Element as some refinement o f matter ,

unchangeable in its essence though subj ect to mutations o f qual

,

ity and form in an eternal succession o f seeming decay and regen

c ration comparing it to water air or fire as each endeavored to
, , ,

refine on the doctrine of hi s predecessor or was influenced by a ,

di ff erent clas s o f theological traditions .

In the philosophical systems the Divine Activity divided by the

, ,

poets a n d by popular belie f among a race o f p e r so nifica t i on s in ,

whom the idea o f descent replaced that o f caus e or of panthei stic ,

evolution was restored without subdivision or reservation to

, , ,

nature as a whole ; at first as a mechanical f or c e or life ; a fterward

as an all pervading s ou l or inherent th ou gh t ; and lastly as an
-

external directing I n tellig e n ce .

The Ionian revival o f panthei sm was materialistic The Moving .

Force was inseparable from a material element a subtle yet ,

visible ingredient Under the form o f ai r or fir e the principle of

.
,

li fe was associated with the most obvious material machinery o f

nature Everything it was said i s alive and full o f gods The
.
, ,
.

wonders o f the volcano the magnet the ebb and flow o f the tide
, , ,

were vital indications the breathing or moving o f the Great

,

World Animal The imperceptible ether o f Anaximenes had no

-
.

p os i ti v e quality beyond the atmospheri c air with which it was

” “
easily con fused : and even the Infinite o f Anaximander though ,

free o f the conditions o f quality or quantity was only an ideal ,

chaos relieved o f its coarseness by negations It was the i llimit

,
.

able storehouse o r Pleroma out o f which is evolved the endless

,

circle of phenomenal change A moving Force was recognized i n

.
,

but not clearly di stinguished fr om the material Space Time , .

, ,

Figure and N umber and other common forms or properties which

, , ,

exist only as a ttr i bu tes were treated as s u bs tances or at least a s

, ,

making a sub stantial connection between the obj ects to which

they belong : and all the conditions of material existence were
supposed to have been evolved out o f the Pytha gorean M onad . .

The Eleatic p hil oso p hers treated conceptions no t only a s

67 6 M ORA L S AN D D GM A O .

entities but as the only entities alone possessing the stability and
, ,

certainty and reality vainly sought among phenomena The only .

“
reality was Thought All r e al existence they said i s m e n tal
.
, ,

existence ; non existence being inconceivable is therefore i m p o ssi

-
, ,

ble ; existence fill s up the whole range o f thought and i s i n sep a ,

”
rable from its exerci se ; thought and its ob j ect are one .

X enophanes used ambiguous language applicable to the ma ,

t e r i a l as well as to the mental and exclusively appropriate to ,

neither In other words he availed himsel f o f material imagery

.
,

to illustrate an indefinite meaning In announcing the universal .

being he appealed to the heavens as the visible mani festation

, ,

c alli ng it s ph e r i cal a term borrowed from the material world

,
He .

said that God was neither moved nor unmoved limited nor u n ,

limited He did not even att empt to express clearly what cannot
.

be conceived clearly ; admitting says S implicius that such sp e cu , ,

la ti o n s were above physics Parmenides employed similar ex

.

p e d i e n t s comparing
,
hi s metaphysical Deity to a sphere or to heat , ,

an aggregate or a continuity and so involuntarily withdrawing its

’

nomi nal attributes .

The Atomic school dividing the All into Matter and Force
, ,

deemed matter unchangeable in its ultimate constitution though ,

infinitely variable in its resultant forms They made all variety .

proceed from the varied combinations o f atoms but they required

no mover nor di rector o f the atoms external to themselves ; no
universal R eason ; but a Mechanical Eternal N e ces s i ty like that
.
,

of the Poets Still it i s doubtf u l whether there ever was a time

.

when reason could be said to be entirely asleep a stranger to its ,

own existence notwithstanding thi s apparent materiali sm The

,
.

earliest contemplation of the external world which brings it into ,

an imagined association with ourselves assigns either to its whole , ,

or its parts the sensation and volition which belong to our own
,

souls .

Anaxagoras admitted the exi stence o f ultimate elementary

particles as Empedocles did from the combinations whereo f all
, ,

m aterial phenomena resulted But he asserted the Moving Force

.

to be Mind ; and yet though he clearly saw the impossibility o f

,

a dvancing by illustration or definition beyond a reasonable faith ,

or a simple negation o f materiality yet he could not wholly desist ,

from the endeav or to illustrate the n ature o f this no n m atter o r

“

mind by symbol s dr a w n from those physical considerati ons whi c h

,
 78 M OR A L S AN D D GM A O .

It was not yet intelligible nor was even the road open ed through
,

which it might be approached .

Mind cannot advance in m e t ap h ys1 c s beyond sel f de i ficat io n -

.

In attempting to go further it only enacts the apotheosi s of its ,

own ,subtle conceptions and so sinks below the simpler ground

,

already taken The realitie s which Plato could not recognize in

.

phenomena he discovered within his own mind and as u nh e si tat

, ,

i ngly as the old Theosophists installed its creations amon g the

gods He like most phi losophers after Anaxagoras made the
.
, ,

Supreme Bei ng to be Intelligence ; but in other respects left His

nature undefine d or rather indefinite through the variety of de fi
,

n i t i o n s a conception vaguely floating between T h e i sm and Pan

,

thei sm . T hOu gh deprecating the demoralizing tendencies of

poetry he was too wise to at t empt to replace them by other rep
,

r e se nt a t i o n s o f a positive kind He j ustly says that spiritua l .

,

things can be made intelligible only through figures ; and the

forms of allegorical expression which in a rude age had been , ,

adopted unconsciously w e r e de signe dly chosen by the philosopher

,

as the mos t appropriate vehicles for theological ideas .

As the devices o f symboli sm were gradually stripped away in ,

order i f possible to reach the fundamental conception t h e r e

, , ,

ligi ou s feeling habitually connected with it seemed to evaporate

under the process And yet the advocates of M onotheism X eno
.
,

phanes and Heraclitus declaimed only against the making o f

,

gods in human form They did not attempt to strip nature of its
.

divinity but rather to r ecall r e ligio u s contemplation from an ex

, ,

p lo d e d s y mbolism to a purer one They continued the veneration .

which in the background o f poetry h a s been maintained for Sun

, ,

and Stars the Fire or Ether Socrates p rostrated himsel f before

, .

the ri sing luminary ; and the eternal spheres which seem to have ,

shared the religious homage o f X enophanes retained a secondary ,

and qualified Divinity in the Schools of the Peripatetics and

Stoics .

The unseen being or beings revealed only to the Intellect b e

came the theme of philosophy ; and their more ancient symbol s ,

i f not openly di scredited were passed over with evasive generality

, ,

as beings respecting whose problematical existence we must be

“
content with what has been reported by those ancients who as , ,

su m i ng to be their descendants must therefore be supposed to ,

have been well acquainted with their own ancestors and family
 KN I G H T OF TH E SU N , O R P RI N CE AD E PT . 679

connections And the T h e i sm of Anaxagoras was still more de

.

c i de dly subversive not only o f M ytho logy but of the whole r e

, ,

ligi o n o f outward nature ; it being an appeal from the world with

o u t to the consciousness of spiritual dignity within man
,
.

I n the doctrine s o f Aristotle the world moves on uninterrupt ,

e dly always changing yet ever the same like Time the Eternal
'

, , , ,

N ow knowing neither repose nor death There i s a principle

,
.

which makes good the fai lure of i de n t i ty by multiplying r es em ,

bla n ces ; the destruction o f the i n di vi du al by an eternal renewal

o f the
f o r m in which matter is mani fested This re gular eternal .

m ove me n t implies an Eternal Mover ; not an inert Eternity such ,

as the Platonic Ei dos but one always a c ti ng H is ess en ce being to

, ,

a c t for otherwise he might n e v e r ha v e acted and the existence of

, ,

the world would be an accident ; for what should have in that ,

case decided Him to act after long inactivity N or can He be

,
?
,

partly i n a ct and partly p o te n ti al that is quiescent and u nde te r , ,

~

mined to act or not to act for even in that case motion would not
,

be eternal but contingent and precarious He i s therefore w h olly

,
.

i n a c t a pure untiring activity and for the sa me reasons wholly

, , ,

immaterial Thus Aristotle avoided the idea that God was in

; -

active and sel f contemplative for an eternity and then for some
-
,

unknown re ason or by some unknown motive commenced to act

, ,

outwardly and produce ; but he incurred the opposite hazard of ,

making th e r e su lt o f His action matter and the Universe be c o

'

, ,

existent with Himsel f ; or in other words of denying that there , ,

was any time when His outward action c omm e n ce d .

The First Cause he said unmoved moves all A c t was fir s t and

, , ,
.
,

the Universe has existed forever ; one persistent cause directing

its continuity The u n i ty o f the First M over follows from His
.

immateriality I f He were not Himsel f unmoved the series o f

,
,

motions and ca uses of motion would be infinite Unmoved the re .

,

fore and unchangeable Himsel f all movement even that in space

, , , ,

is caused by Him : He is necessary : He cannot be otherwise than

as He is ; and it is only through the necessity o f His bein g that
we can account for those nec essary eternal relations which ma ke a
science o f Being possible Thus Ari stotle leaned to a seemingly .

personal God ; not a Be i ng of parts and passions like the God of ,

the Hebrews or that of the mass even of educated men in our own
,

day but a Substantial Head o f all the categories o f being an

, ,

Individuality of Intelligence th e dogma o f Anaxagoras revive d ,

680 M ORA L S O
A ND D GM A .

ou t o f a more elaborate and pro found analysis o f N ature ; some

thing like that l iving unambiguous Principle which the old poets ,

in advance of the materiali stic cosmogoni sts from N ight and

Chaos had discovered in O uranos or Zeus Soon however the
,
.
, ,

vision o f personality is withdrawn and we reach that culminating ,

point of thought where the real blends wit h the ideal ; where
m oral action and ob j ective thought ( that is thought exerci sed as ,

to anything outside o f itsel f ) as well as the material body are , ,

excluded ; and where the divine action in the world retains its
v eil o f im p enetrable mystery and to the utmost ingenuity o f ,

research presents but a contradiction At this extreme the .

,

series o f e fficient causes resolves itsel f into the Final Cause .

That which moves itsel f u nmoved can on ly be th e imm obility o f

, ,

Thought or Form God i s both formal e fficient and final cause ;

.
, ,

the O ne Form comp ri sing all forms the one good including all ,

good the goal o f the longing o f the University moving the world
, ,

as the ob j ect o f love or rational desire moves the individual He .

i s the internal or sel f realized Final Cause having no end beyond

-
,

Himsel f He i s no moral agent ; for i f He were He would be but

.
,

an instrument for producing so m ething still higher and greater .

O ne sort o f act only activity o f mind or thought can be assigned

, ,

to Him who is at once all act yet all repose What we call our .

highest pleasure which distinguishes wakeful ness and sensation

, ,

and which gives a reflected charm to hope and memory i s with ,

H im perpetual His existence i s unbroken en j oyment o f that which

.

is most excellent but o nly temporary with u s The divine qual ity .

of active and yet tranquil sel f contemplation characterizing i ntelli-

gence i s pre eminently possessed by the divine mind ; His thought

,
—
,

which i s Hi s exi stence being unlike ours unconditional and wholly

, , ,

a ct . I f He can receive any gratification or enj oyment from that

which exists beyond Himsel f He can al so be displeased and pained,

with it and then He would be an imper fect bein g To suppose

, .

pleasure experienced by Him from anything outward supposes an ,

insu fficient pr i or en j oyment and happiness and a sort o f depen ,

de ncy Man s Good is beyond himsel f not so God s The eternal

’ ’
. .

act which produces the world s li fe is the eternal desire o f good ’

.

The ob j ect o f the Ab solute Thought i s the Absolute Good .

N ature i s all movement and Thought all repose In contemplating

,
.

that absolute good th e Finality can contemplate only itsel f ; and

,

thus all material inter ference being excluded the distinction o f

, ,
68 2 M ORA L S A ND D GMA O .

con fession o f ignorance to deny the ultimate reality o f evil l ik e

, ,

Plato and Ari stotle or with Sp eu sip p u s the eternity o f its anti
, , ,

thetical exi stence to surmise that it i s only one o f those notions

,

which are indeed provisionally indispensable in a condition o f

finite knowledge but o f which so many have been already dis
,

credited by the advance o f philosophy ; to revert in short to the , ,

”
original conception o f The Absolute or o f a single Being i n
“
, ,

whom all mysteries a f e explained and be fore whom the di sturbing ,

principle i s reduced to a mere turbid spot on the ocean o f Eternity ,

which to the eye of faith may be said no longer to exist .

But the absolute i s nearly allied to the non existent Matter -

.

and ev il obtruded themselves too constantly and convincingly to

be confuted or cancelled by subtleties of Logic It is in vain t o .

attempt to merge the world in God while the world of experience ,

exhibits contrariety imper fection and mutability instead o f the

, , ,

immutability o f its source Philosophy was but another name .

for uncertainty ; and a fter the mind had successively deified N a

ture and its own concepti o ns without any practical result but ,

toilsome occupation ; when the reality it sought without or within , ,

seemed ever to el ude its grasp the intellect ba ffled in its higher , ,

flights sought advantage and repose in aiming at truth o f a low er

,

but more applicable kind .

The Deity o f Plato i s a Being proportioned to human sympa

thies ; the Father o f the World as well as its Creator ; the author ,

”
o f good only not o f evil
, Envy h e says i s far removed .
, ,
“

from celestial beings and man i f willing and braced for the e ff ort
, , , ,

i s permitted to aspire to a communion with the solemn troops and

swe et societies of Heaven God i s the Idea or Essence of Good.

ness the Good its e l f [t o dya fl Ov]

, in goodness He created the ,

W orld and gave to it the greates t perfection o f which it was

,

susceptible ; making it as far as possible an image o f Himsel f

, ,
.

The sublime type of all excellence i s an ob j ect not onl yo f ven

”
e r at i o n but love The Sages of old had already intimated in
.

enigmas that God i s the Author o f Good ; that like the Sun in
Heaven or f Escu lap iu s on earth He is Healer
,
” ”
Saviour and ,
“
,
“
,

“ ”
R edeemer the destroyer and averter of Evil ever healing the mis
, ,

chiefs inflicted by Her e the wanton or irrational power of nature

,
.

Plato only asserts with more distinctness the dogma o f anti q uity
when he recognizes LOV E as the highest and most b e n e ficent o f
gods who gives to na t ure the invigorating energy restored by the
,
 KN I G H T OF TH E SU N , OR P RI N CE AD P E T . 683

art o f medicine to the body ; since Love is emphatically the phy

si c i a n o f the Universe the ZEsc u lap i u s to who m Socrates wished
,

to sacrifice in the hour o f his death .

A figurative idea adopted fr om familiar imagery gave that e n

, ,

dearing aspect to the divine connection with the Universe which

had commanded the earl iest assent o f the sentiments until rising , ,

in refinement with the progress o f mental cultivation it ultimately ,

established itsel f a s fir mly in the deliberate approbation o f the

'

understanding as it had ever responded to the sympathies Even

,
.

the rude Scythians B ithynians and Scandinavians called God

, , ,

“ ”
thei r Father ; all nations traced their ancestry more or less
directly to Heaven The Hyperborean O len one o f the oldest
.
,
'

Symbol s o f the religious antiquity o f Greece made Love the F i r st ,

born o f N ature Who will venture to pronounc e at what time

.

God was first worthily and truly honored or when m an first ,

began to feel aright the mute eloquence o f nature ? In the obscure

physics o f the mystical T h e o loge r s who preceded Greek p h i lo so
phy Love was the Great First Cause and Parent o f the Universe
,
.

” “
Zeus says Proclus when entering upon the work o f creation
, , ,

Changed Himsel f into the f o rm o f Love : and He brought forward

Aphrodit e the principle o f Unity and Universal Harmo ny to
, ,

di splay her light to all In the depths o f His mysterious being

.
'
,

He contains the principle o f love within Himsel f in Him creative

wi sdom and blessed love are united .

Fr om th e fir st
O f Day s o n th ese h i s lov e di vi n e b e fix ed,
H i s a dm i r a ti o n ; t i ll i n ti m e co mp l e t e
Wh at h e adm i r e d a nd l oved h i s vi t al smi l e ,

”
Unf ol ded i nt o bei ng .

The specul ators of the venerable East who had conceived the ,

idea o f an Eternal Being superior to all a ff ection and chang e in ,

his own su fficiency en j oying a plenitude o f serene and i n dep e n d

ent bli ss were led to inquire into the app arently inconsistent
,

fact of the creation o f the world Why they asked did He who .
, , ,

required nothing e xternal to Himsel f to complete His already

existing Perfection come forth out o f His unrevealed and perfect
,

existence and become incorporated in the vici ssitudes o f nature ?

,

The solution of the di fficulty was Love The Great Being beheld .

the beauty of Hi s own conception which dwelt with Him alone ,

from the beginning M aia or N ature s loveliness at once the germ

, ,
’

,
684 M ORA LS AN D D OGM A .

of passion and the source o f world s Love became the universal .

'

parent when th e D e ity be fore remote and inscrutable became

, , ,

ideally separated into the loving and the beloved .

And here again recurs the ancient di fficulty ; that at whatever ,

early period this creation occurred an eternity had previously ,

e lapsed dur ing which God dwelling alone in Hi s unimpeached

, ,

unity had no ob j ect for His love ; and that the very word i m
,

pl ies to us an existing ob j ect toward which the love is directed ; so

that we cannot conceive o f love in the absence o f any ob j ect to be
lo ve d ; a n d there fore we again return to this point that i f love i s ,

o f God s essence and He i s unchangeable the same necessity o f

’
.
, ,

His nature supposed to have caused creation must ever have

, ,

made H is existence without an obj ect to love im possible : and so

that the Universe must have been co exi stent with Himsel f -
.

The questions how and why evil exi sts i n the Universe how its
existence is to be reconciled with the admitted wi sdo m and good
n ess and omnipotence o f God ; and how far man i s a free agent or ,
‘

controlled by an inexorable necessity or destiny have two sides ,

.

O n one they are questions as to the qual ities and attributes o f

,

G o d ; for we must in fer His moral nature from Hi s mode of gov

erning the Universe and they ever enter into any consideration o f
,

H is intellectual nature : and on the other they directly concern . ,

t h e moral responsibility and therefore the destiny of man All

, , .

important therefore in b Oth points o f view they have been much

, , ,

discussed i n all ages Of the world and have no doubt urged men ‘

, ,

more than all other questions have to endeavor to fathom the ,

pro found mysteries o f the N ature and the mode o f Existence and
action o f an incomprehen sible God .

And with these still another question al so presents itsel f

, ,

whether the Deity governs the Universe by fixed and unalterable

laws or by special Providences and interferences so that He may
, ,

be induced to change Hi s course and the results o f human or

material action by prayer and supplication
, .

G od alone i s all powerful ; but the human soul has in all ages
—

asserted its Claim to be considered as part of the Divine The .

“

”
purity o f the spirit says Van Helmont i s shown through energy
, ,
“

and e ffic a ci ou sn e s s o f will God by the agency o f an infinite will .

, ,

created the Universe and the same sort of power in an in ferior ,

de gree limited more or less by exter n al hindrances exists in all

,

”
spiritual beings The higher we ascend in a n ti q u 1 ty the more
.
,
686 M OR A L S O
AND D GMA .

its indivi duality must cease ; it must be emancipated by re ab so rp -

tio n into the Infinite the consummation of all things in God to

, ,

be p r o mo t e d by human e ffort in sp 1 r i tu a1 meditation or sel f morti

j
-

fica t i o n and completed i n the magical transformation of death

, .

And as man had fallen so it was held that the Ang el s of Evil ,

had from their first estate to which like men they were in God s
, , , , ,
’

good time to be restored and the reign of evil was then to cea se
'

, ,

forever To thi s great result all the A nc i e n t Th eo log i e s point ;

.

and thus they all endeavored to reconcile the exi stence of Sin

and Evil with the per fect and undeniable wisdom and b e ne ficence
o f God .

With man s exercise o f thought are inseparably connected free

’

dom and responsibility Man assumes his proper rank as a mor al

.

agent wh en with a sense o f the limitations o f hi s nature ari se the

,

consciousness o f freedom and o f the obligations accompanying its ,

exercise the sense o f duty and o f the capacity to perform it To

.
, .

suppose that man ever imagined h i ms el f not to be a free agent

until he had argued himsel f into th at belief would be to suppose ,

that he was in that below the brute s ; for he like them is c on

s ci ou s o f his freedo mto act
, ,

Experience alone teaches him that .

thi s freedom of action is limited and controlled ; and when what

i s outward to him restrains and l imits thi s freedom o f action he ,

instinctively rebel s against it as a wrong The rule of duty and .

the material s o f experience are derived from an acquaintance with

the conditions o f the external world i n which th e faculties are ,

exerted ; and thus the problem o f man involves those o f N ature

and God O ur freedom we learn by experience i s determined by
.
, ,

an agency external to us ; our happiness is intimately dependent

on the relations of the outward World and on the moral character ,

o f i t s R uler
,
.

Th e n a t once ari ses this problem : The God o f N ature must be

O ne and Hi s character cannot be suspected to be other than good
,
.

Whence then came the evil the consciousness o f which must i n

, , ,

variably have preceded or accompanied man s moral development ? ’

O n this sub j ect human opinion h a s ebbed and flowed between

two contradictory extremes one o f which seems inconsistent with ,

God s O mnipotence and the other with Hi s b e ne fice n c e I f God

’

,
.
,

it was said is perfectly wise and good evil must arise from some
, ,

i n depen de n t and h os ti le principle : i f on the other hand all agen , ,

c ie s are subordinate to O ne it i s di fficult i f evil does indeed exist, , ,

 KN I G H T O F T H E SU N , OR P RI N cE AD P E T . 7

i f there i s any such thing as Evil to avoid the impiety o f making ,

G o d the Author o f it .

The recognition of a moral and physical dualism in nature was

adverse to the doctrine o f Divine Unity Many o f the Anc ients .

thought it absurd to imagine one Supreme Being like H omer s ,

’

Jove distributing go od and evil out o f two urns They therefore

,
.

substituted as we have seen the doctr in e of tw o distinct and

, ,

eternal principles ; some making the cause o f evil to be the i n

herent imperfection o f matter and the flesh w ithout explaining ,

how God was not the cause o f th at ; while others personified the
required agency and fanci fully invented an Evil Principle the
, ,

question o f whose origin indeed involved all the di fficulty o f the

original problem but whose exi stence i f once taken for granted
, , ,

was su ffi cient as a popular solution o f the mystery ; the di fficulty

being supposed no longer to e xist when pushed a step further o ff ,

as the di fficulty o f conceiving the world upheld by an elephant

was supposed to be got rid o f when it was said that the elephant
was supported by a tortoise .

The simpler and probably the older notion treated the one only
, , ,

God as the Author o f all things I form the light says Jeho .
“
,

vah and create darkness ; I Cause prosperity and create evil ; I

,
“
,

” ” “
the Lord do all these things
,
All mankind says Maximus .
,

“
Tyr i u s are agreed that there exists one only Universal K ing
,

”
and Father and that the many gods are Hi s Children
,
There i s .

nothing improbable in the supposition that the primitive idea was

that there was but one God A vague sense o f N ature s Unity .
’ ’
,

blended with a dim perception o f an all pervading Spiritual -

Essence has been remarked among the earliest mani festations o f

,

the Human M ind Everywhere it was the dim remembrance u n

.
,
~

ce rtain and indefinite of the original truth taught by God to the

,

first men .

The Deity o f the O ld Testament i s everywhere represented as

the direct author o f Evil commissioning evil and lying spirits to
,

men hardening the heart o f Pharaoh and visiting the iniquity o f

, ,

the individual sinner on the whole people The rude conception .

'

o f sternness predominating over mercy in the Deity can alo n e

'

account for the human sacrifices purposed i f not executed by , , ,

Abraham and Iep h th ah It has not been uncommon in any age

,
.
,

o r country of the world for men to recognize th e existence o f one

,

God without forming any becoming estimate o f His dignity The

, .
688 M OR A L S O
A N D D G MA .

causes o f both good and ill are referred to a mysterious centre to ,

which each assigns such attributes as correspond with his own

intellect and advance i n civilization Hence the assi g nment to .

the Deity of the feelings o f envy and j ealousy Hence the provo .

cation given by the healing skill o f Escu lap i u s and the humane z
’

the ft o f fire by Prometheus The very spirit o f N ature personi

.
,

fie d in O rpheus T a nta lu s or Phineus was supposed to have been

, ,

killed confined or blinded for having too freely divul g ed the

, , ,

Divine Mysteries to mankind Thi s Divine Envy still exi sts in a .

modified form and varies according to circumstances In Hesiod

,
.

it appears in the lowest type o f human malignity In the God o f .

Moses it i s j ealousy of the in fringement of the autocratic po w er

,
,
,

the check to political treason ; and even the penalties denounced

for worshipping other gods o ften seem dictated rather by a j ealous
regard for H is own g reatness in Deity than by the immorality ,

and degraded nature of the worship itsel f In Herodotus and .

other writers it assumes a more p hilosophical shape as a strict ,

adherence to a moral equilibrium in the government o f the world ,

in the puni shment o f pride arrogance and insolent pretension

, , .

God acts providentially in N ature by regular and universal laws ,

by constant modes o f operation ; and so takes care o f material

things without violating their constitution acting always accord ,

ing to the nature o f the things which He has made It i s a fact .

o f observation that in the material and unconscious world He

, ,

works by its materiality and unconsciousness not against th em ; ,

in the animal world by its animality and part ial consciousness

, ,

no t against them So in the providential government of the

.

world He acts by regular and universal laws and constant modes

, ,

o f operation ; and so takes care o f human things without violating

their constitution acting always according to the human nature

,

Of man not against i t working in the human world by means o f

, ,

man s consciousness and partial freedom not against them

’
, .

God acts by general laws for general purposes The attraction .

o f gravitation is a good thing for it keeps the world together ; ,

and i f the tower o f Siloam thereby falling to the ground slays

eighteen m
, ,

e n o f Jerusalem that number i s too small to think o f

, ,

considering the myriad millions who are upheld by the same law .

It could not well be repealed for th ei r sake and to hold u p that ,

tower ; nor could it remain in force and the tower stand , .

I t is di fficult to conceive o f a Perfect Wi ll without confounding

690 M ORA L S A N D D G MA O .

and though cap abl e o f r esponding to the highest re q uirements o f

the moral sentiment through a general compreh ension of her mys
t e r i e s more liable by a partial or hasty view to b e come darkened
,

into a S iva a S aturn or a Mexitli a patron o f fierce org ies o r

, , ,

blood st ained altars All the older poetical p e r so nifica ti on s e x

-
.

b ibit traces Of thi s ambiguity They are neither wholly immoral .

nor purely be ne ficent .

N o people have ever deliberately made their Deity a malevolent

o r g u ilty Being The simple piety which ascribed the origin o f
.

all things to God took all in good part trusting and hoping all
, ,

things The Supreme R uler was at first looked up to with u n

.

questioning reverence N o startling di scords or contradictions

.

had yet rai s e d a doubt a s to His b e ne ficence or made men di s sati s ,

fie d with Hi s government Fear might cause anxiety bu t could

.
,

not banish hope still less inspire aversion It was only later
, .
,

when abstract notions began to assume the semblance o f realities ,

and when new or more di stinct ideas suggested new words for
thei r expression that it became necessary to fix a definite barrier
,

between Evil and Good .

To account for moral evil it became necessary to devise some ,

new expedient suited both to the piety and sel f complacency o f -

the inventor such as the perversity o f woman or an agent di stinct

, ,

from God a Typhon or Ahriman obtained either by dividing the

, ,

Gods into two classes or by dethroning the Ancient Divinity , ,

and changing him into a Dev or D aemon Throu gh a similar .

want the O rie ntals devi sed the inherent corruption of the fl eshy
,

and material ; the Hebrew transferred to Satan everything illegal

and immoral ; and the Greek reflection occasi o nally adopting the ,

older and truer view retorted upon man the obloquy cast on these
,

creatures o f hi s imagi nation and showed how he has to thank ,

himsel f alone for his calamities while hi s g o o d th i ng s are the ,

‘

voluntary gif ts not the plu n der o f Heaven Homer had already
. .

“
made Zeus exclaim in the Assembly of O lympus Grievous it i s
, ,

to hear these mortals accuse the Gods ; they pretend tha t evil s
s o me from us ; b u t they themselve s occasion them gratuitously
“ ”
by thei r own wanton folly It i s the fault o f man said Solon ;
.
,

in re ference to the social evil s o f hi s day no t of God that de , ,

struction comes and Euripides after a formal discu ssion o f the ,

origin o f evil comes to the conclusion that me n act wrongly not

, ,
'
from want of natural g ood sense and feeling but b ecause know .
 KN I G H T OF T H E SU N , OR P RI N CE AD P E T . 69 1

ing what i s good they yet for various reasons neglect to p r ac

,

tise it.

And at last r eaching the highest truth Pindar Hesiod E schy , ,

,
,

“
lus f Esop and Horace said A ll virtue is a strugg le li fe is not a
, , ,

scene o f repose but o f energetic action Su ff ering is but another

,
.

name for the teaching o f experience appointed by Zeus himsel f , ,

the giver o f all understanding to be the parent of instruction the , ,

schoolmaster o f li fe He indeed put an end to the golden age ;

.

he gave venom to serpents and predacity to wolves ; he shook the

honey from the leaf and stopped the flow o f wine in th e rivulets ;
,

he concealed the element of fire and made the mea ns o f li fe scanty ,

and precarious But in all this hi s ob j e ct was be ne ficent ; it was

.

not to destroy l i fe but to improve it It was a blessing to man

,
.
,

not a curse to be sentenced to earn his bread by the sweat of his

,

brow ; for nothing great or excellent i s attainable without e x e r

tion ; sa fe and easy virtues are prized neither by gods nor men ;
and the parsimoniousnes s o f nature i s j ustified by its powerful
e ff ect in rousing the dormant faculties and forcing on mankind ,

the invention o f useful arts by mean s o f meditation and thought .

Ancient religious r e formers pronounced the worship of idols “

to be the root of all evil ; and there have been many iconoclasts in
di ff erent ages o f the world The maxim still holds good ; for the
. .

w orship o f i do l s that i s o f fanci ful conceits i f not the source o f

, , ,

a ll evil i s still the cause o f much ; and it prevails as extensively

,

now as it ever did Men are ever engaged in worshipping the

.

picturesque fancies o f thei r own imaginations -

.

Human wi sdom must always be limited and incorrect ; and

even right opinion i s only a something interme diate between
ignorance a nd knowledge The norm al co nd i tion of man is that .

o f progress Philosophy is a kind o f j ourney ever learning yet

.
, ,

never arriving at the ideal perfection o f truth A Mas on should

. .
,

like the wi se Socr a tes as sume the modest title of a lov er of,
“

”
wi sdom ; for he must ever lo ng after something more excellent
than he posse sses something still beyond hi s reach which he
, ,

desires to make eternally his o w n .

Thus the philosophic sentiment came to be associated with the

po etical and the religious under the comprehensive name o f Love , .

Before the birth o f P h ilosophy Love had received but scanty and ,

inadequate homage This mightiest and most ancient o f g ods

.
,

co ev al with the existence o f religion and o f the world h a d been ,

692 M oRA LS A ND D GM A O .

indeed unconsciously felt but had neither been worthily honored ,

nor directly celebrated in hymn or p aean In the old days o f .

ignorance it coul d scarcely have been recognized I n order that .

it might exercise its proper influence over religion and p h i lo so

phy it was necessary that the God o f N ature should cease to be
,

a G o d o f terrors a personification o f mere Power or arbitrary

,

Will a pure and stern Intelligence an i nfl i cto r o f evil and a n u m

, , ,

relenting Judge The philosophy o f Plato in which thi s charge

.
,

became forever establi shed was emphatically a mediation of ,

Love With him the inspiration o f Love first kindled the light o f
.
,

arts and i mpart ed them to mankind ; and not only the arts o f
mere exi stence but the heavenly art o f wi sdom which supports
, ,

the Universe It inspires high and generous deeds and noble sel f
'

devotion Without it neither State nor individual could do any

.
,

thing beauti ful or great Love i s our best pilot confederate sup
.
, ,

porter and saviour ; the orname nt and governor of all things

,

human and divine ; and he with divine harmony forever soothes

the minds o f men and gods .

Man is capable o f a higher Love which marrying mi nd with , ,

mind and with the Universe brings forth all that i s noble st in hi s ,

faculties and li fts him beyond himsel f This higher love i s

,
.

neither mortal nor immortal b u t a power in termediate between ,

the human and the Divine filling up the mighty interval and , ,

binding the Universe together He i s chie f o f th o se celestial emi s .

sa r i e s who carry to the gods the prayers of men and bring down to ,

“
men the gi fts of the gods He is forever p oo r a nd far from being
.
,
°

beauti ful as mankind imagine for he i s squalid and withered ; he ,

flies lo w along the ground i s homeless and unsandalled sleeping ,

W i th O U covering be fore the doors and in the unshel tered streets

L
,

and possessing so far hi s mother s nature as being ever the com ’

panion of want Y et sharing al so that o f hi s father he is forever

.
, ,

sche ming to obtain th i ngs good and beauti ful ; he i s fearless ve ,

h e m e nt and strong ; always devi sing some new contrivance ;

,

str ictly cautious and full o f inventive resource ; a philosopher

‘

through his whole exi stence a p o w erful enchanter and a subtle , ,

”
sophi st .

Th e ideal consummation o f Platonic science is the arrival at the

contemplation of that of which eart h exhibits no express image or
adequate similitude the Supreme Prototype o f all beauty pure and
, ,

uncontaminated with human intermixture o f flesh or color the ,

D ivine O riginal it sel f To one so qualified i s given the p r e roz a

.
694 M OR A LS A ND D GMA O .

the di scomfited champions o f truth ended in a similar con fe s ,

sion .

The worship o f abstractions continued the error which person

ifie d Evil or deified Fortune ; and when mystical philosophy
resigned its place to mystical reli g ion it changed not its nature , ,

but only its name The great task remained unperformed o f

.
,

reducing the outward world and its principles to the dominion o f

the intellect and O f reconc i ling the conception of the supreme
,

unalterable power asserted by reason with the requi sitions o f ,

human sympathies .

A general idea of purpose and regularity in nature had been

suggested by common appearances to the earliest reflection The .

ancients perceived a natural order a divine legislation from which , ,

hu man institutions were supposed to be derived law s emblazoned ,

in Heaven and thence revealed to earth But the divine law was
, .

little more than an analogical inference from h u man law taken in ,

the vulgar sense o f arbitrary will or partial co ven ant It was sur .

m i se d rather than di scove red and remained unmoral because u h ,

intelligible I t mattered little under the Ci rcumstances whether

.
, ,

the Universe were said to be governed by chance or by reas on ,

since the latter i f mis u nderstood was virtually one with the
, ,
“ ”
former . Better far said Epicurus acquiesce in the fab les o f
, ,
“

tradition than acknow ledge the oppressive necessity o f the physi

,

”
cists ; and Menander speaks of God Ch ance and Intelligence as , ,

undistingui shable Law unacknowledged goes under the name

.

of Ch an ce : perceived but no t understood it becomes N e cessi ty

, ,
.

The wi sdom o f the Stoic was a dogged sub mission to the arbitrary
behe sts o f one ; that o f th e Epicurean an advantage snatched by
more or less dexterous m anagement from the equal tyranny o f
the other .

Ignorance sees nothing necessary and i s sel f abandoned to a ,

power tyrannical because defined by no rule and paradoxical b e ,

cause permitting evil while itsel f assumed to be unlimited all

, ,

power ful and perfectly good A littl e knowledge presuming the

, .
,

identification o f the Supreme Cause with the inev i table certainty

o f perfect reason but o m itting the analysis or interpretation o f it
, ,

leaves the mind chain bound in th e ascetic fatali sm o f the Stoic

-
.

Free will coupled with the universal rule o f Chance ; or F ata li sm

-
, _

and N ecessity coupled with O mniscience and fixed an

, d unalter
able Law — these are the alternatives bet w een w hich the human
, ,
 KN I G H T OF T H E SU N , OR P RI N CE AD P E T . 95

mind has eternally vacillated The Supernaturali sts cOntemp lat

.
,

ing a Being acting through impulse though w i th s uperhuman ,

wi sdom and considering the best courtier to be the most favored

,

sub j ect combines contradictory expedients inconsistently mixing

, ,

the a ssertion of free action with the ene rvating service of peti
tion ; while he admits in the words o f a learned archbi shop that
, ,

“
i f the production of the th i ngs we ask for depend on antecedent ,

natural and necessary causes our desires will be answered no les s

, ,

by the p mi ssio n than the off ering o f prayers which therefore , , ,

are a vain thing .

The last stage i s that in which the religion of action i s made

legitimate through comprehension o f its proper obj ects and con
di ti o n s Man becomes morally free only when both notions that
.
,

o f Chance and that o f incomprehensible N ecessity are d i splaced ,

by that o f Law Law as applied to the Universe means that uni

.
, ,

versal providential pre arrangement whose conditions can be dis

,
-
,

cerned and di scretionally acted on by human intelligence The .

s e nse o f freedom arises when the individual independence develops

itsel f according to its own laws without external collisions or h in
,

dra nc e ; that o f constraint where it i s thwarted or confined by

,

other N atures or where by combination o f external forces the

, , ,

individual force i s compelled into a new directi on Moral choice .

would not exi st safely or even at all unless it were bounded by

, ,

conditions determining its pre ferences Duty s upposes a rule both .

intelligible and certain since an uncertain rule would be u n i ntel

,

ligible and i f unintelligible there could be no responsibility No

, ,
.

law that i s unknown can be obligatory ; and that R oman Emperor

was j ustly execrated w ho pretended to promulgate his penal laws
, ,

by putting them up at such a height that none could r e ad them .

Man commands results only by selecting among the contingent

,

the pre ordained results most suited to hi s purposes In regard to

-
.

absolute or divine morality meaning the final ca us e or purpose o f

,

those comprehensive laws which o ften seem harsh to the individ

ual because i nfl e x ib ly j ust and imp artial to the universal specul a
, ,

tion must take re fuge in faith ; the immediate and obvi ou s purpose
o ften h ear ing so small a proportion to a wider and unknown one ,

as to be relatively absorbed or lost The rain that unseasonable .

,

to me ruins m y hopes of an abundant crop does so because it

.
,

could not otherwise have blessed and prosp e red the crops o f an
o ther kind o f a whole neighboring district o f country The .
 96 M ORA L S AND D OG M A .

obvious purpose of a sudden storm of snow o r an unexpect ed ,

change o f wind exposed to which I lose my l i fe bears small pro

, ,

portion to the great results which are to flow fro m that storm or
wind over a whole continent SO always of the good and ill .
,

which at first seemed irreconcilable and capriciously distributed ,

the one holds i t s gro u nd the other diminishes by being explained

, .

In a world of a multitude o f individuals a world o f action and ,

exertion a world a ff ording by the conflict of interests and the

, ,

clashing of passions any scope for the exercise o f the manly and
,

generous virtues even O mnipotence cannot make it that th e com

, ,

fort and convenience o f one man alone shall always be consulted .

Thus the educated mind soon begins to appreciate the moral

superiority o f a system o f law over one o f capricious interference ;
and as th e j umble o f m eans and ends i s brought into more intel
ligible perspective partial or seeming good i s cheerfully resigned
,

for the disinterested and universal Sel f restraint is found not to .

-

imply sel f sac ri fic e The true me aning o f what a p peared to be

- .

N ecessity i s found to be not arbitrary Power but Strength and

, ,

Force enlisted in the service of Intelligence God having made .

us men and plac e d u s i n a world o f chang and eternal renova

,
e

tion with ample capacity and abundant mean s for rational en j oy

,

ment we learn that it i s folly to repine because we are not angels

, ,

inhabiting a world in which change and the clashing o f interests

and the conflicts o f passion are unknown .

The mystery o f the world remains but i s su fficiently cleared ,

up to inspire confidence We are constrained to admit that i f

.

every man would but do the best in hi s power to do and that ,

which he knows he ought to do we should need no better world ,

than this Man surrounded by necessity i s free not in a dogged

.
, , ,

determination o f i solated will because though inevitably comply , ,

ing with nature s laws he i s able proportionately to h i s knowl

’
, ,

edge to modi fy in regard to himsel f the conditions of thei r

, , ,

action and so to preserve an average uni formity b etween their

,

forces and his own .

Such are some o f the conflicting opinions o f antiquity ; and w e

have to some extent presented to you a picture of the Ancient
Thought Faith ful as far as it goes it exhibits to us M an s I n
.
,
’

t e lle ct ever struggl i ng to pass beyond the narrow bounds o f t h e

circle in which its limited power s and its short vision con fine it ;

and ever we find it travellin g round the c ircle like o ne lo st i n a ,

698 M ORA L S A N D D GMA O .

p lural 1 m , [ H I U ] Present 3 d pers masc sing fl fl

’ ’
[ I H I H ] , . . .
,

once mm [ I H U A ] by apocope mg , am [A H I I H I ] I n fin i tivemm

, ,

1m [ H I H H IU ] ,
Imperative 2 d pers masc sing nfl [
’ H I H ] , . . .
,

fem nn [ H U I ]
. Participle masc sing mn [ H U H ] E N S , . .
,

E X I ST I N G E X I ST E N C E .

The verb i s never used as the mere logical copula or connecting ,

word i s w as etc is used with the Greeks Latins and ourselves

, , ,
.
, , , .

It always implies ex is te n ce a c tu ali ty The pr es e n t form also i n , .

clu de s the f u tu r e sense s h all or m ay be or exi st , And mmand .

N ! [
‘
s
“
H U H and H U A ] Chaldaic forms o f the imperfect tense o f

the verb are the same as the Hebrew rm and mm [ H U H and

,

H I H ] and mean w as e x i s te d be c a me
, , , .

N ow 8 m and 3 m [ H U A and H I A ] are the Personal Pronoun

[ Masculine and Feminine ] H E S H E Thus in Gen iv 2 0 we
, have ,
. . .

the p h ra semsn 3 m[ H U A H I H ] HE WA S : and in Lev xxi 9 fi g , . .

,

- H H Father This feminine pronoun

g , 1 73 3 3 [
a 5 A T H A B I H I A ] ER , .
,

however is o ften wri tten g m [ HU A ] and S H”[ H I A ] o ccurs only

, ,

eleven times in the Pentateuch Sometimes the femini ne form .

means I T; but th a t pronoun is generally in the masculine form .

When either a, 1, n, or x [ Y od Vav He or Aleph ] terminates , , ,

a word and has no vowel either immediately preceding or foll ow

,

ing it it i s o ften re j ected ; as in a; [ G I ] for g s; [ G I A ] a valley

, , , .

So g sn mn[ H U A H I A ] eH She could properly

-
be written sn m
- -
,

[ H U H I-
] ; or by transposition of the letters common with the ,

Talmudists m-m [ I H U H ] which i s the T e tr agr amm a to n or I n

,
—
,

eff able N ame .

In Gen i 2 7 it i s said , So the A L H I M created man in His

. .
,

image : i n th e i m ag e o f A L H I M created He him : M A L E and FE

M A L E created He them .

Sometimes the word was thus expressed ; trian gularly

il
'

Ti l
‘
‘
il l
'
i

fl l fl ‘

And we learn that this designation o f the Ine ffable N ame was ,

among the Hebrews a symbol of Creation The mysterious union ,

.

of G o d w i th H i s cr ea tu r e s was in the letter 71, which they con

s ide r e d to be the A gent o f Almighty Power ; and to enable the

possessor o f the N ame to work miracles .

The Personal Pronoun 3 m [ H U A ] HE i s o ften used by i ts elf , , ,

 KN I G H T O F T H E SU N , O R P RI N CE AD P E T . 699

to express the Deity Lee says that in such cases I H U H I H o r .

, , ,

A LH I M or some o t her name o f God i s u nde rs t oo d; but there i s

, ,

no necessity for that It means l n such cases the Male Gener a .

,

tive or Creative Principle or Power

,
.

It was a common practice w ith the T almu di st s to conceal secre t

meanings and sounds o f words by transposing the letters .

The reversal o f the letters o f words was indeed anciently com , ,

mon everywhere Thus from N ei th a the name of an E gy ptian.

,

Goddess the Greeks writing backward f ormed A th en a the name

, , , ,

o f Minerva In Arabic we have N ah i d a name of the planet

.
,

Venus which reversed gives D i h a n Greek in Persian N i h a d

, , , , , , ,

N ature ; which Si r William Jones writes also N a h id Strab o .

in forms us that the Armenian name o f Venu s was A na i tis .

Ti e n Heaven in Chinese reversed i s N e i t or N e i th -wor

, , , , , ,

shipped at S a i s in Egypt R everse N e i th a drop the i and add .

, ‘
,

an e and we as before said A th en a M i tr a was the name o f

, , , .

Venus among the ancient Persians Herodotus who tells us thi s .

, ,

al so i n forms us that her name among the Scythian s was A r ti m , ,

A r t i m i s lV
I i t reversed So by reversing it the Greek s
p a s.a ra ,
.
, ,

formed Artemis Diana ,

.

O ne o f the meanings o f Rama in Sa nscrit is K ama the Deity , , ,

o f L ove R everse thi s and we have A ma r and by changing a into

.
, ,

0 A m or the Latin word for L ov e

, ,
Probably as the verb i s A m ar e .
, ,

the oldest reading was A ma r and not A m or So D i pa k a in San .

,

scrit one o f the meanings whereo f i s love i s o ften written D ipu c

, , .

R everse th i s and we have adding 0 the Latin word Cu pi do

, , ,
.

In A rabic the radical letters r h m pronounced r c h m s igni fy the

, , ,

tr u n k c o mpas s i o n m e r cy ; thi s reversed we have m h r in Persic

, , , , ,

lov e and the S u n In Hebrew we have L a b the h e a r t ; and in

.
,

Chal dee B al the h ea r t ; the radical letters o f both being b and l

, , .

The Persic word for h e a d is S ar R eversed this beco m es Ra s .

,

in Arabic and Hebre w Ra i sh in Chaldee R ash in Samaritan and , , ,

R yas in Ethiopic ; all meaning h ea d ch i ef etc In A rabic w e , , .

have K i d in the sense of r u le regulation article o f a g reement

, , , ,

obligation ; which reversed becomes adding e the Greek di k e , , , ,

j ustice In Coptic we have Chlom a crown R eversed we have

. .
,

in Hebrew M olo ch or M ale c a Ki ng or he who wears a crown

, , , .

In the K ou onen or oldest Chinese writing by Hieroglyphics

-
, , ,

G e [ H i or K h i with the initial letter modified ] was the Su n : in

, ,

P e r s ic G a za: and in Turkish G i u n

. Yu e [ a ] was the Moon ; . ,
700 M ORA LS A N D D G MA O .

in Sanscrit Uh and in Turki sh A i It will be remembered that

,
. ,

in Egypt and elsewhere the Sun was originally feminine and the
, ,

Moon masculine In Egypt I oh was the moon : and in the feasts

.
,

o f Bacchus they cried incessantly Eu oi S a bvi ! Eu oi B akh é ! I o

'

B a k h e ! 1 0 B a kh e !
Bunsen gives th e foll owing personal pr on ouns f or h e and she

He
Chri stian Aramtic . . Hfi
Hu
A

J ewi sh Aramai c
Hebrew
Arabic
Thus the Ine ffable Name not only embo dies the Great Ph ilo
sophical Idea that the Deity i s the ENS the To O N the Absolut e
, , ,

Existence that of which the Essence i s To Exist the only Sub

, ,

stance o f Spinoza the B EI N G that never could n o t have existed

, , ,

as contradi stinguished from that which only be comes not N ature ,

o r the Soul of N ature bu t that which created N ature ; but also

,

the idea of the Male and Female Principles in its highest and ,

most profound sense ; to wit that God originally comprehended ,

i n Himsel f all that i s : that matter was not c o existent with Him -
,

o r independent o f Him ; that He did not merely fashion and

shape a pre exi sti ng Chaos int o a Universe ; but that His Thought
-

mani fested itsel f outwardly in that Universe which so be ca m e , ,

and be fore w as n ot excep t as comprehended in Him : that the

,

Generative Power or Spirit and Productive Matter ever among , ,

the ancients deemed the Female originally were in God and that ,

He Was and Is all that Was that Is and that Shall be : i n Whom , ,

all el se lives moves and has its being

, ,
.

Thi s was t h e great Mystery of the Ine ff able N ame ; and thi s
true arrange m ent of its letters and Of course its true p ro nu n ,

c i at i o n and its meaning soon became lost to all except the

,

select few to whom it was confided ; it being concealed from th e

common people because the Deity thus metaphysically named
,

was not that personal and capricious and as it were tangible God ,

in whom they believed and who alone was within the reach of
,

their rude capacities .

D io do ru s sa ys th a t the name given by Moses to God was I AQ

‘
.

Theodorus says that the Samaritans termed God I A B E but the ,

J ews I AQ Philo By b liu s gives the form I EYQ and Clemens

.
702 M ORA L S A N D D G MA. O

meaning unsuspected ) , in the HU of the D ru ids and t e F HI

h o-

O f the Chinese .

When we conceive o f the Absol ute Truth Beauty o r Good we , , ,

cannot stop short at the abstraction o f either We are forced to .

refer each to some l iving and substantial Being in which they ,

have their foundations some being that is the first and last prin
,

c i p le o f each .
0

Moral Truth like every other universal and necessary truth

, ,

cannot remain a mere abstraction Abstractions are unrealities . .

I n ourselves moral truth i s merely conceived o f There must be

,
.

s o m ew h e r e a Being that not only c o n ce i ves o f but c o ns ti tu tes it , .

It has this characteristic ; that it i s not only to the eyes o f o u r ,

intelligence an universal and necessary truth but one obligatory

, ,

on ou r wi ll It i s A LA W We do not establish that law ou rs elves

. .
:

It i s imposed on us despi te ourselves : its principle must be w i th

ou t u s
. It supposes a legi sla tor He cannot be the being to whom
.

the law applies ; but must be one that possesses in the highest
degree all the characteristics o f moral truth The moral law uni .
,

versal and necessary necessarily has as its author a necessary

, .

being composed o f j ustice and charity its au thor must be a

—
,

bei ng possessing the plenitude o f both .

As all be au tifu l and all tr u e things refer themselves th ese to ,

a Un i ty which i s absolute TR UT H and those to a Unity which i s ,

absolute B E A UTY so all the m or al principles centre in a singl e

,

principle which i s TH E GOOD Thus we arrive at the conception

, .

o f T H E GOOD i n i ts elf the AB SO LUT E Good superior to all par

, ,

t i cu la r duties and determinate in those duties

,
Thi s Absolute .

G o o d must necessarily be an attribute of the Absolute B EI N G .

There cannot be s e ve r al Absolute Beings ; the one in whom are

realized A bsolute Truth and Absolute Beauty being di ff erent from
the one in whom i s realized Ab solute Good The Absolute n e ce s .

sa r i ly i m p lies absolute Unity The True the Beauti ful and the
.
, ,

G o o d a r e not three distinct essences : but they are one and the
same essence consider ed in its fundamental attributes : the di ff er
,

ent phases which in our eyes the Absolute and Infinite Perfection
, ,

assumes Mani fested in the World o f the Finite and R elative

.
,

these three attributes separate from each other and are distin ,

g u i sh e d by our minds which can comprehend

,
nothing except by
division But in the Being from Whom they ema nate they are
'

.
,

indivisibly united ; and this Being at once triple and o ne Wh o , ,

 K N I G H T OF T H E SU N , OR PR I N CE ADE PT . 703

sums up in Him sel f per f ect B eau ty per fect Tr u th and the p er , ,

f e c t G o o d i s G OD
,
.

God i s necessarily the principle o f Moral Truth and o f p er ,

sonal morality Man i s a moral person that i s to say one

.
, ,

endowed with reason and liberty He is cap able o f Vi rtue : and .

Vi rtue has with him two principal forms respect for others a nd ,

love of others j u s ti ce and ch ar i ty

—
,
.

The cr e a tu r e can possess no real and essential attribute which

the Cr ea tor does not possess The effe ct can draw its reality and .

exi stence only from its cau s e The cau s e contains in itself at .
,

least what i s essential in the effe ct The characteri stic o f th e

, .

e ff ect i s in feriority short comin g imperfection Dependent and

,
-
,
.

derivate it bears in itsel f the marks and conditions o f depend

,

ence ; and i t s imper fection proves the perfection o f the cause ; o r

else there would be in the e ff ect something immanent without ,

a cause .

God i s not a logical Being whose N ature may be ex p lai ned b y ,

deduction and by mean s o f algebraic equations When setting

,
.
,

o u t with a primary attribute the attributes o f God are deduce d ,

one from the other a fter the manner of the Geometricians and
,

Scholastics we have nothing but abstractions We must emerge

, .

from thi s empty di ale ti c to arrive at a true and living God

,
.

The first notion which we have o f God that o f an I nfi ni te Being , ,

i s not given us a pr i or i independently o f all experience It i s o u r

,
.

consciousness o f oursel f as at once a Being and a limited Being

that im m
, ,

ediately rai ses u s to the co nception o f a Being the prin ,

c i p le o f o u r being and Himsel f without limits

,
I f the e x i stence .

that we possess forces us to recur to a cause possessing the same

exi stence in an infinite degree all the substantial attributes o f ,

existenc e that we possess equally require e ach an infinite cau se '

God t hen is no longer the Infinite Abstract Indeterminate

, , , ,

Being o f which reason and the heart cannot l ay hold but a real
, ,

Being determinate l ike ourselves a moral person like oursel f

, ,

and the study of our o w n souls will conduct us without resort t o

hypothesis to a c onception of God both su bh me and having a
, ,

connection with ourselves .

I f man be free God must be so It would be strange i f whil e

,
.
,

the creature has that m arv ellou s p o w e r o f disposing o f himsel f o f

'

choosing and will ing freely the Being that has made him sh oul d ,

be subj ect to a n ece ssary development the cause o f whi ch th o ugh , ,

70 4 M ORA LS A N D D G MA. O

in
'
Himsel f i s a sort o f abstract mechanical o r metaphysical
, , ,

power in ferior to the personal voluntary cause which we are and

, , ,

o f which we have the clearest consciousness God i s free becau se .

we are : but he i s not free as we are He i s at once everyth i ng that .

we are and n o th i ng that we are He possesses the same attribute s

,
.

as we but extended to infinity He possesses then an infinite

,
.
, ,

l iberty united to an infinite intelligence ; and as His intelligence

,

i s infallible exempt from t h e uncertainty o f deliberation and per

, ,

c e i v i ng at a glance where the Good i s so Hi s liberty accompl ishes .

,
.

it spontaneously and without e ff ort .

As we assign to God that liberty which i s the basis o f o u r ex ist

en ce so al so we trans fer to Hi s character from our o w n j ustic e
, , ,

and charity In man they are virtues : in God Hi s attributes

.
, .

What i s in u s the laborious conquest o f liberty i s in Him Hi s ,

very nature The idea o f the right and the respect paid to th e
.
,

right are sign s o f the dignity o f our existence I f respect o f rights

,
.

i s the very es sence o f j ustice the Perfect Being must know and ,

respect the rights o f the lowest o f Hi s creatures ; for He assigned

them those rights In Go d resides a sovereign j ustice that renders
.
,

to every one what is due him not according to deceitful appear ,

a nc e s but according to the truth o f things

,
And i f man a l imited .
,

being has the power to go out of himsel f to forget his o w n per

, ,

son to love another like himsel f and devote himsel f to hi s happi

, ,

ness d ignity and perfection t h e Perfect Being must have in an

, , , ,

infinite degree that disinterested tenderness that Charity the

, , ,

Supreme Virtue o f the human person There i s in God an infinite .

tenderness for Hi s creatures mani fested in His giving us ex ,

i ste nc e which He might have withheld ; and every day it appears

,

in innumerable marks o f His Divine Providence .

Plato well understood that love o f God and expresses it in ,

“
these great words : Le t u s speak o f the cause which led the
Supreme Arranger o f the Uni verse to produce and regulate that
Universe He was good ; and he who i s good has no kind o f ill
.

will Exempt from t hat He willed that created things should be

.
, ,
”
as far as possible like Himsel f And Chri stianity in i t s turn
, .

said G od h as s o love d m en th a t H e h as given th e m H is o nly

,
“

”
S on .

It i s not correct to a ffirm as i s o ften done that Chri stianity has

,
’

in some sort dis cover e d this noble sentiment We mu st no t lowe r .

human nature to raise Christianity Antiquity knew de scribe d

, .
, ,

a nd pr acti se d c h a rity ; th e fir st fe a t u re o f w hi ch , so tou ch ing and ,

7 06 M ORA L S AN D D GM A O .

The data o f this p mblem are these : l st The principle o f merit .

and demerit within us i s absolute : every good action ou gh t to be

rewarded ev ery bad one punished : 2 d God i s j ust as He is all
,
.

powerful : 3d There are i nthis world particular cases contradict

.
,

ing the necessary and universal law of merit and d emerit What .

i s the result ?
To re j ect the two principles that God i s j ust and the law o f , ,

merit and demerit absolute i s to raze to the foundations the whole

,

edifice of human faith .

To maintain them i s to admit that the pr esent li fe is to be

,

terminated or continued elsewhere The moral person who acts .

well or ill and awaits reward or punishment is connected with a

, ,

body lives with it makes use o f it depends upon it in a measure

, , , ,

but i s not i t The bo dy i s composed of parts It diminishes or

. .

increases it is divi sible even to infinity But thi s s ome th i ng

, .

”
which has a conscio usness of itsel f and says I ME ; that feel s ,
“
,

itsel f free and responsible feel s too that it is incapable o f division

, ,

that it i s a being one and s i mple ; that the M E cannot be halved ,

that i f a limb is cut o ff and thrown away no part of the M E goes ,

with it : that it remains identical with itsel f un der the variety o f

phenomena which successively mani fest it This identity indi .
,

visibility and absolute unity o f the person are its spi r i tu ali ty
, , ,

the very essence o f the person It is not in the least an hypothesi s .

to a ffirm that the soul di ff ers essentially from the body By the .

soul we mean th e per s on not separated from the consciousness of

,

the attributes which c onstitute i t th ou gh t and w ill The Exist ,

—
.

ence without consciousness i s a n abstract being and not a person .

,
.

It i s th e per s on that is i den ti cal on e s i mple Its attributes de

, , ,
.
,

velo p i ng it do not divide i t

,
Indivisible it is indissoluble and
.
, ,

may be immortal I f absolute j ustice requires this immortality

.
,

it does not require what i s impossible The spirituality o f the .

soul is the condition and necessary foundation o f immortality

the law of merit and demerit the direct demonstrati on of it The .

first i s the metaphysical the second the moral proof Add to

,
.

these the tendency o f all the powers of the soul toward the I nfi
nite and the principle o f final causes and the proof o f the i mmo r
, ,

tality o f the soul i s complete .

God therefore in th e M asonic creed i s IN F I N I TE TR UT H I N

, , . ,

F I N I T E B E A UTY IN FI N I T E GOOD N E SS
,
He is the Holy o f Holies .
,

as Author o f the Moral Law as the PR I N C I P LE o f Liberty o f , ,

 KN I G H T O F T H E SU N , O R P RI N C E AD PE T . 70 7

J ustice and o f Charity Dispenser o f R eward and Puni shment

, , .

Such a God is not an abstract God ; but an intelli gent and fre e

Who has made us in H is image from \V h o m we receive

p e r s o n , ,

the law that presides over our destiny and Whose j udgment we ,

await It i s His love that inspires us in o u r acts o f charity : it i s

.

Hi s j ustice that governs ou r j ustice and that of society and the ,

laws We continually remind ourselves that He is infinite ; b e

.

cause otherwise we should degrade His nature : but He would be

for us as i f He were not i f His infinite nature had not forms i n ,

herent in ourselves the forms o f our own reason and soul

,
.

When we love Truth Justice and N obility of Soul we should , , ,

know that it is God we love underneath these special forms and ,

should unite them all into one great act o f total piety We should .

feel that we go in and out continually in the midst o f the vast

forces o f the Universe which are only the Forces of God ; that in
,

o u r studies when we attain a truth

,
we con front the thought o f ,

God ; when we learn the right we learn the will o f God laid down ,

as a rule o f conduct f o r the Universe ; and when we feel di si n

t e r e st e d love we should know that we partake the feeling of the
,

Infinite God Then when we reverence the mighty cosmic force

.
, ,

it w ill not be a bl ind Fate in an Atheistic or Pantheistic world ,

but the Infinite God that we shall con front and feel and know
,
.

Then we shall be mindful o f the mind o f God conscious o f God s ,

’

conscience sensible o f Hi s sentiments and our o w n existence wil l

, ,

be in the infinite being o f God .

The world i s a whole which has its harmony ; for a God who ,

is O ne could make none but a complete and har monious work

,
.

The harmony o f the Universe responds to the unity o f God as t h e ,

indefinite quantity i s the de fective S ign of the i n fin i tu de o f God .

To say that the Universe i s God is to admit the world only and , ,

deny God Give it what name you please it is atheism at bottom

.
,
.

O n the other hand to suppose that the Universe i s void o f G od

, ,

and that He is wholly apart from it i s an insupportable and a l ,

most impossible abstraction To distinguish i s not to separate I . .

distin gu ish but do not separate mysel f from my qualities and

,

e ff ects So God i s not the Universe although He i s everywhere

.
,

p resent in spirit and in truth .

To us as to Plato absolute truth i s in God It is God Himsel f

, , .

under one o f Hi s phases In God as their original are the i m mu .

, ,

table principles o f reality and cognizance In Him things recei v e .

 M ORA LS AND D G MA O .

at once their ex istence and their intelligibility It i s by part i ci .

pating in the Divine r eason that our own reason p ossesses some
thing o f the Absolute Every j udgment o f reas on envelope s a .

nec essary truth and every ne c essary t ruth supposes the necessary
,

Existence .

Thus from every direction from metaphysics aesthetics and

,
—
, , ,

morality above all we rise to the same Principle the common

, ,

ce ntre and ultimate foundation o f all truth all b eauty all good
, , ,
.

The True the Beauti f u l the Good are but diverse revelations o f
, , ,

o n e and the s am e Being Thu s we reach the threshold o f relig i on

.
,

and are in communion w i th the grea t philosophies which all p ro

clai m a God ; and at the same time with the religions which cover
the earth and all repose on the sacred f o un dation o f natural r e
,

ligi o n o f that religion which reveal s to us the natural light given

to all men without the aid of a particular revel ation So long as
, .

philo sophy doe s not arrive a t r e lig io n i t is below all w o rships , ,

even the most imper fect ; for they at l e ast give man a Father a ,

Witness a Consoler a Judge By religion philoso phy connects

, , .
,

itsel f with humanity which from one end of the world to the
, ,

other aspires to G o d believes in God hopes in God Philosophy

, , ,
.

contains in itsel f the com mon ba si s of all religious beliefs ; i t as ,

it were borrow s from them their p rinciple and returns it to them

, ,

surrounded wi th light elevated above unc ertainty secure again st

, ,

al l attack .

From the necessity o f Hi s N ature the Infinite Being must ,

crea te and p rese rve th e Finite and to the Finite must in its , ,

forms give a n d communicate of H is own kind We can not con

, .

ce i ve o f any finite thing ex i sting without G od the Infinite ba sis ,

and ground thereof nor o f G od ex isting with out something; God

is the necessary logical conditio n o f a world its necessitating ,

cause ; a world th e necessary log ical condition o f God Hi s n e ce s

, ,

si t a ted consequence It i s according to His Infi nite Perfection to

.

creat e and then to preserve and bless whatever He crea tes That
,
.

i s the conclusion of modern metaphysical sc ience The stream .

o f philosophy runs down from Aristotle to Hegel and breaks o ff ,

with this conclusion : and then agai n recurs the ancient di fficulty .

I f it be of Hi s nature to create i f we cannot conceive of Hi s ,

-
‘

existing a lone without creating without h av i ng created then

, , ,

W hat He created was co exi stent with Himsel f I f He could -

.

e x ist an instant without creatin g He could as well do so for a ,

'
 10 M ORA LS O
A N D D G M A.

World The World s being i s a be comi ng a being created and

.
’
,

continued It is S O now and was so incalculabl e and u nimagi n

.
, ,

ab le millions o f ages ago .

All this i s philosophy the unavoidable conclusion of the human

,

mind It i s not the opi ni on o f Coleridge and K ant but thei r

.
,

s ci e n c e ; not what they g u e ss bu t what they kn ow , .

In virtue o f thi s i n dwelling o f God in matter we say that the

-
,

world i s a revelation of Him its existence a show of His He i s ,

.

i n Hi s work The mani fold action o f the Universe is only Hi s

.

mode o f operation a nd all material things are in communion with

,

Him All grow and move and live in Him and by means o f H im
.
, ,

and only so Let Him withdraw from the space o c cupie d by any
.

thing and it ceases to be Let Him withdra w any quality o f Hi s

,
.

nature from anything and it ceases to be All must partake o f

,
.

H im He dwelling in each and yet transcending all

, ,
.

The failure o f fanci ful religion to become philosophy does no t ,

preclude philosophy from coinciding with true religion Philos .

O p h y or rather its Obj ect the divine order of the Universe is t h e

, , ,

i ntellectual guide which the religious sentiment needs ; while

exploring the real relations o f the finite it obtains a constantly ,

improving and sel f correcting measure o f the perfect law of th e

-

Gospel o f Love and Liberty and a means O f carrying into e ff ec t ,

the spirituali sm O f revealed religion It establishes law by a sc e r .

,
~

t aining its terms ; it guides the spirit to see its way to the amel i
oration o f li fe and the increase of happiness While religion was .

stationary science could not walk alone ; when both are admitted
,

t o be progressive th e i r interests and aims become identified

,
o
.

Ari stotle began to show how religion may be founded on an intel

lectual basis ; but the basis he laid was too narrow Bacon by . ,

~
giving to philosophy a definite aim and method gave it at the ,

same time a sa fer and sel f enlarging basi s O ur position i s that -

.

o f intellectual beings surrou nded by limitations ; and the latter

being constant have tointelligence the practical value o f laws in
, ,

whose investigation and a p plication consi sts that seemin gly endless
career o f intell ectual and moral progress which the sentiment o f
religion inspires and ennob les The title o f Saint has commonly .

been claimed for those whose boast it has been to despise phi 10 5 a

O p h y ; yet faith will stumble and sentiment mislead unless knowl ,

edge be present in amount and quality su fli c i ent to puri fy the one

,
‘

and to gi v e benefic i al d i recti o n to the o th er .

 KN I G H T O F T H E SU N , OR P RI N CE E T
AD P . 71 1

Science consists of those matured inferences from ex p e ri

ence which all other experience confirms It i s no fixed system
'

superior to revi sion but that progressive mediation between

,

ignorance and wi sdom in part conceived by Plato whose i m m edi ,

ate obj ect i s happiness and its impul se the highest kind o f love
, .

Science realizes and unites all that was truly valuable in both the
o ld schemes o f mediation ; the heroic or system o f action and ,

e ff ort ; and the mystical theory o f spiritual contemplative com ,

“
munion . Li sten to me says Galen as to the voice o f the
, ,

Eleusinian H i e rop h antf a nd believe that the study o f nature i s a

mystery no less important than theirs nor less adapted to display ,

the wisdom and power o f the Great Creator Their lessons and .

demonstrations were obscure but ours are clear and u nm i stak

,
”
able.

To science we owe it that no man i s any long er entitled to con

sider himsel f the central point around which the whole Universe
o f li fe and motion revolves the immensely important individual
—

for whose convenience and even luxurious ease and indulgence

the whole Universe was made O n One side it has shown u s an .

infinite Universe o f stars and suns and worlds at incalculable di s

tances from each other in whose maj estic and aw ful presence we
,

sink and eve n our world sinks into i n signific a n c e ; while on the ,

other side the microscope has placed us in communication with

,

new worlds o f organized l ivings beings gi fted w ith senses nerves , , ,

appetites and instincts in every tear and in every drop o f putrid

, ,

water .

Thus science teaches u s that we are but an infinitesimal portion

o f a great whole that stretches out on every side o f us and above
, ,

and belo w us infinite in its complications and which infinite wi s

,

dom alone can comprehend Infinite W I sdo m has arranged the

.

infinite succession o f beings involving the necessity o f birth

, ,

decay and death and made the loftiest virtues possible by p rov i d
, ,

ing those conflicts reverses trials and hardships without which

, , , ,

even their names could never have been i nvented .

K nowledge i s convertible into power and axioms into rules o f ,

utility and duty Modern science i s social and communicative

. .

It is m oral as well as intellectual ; powerful yet pacific and dis ,

interested ; binding man to man as well as to the Universe ; filling

up the details o f ob ligation and cherishing impul s es o f virtue
, ,

and by a ff ording clear proo f o f the consistency and identity of al l

,
7 12
-
M OR A L S A N D D GM AO .

interests substituting co operation for rivalry liberality for

,
-
,

j ealousy and tending far more powerfully than any other mean s
,

to realize the spirit of religion by healing those inveterate di s ,

orders which traced to thei r real origin will be found rooted in

, ,

an ignorant a ssumption as to the penurious severity O f Provi

dence and the consequent greed o f selfish men to confine what
,

seemed as i f extorted from it to themselves o r to steal from each ,

.

other rather than quietly to en j oy their own .

We shall probably never reach those higher forms containing

the true di ff erences o f things involving the full di scove ry and
,

correct expression o f their very sel f or essence We shall ever .

fall short o f the most general and most simple nature the ultimate ,

or most comprehensive law O ur widest axioms explain many .

phenomena but so too in a degree did the principles or elem ents

,

o f the O ld p h i lo so p h e i s and the cycles and epicycles o f ancient

,

a stronomy We cannot in any case o f causation assign the whole

.
,

O f the cond i tions nor though we may reproduce them in pra e

,

tice can we mentally distingui sh them all without knowing the

, ,

essences o f the things inclu ding them ; and we therefore must not
unconsciously ascribe that absolute certainty to axioms which the ,

ancient religionists did to creeds nor allow the mind which ever
‘

, ,

strives to insulate itsel f and its acquisitions to forget the nature ,

o f the process by which it substituted scientific for common

notions and so with one as with the ot her lay the basi s o f
,

sel f deception by a pedanti c and superstitious employm ent o f

-

them .

Doubt the essential preliminary o f all improvement and dis

,

c o v e ry must accompany all the stages O f man s onward progress

’
.
,

His intellectual li fe i s a perpetual beginning a preparation for a ,

bi rth The faculty o f doubting and questioning w ithout which

.
,

those o f comparison and j udgment would be useless i s itsel f a ,

divine prerogative o f t h e reason K nowledge is always imperfect

.
.
,

o r complete only in a pros pectively boundless career in which ,

di scovery multiplies doubt and doubt leads on to new discovery

,
.

The boast o f science is not so much its mani fested results as its ,

admitted imperfection and capacity o f unlimited progress The .

true religious philosophy o f an imper fect being is not a system

o f creed but as Socr a , tes thought an infinite search or a p p ro x i
, ,

mation Finalit y i s but another name for bewilderment or defeat

. .

Science g r ati fie s the reli g ious feeling without a rresting it and ,

7 14 M OR A L S AN D D GMA O .

tu r n al sk y
has been to mankind the dome o f a temple starred all ,

over with admonitions to reverence trust and love The Scrip , , .

tures for the human race are writ in earth and Heaven N o organ .

or mi serere touches the heart like the sonorous swell o f th e sea

or the ocean wave s immeasurable laugh Every year the old world
-
’
.

puts on new bridal beauty and celebrates its Whit Sunday w h en ,

-
,

in the sweet Spring each bush and tree dons reverently its new
glories Autumn i s a long All Saints day ; and the harvest i s
.
-
’

Hallowmass to Mankind Before the human race marched down .

from the slopes of the Himalayas to take possession o f Asia ,

Chaldea and E gy pt men marked each annual crisis the sol stices
, , ,

and the equinoxes and celebrated religious festival s therein ; and

,

even then and ever since the material was and has been the ele
, ,

ment o f communion between man and G Od .

N ature i s full o f religious lessons to a thoughtful man He di s .

solves the matter o f the Universe leaving only its forces ; he dis ,

solves away the phenomena o f human history leaving only ,

immortal spirit ; h e studies the law the mode O f action o f these ,

forces and this spirit which make up the material and the human
,

world and cannot fail to be filled with reverence with trust with
, , ,

boundless love o f the Infinite God who devi sed these laws o f mat ,

ter and o f mind and t hereby bears up this marvellous Universe

,

o f things and m e n Science has its N ew T estament ; and the

.
'

beatitudes o f Philosophy are profoundly touching An undevout .

astronomer i s mad Familiarity with the grass and the trees

.

teaches us deeper lessons of love and trust than we can glean from
the wr i tings of F é né lo n and Augustine The great B ible o f God .

i s ever open before mankind The eternal flowers of Heaven seem .

to shed sweet influence on the perishable blossoms o f the earth .

The great sermon o f Jesus was preached on a mountain which ,

preached to Him as He did to the people and Hi s figures o f ,

speech were first natural figures o f fact .

I f to morrow I am to perish utterly then I shall only take

—
,

counsel for to day and ask for qualities which last no longer
-
,
.
.

My fathers W ill be to me only as the ground out o f which my

bread corn i s grown ; dead they are but the rotten mould o f
—
,

earth their memory of small concern to me Po ste r i ty l I shall

,
.
—

care nothing for the future generation s o f mankind ! I am one

atom in the trunk o f a tree and care nothing for the roots below , ,

o r the branch abo v e I shall sow such seed only as will bear h ar
.
 KN I G HT O F T H E SU N , OR P RI N CE AD P E T .

vest to day Passion may enact my statutes to day and ambition

- .
-
,

repeal them to morrow I will know no other legislators Moral

-
. .

ity will vanish and expediency take its place H e r o i sm w i ll be

, .
,

gone ; and instead of it there will be the savage ferocity of the

h e wol f th e brute cunning o f the she fox the rapacity o f th e
-
,
-
,

vulture and the headlong daring O f the wild bull ; but no longer
,

the cool calm courage that for truth s sake and for love s sake
, ,
’

,
’

looks death firmly in the face and then wheels into line ready to ,

be slain A ff ection friend ship philanthropy will be but the

.
, , ,

wild fancies o f the monomaniac fit subj ects f or smiles or laughter ,

o r for pity .

But knowing that we shall live forever a nd that the Infinite God ,

loves all o f us we can look on all the evils of the world and see
, ,

that it i s only the hour before sunrise and that the light i s com ,

ing ; and so we al so even we may light a little taper to i llu m i

, , ,

nate the darkness while it lasts and help until the day spring ,
-

come Eternal morning follow s the night : a rainbow scarfs the

.

shoulders o f every Cloud that weeps its rain away to be flowers on

land and pearl s at sea : Li fe rises out o f the grave th e soul can ,

n o t be held by fettering flesh N O dawn i s hopeless ; and disaster .

i s only the threshold o f delight .

Beauti fully above the great w ide chaos o f human errors shines
, ,

the calm clear light o f natural human religion revealing to u s

, ,

God as the Infinite Parent of all perfectly powerful wise j ust , , , ,

loving and perfectly holy too Beauti ful around stretches off
, .

every way the Universe the Great Bible o f God Material nature ,
.

i s its O ld Testament millions o f years old thick with eternal

, ,

truths under our feet glittering with everlasting glories over our
,

heads ; and Human N ature i s the N ew Testament from the Infinite

God every day revealing a new page as Time turns over the leaves
,
.

Immortality stands waiting to give a reco mpense for e very virtue

not rewarded for every tear not wiped away for every sorro w
, ,

undeserved for every prayer for every pure intention and emo
, ,

tion o f the heart A n d over the whole over N ature M aterial and
.
, ,

Human over this M ortal Li fe and over the eternal Past and Fu
,
‘

ture the infinite Loving kindness of God the Father comes e n

,
-

folding all and blessing everyt hing -that ever was that i s that ever , ,

shall be .

Everything i s a thought o f the Infinite God N ature i s His .

prose and man His Poetry There i s no Chance no Fate ; but

,
.
,

God s Great Providence e n foldi n the whole Universe in its

’
7 16 M ORA L S AND D OG M A .

bosom and feeding it w ith ev erlasting li fe In times past t h er e ha s

,
.

been evil which we cannot understa nd ; no w ther e are evil s which

we cannot solve nor make square with God s perfect good ness by
,
’

any the o ry our fee ble intellect enables us to frame There are su f .
~

f er i ng s follies and sins for all mankind for every nation f o r

, , , ,

ever y man and every woman They were all foreseen by the infi nit e
.

W isdom o f God all provided for by Hi s infinite po wer and j ustic e

, ,

and all are cons i stent with Hi s infini te love To bel ieve otherwis e .

would be to believe that He made th e w o rl d to am u se H i s id le ,

hours with the f o lli es and agonies O f ma nki nd as Domitia n w a s ,

wont to do with the wrigglings and contortions O f insect agoni e s .

Then i ndeed we migh t despa irin gly unite in th at horrible utter

“
a nce o f Heine : Alas God s Satire w eighs heavily on me ! The
,
’

Grea t Author o f the Universe the Aristoph ane s o f H eaven i s , ,

b en t o n dem onstrating with cr u shi ng for ce to me th e little,

, , ,

earthly German Aristophanes how my witt i est sa rcas ms are o nly

, ,

piti ful at tempts a t j esting in comparison wi th His and how mis-

, ,
r

”
e r ably I am ben eath Hi m in humor in colossa l mock e ry
, ,
.

N o no ! G o d i s no t thus am u s ed with and prodigal o f hu man

,

su ff er ing Th e world is neither a Here witho ut a Herea f ter a

.
:
,

body without a soul a chaos with no G od ; nor a body blasted by

‘

a soul a Here with a worse Herea fter a world with a G od that

, ,
.

hates more than hal f the creatures He has made Th e r e is no

: .

S av age R evengeful and Evil God : but there is an Infinite G od

, , ,

seen everywhere as Perfe ct Cause every w here a s Perf e ct Pr ov i - ,

f

dence t ra n scending all yet i n dwellin g everywhere with perfec t

, ,
-
,

po wer wisdom j u stice holine ss and lo v e providi ng for the futur e

, , , , ,

w el fare o f each and a ll fores ee i ng and f o re ca r i ng for ev ery bubble

,

that bre aks on the grea t stream o f human li fe and human hi story
The end of man and the ob j e ct o f exi stenc e in this world b eing
‘

n o t only happiness but happi ness in virtue and through virt u e

, ,

virt u e in th i s world is the condition o f happiness in anot h er l i fe

.

and the condition o f virtue in thi s world i s su ff ering more o r les s ,

freq u ent br i efer or long er continued more or less int ense Take
, ,
.

away su ff eri ng and there is no longer any resignation or human

,
‘
.

i ty no more Sel f -sac r i fice no more d evotedne ss no more heroic

, , ,

virtues n o mor e s u blime mora lity We are sub j ected to su ff e ring

, .
,

both because we are sensible a nd because we ought to b e v i r tu ou s

,
‘
.

I f there wer e n o physical evil the re would be no possible virtue , ,

and th e wor ld w o u ld he badly adapted to the de stiny o f man ,

7 18 M ORAL S O
A N D D GM A.

and still less in m ere anger grieve and a fflict us ; that He chaste ns
,

us in order that by His chastisements which are by Hi s universal

, ,

law only the consequences of our acts we may be profited ; and ,

that He could not show so much love for Hi s creatures by leaving ,

them unchastened untried undisciplined We have faith in the

, ,
.

Infinite ; faith in God s Infinite Love ; and it i s that faith that

’

m u st save us .

N o dispensations o f God s Providence no suff ering or bereave

’

ment is a messenger o f wrath : none o f its circumstances are indi

cations o f God s Anger He i s incapable o f Anger ; higher ab ove
’
.

any such feelings than the distant stars are above the earth B ad .

men do not die because God hates them The y die because it i s .
‘

best for them that they should do so ; and bad as they are it i s , ,

better for them to be in the hands o f the infinitely good God tha n ,

anywhere else .

Darkness and glo om lie upon the paths o f men They stumble .

at di fficulties are ensnared by temptations and perplexed by

, ,

trouble They are anxious and troubled and fearful Pain and
.
, , .

aff liction and sorro w o ften gather around the steps o f their earthly
p ilgrimage . All thi s i s written indelibly upon the ta b lets o f the
human heart It is not to be erased ; but M asonry sees and reads
.

it in a new light It does not expect these ills and trials and su f
.

f e r i ng s to be removed fro m li fe ; but that the great truth will at

some time be believed by all men that they are the m eans se , ,

lec t e d by infinite wisdom to puri fy the heart and to invigorate

, ,

the soul whose inheritance is immortality and the world its school , .

Masonry propagates no creed except its own most simple and

Sublime O ne ; that universal religion taught by N ature and by ,

R eason Its Lodges are neither Jewi sh M oslem nor Christian

.
, ,

Temples It reiterates the precepts o f morality o f all religions

. .

It venerates the character and commends the teachings o f the

great and good o f all ages and o f all countries It extracts the .

good and not the evil the truth and not the error from all creeds
, , ,

and a cknowledges that there i s much which i s go od and true in all .

Above all the other great teachers of morality and virtue it ,

'
reveres the ch a r ac te r o f the Great Master Who submissive to the ,

will o f His and our Father died upon the Cross All must admit
,
.
,

that i f the world were filled with beings like Him the great ills o f
society would be at once relieved For all coerc i on in j ury sel f .
, ,

i sh ne s s and r ev e nge and all the wrongs and the greatest su ff er

, ,
 K N I G HT o r TH E SU N , OR P RI N CE AD P E T . 7 19

ings o f li fe would disappear at once These human years would

,
.

be happy ; and the eternal ages would roll on in brightness and

beauty ; and the still sad musi c o f Humanity that sounds through
, ,

the world now in the accents o f grie f and now in pensive melan
, ,

ch oly would change to anthems sounding to the March o f T i me

, , ,

and bursting out from the heart o f the world .

I f every man were a perfect imitator o f that Great Wise Good , ,

Teacher clothed w ith all H is faith and all Hi s virtues how the
, ,

circle o f Li fe s ill s and trial s would be narrowed ! The sensual

’

passions wo uld assail the heart in vain Want would no longer .

success fully tempt men to act w rongly nor curiosity to do rashly ,

.

Ambition spreading before m en its K ingdoms and its Thrones

, ,

and o ffices and honors would c ause none to swerve from their ,

great allegiance Inj ury and insult would be shamed by forgive

.

“ ”
n ess
. Father men would say forgive them ; for they kno w
, , ,

”
not what they do N one would seek to be enriched at another s
.
’

loss or expense Every man would feel that the whole human
.

race were hi s brothers All sorrow and pain and angu ish would .

be soothed by a perfect faith and an entire trust in the Infinite

Goodness o f God The world around u s would be new and the
.
,

Heavens above us ; fo r here and there and everywhere through , , ,

all the ample glories and splendors of the Universe all men would ,

recognize and feel the presence and the b en e fice n t care o f a loving
Father .

However the Mason may believe as to creeds and churches and , ,

m iracles and missions from Heaven he must admit that the Li fe

,

and character o f Him who taught i n Galilee and fragments o f ,

Whose teachings have come down to us are worthy o f all imita ,

tion That Li fe is an undenied and undeniable Gospel Its

'

. .

teachings cannot be passed by and discarded All must admit .

that it would be happiness to follow and per fection to imitate

H im N one ever felt for Him a sincere emotion o f contempt nor
.
,

in anger accused H i m o f sophi stry nor sa w immorality lurking in ,

His doctrines ; however th ey m ay j udge o f those who succeeded

'

Him and claimed to be His apostles D ivine or human inspired

, .
,

or o nly a reforming Essene i t m u st be agreed that Hi s teachings , _

are far nobler far purer far less alloyed with error and i mp e r fec
, ,

tion far less o f the earth earthly than those o f Socrates Plato
, , , ,

Seneca or Mahomet or any other o f the great moralists and

, ,

R eformers o f the world .

720 M ORA LS A ND D OG M A .

If ai ms w ent a s co mpletely as Hi s beyo nd person al care and

ou r

selfish gratification ; i f our thoughts and words and actions were

as entirely employed upon the gr eat work of benefiti ng our kind
the tru e work which we have been p laced here to do - as His
were ; i f our nature were as gentle and as tender as His ; and i f
society country kindred friendship and home were as clear to us
, , , ,

as they w e re to Him we should be at once r elieved of more than

,

hal f the di ffi culties and the diseased and pain ful a ff ections of our
lives Simple obedience to rectitude in stead of s el f interes t sim
.
,
-

ple sel f culture and sel f improvement instead o f constant cu lti

- -
,
a

vation of the good opinion o f othe rs ; sin g l e hearted aims and -

purposes instead o f improper ob j ects sought a nd approached by

, ,

devious and crooked ways would free our meditations o f many ,

distu rbing and irritating questions .

N ot to renounce the nobler and better a ff ections o f our natures ,

nor happi ness nor our j ust dues of love and hon or fr om men ; not
,

to vili fy ourselves nor to renounce our sel f respect nor a j ust

,
-
,

and reasonable sen se of our merits and deserts nor our own ,

righteousness o f virtue d oes Masonry require nor would ou r , ,

imitation o f Him require ; but to renounce our vice s our faults

'

, ,

o u r passions our sel f fl a t te r i ng delusions ; to fo rego all outward

,
-

advantages which are to be gained only through a sacrifice of our

,

i nward integrity or by anxious and petty contri vances and ap p li

,

a u ces ; to choose and keep the better part ; to secure that and let ,

the worst take care o f itsel f ; to keep a good conscience and let ,

opinion come and go as it will ; to retain a lofty sel f respect and -

,

let low sel f indulgence go ; to keep inward happiness and let

-
,

outward advantages hold a subordinat e place ; to r enounce our

selfishness and that eter nal anxiety as to what we are to have and
, ,

what men think of us ; and be cont ent with the plenitude of G od s

“
’

g reat mercies and so to,

be happy For it is the ino rdinate de .

vo t i o n to sel f and consideration of sel f that is ever a stu mb ling

, ,

block in the way ; tha t spreads questions snares and di fficulties , ,

around us darkens the way of Pr ovidence and makes the world

, ,

a far less happy one to us than it might b e .

As He taught so Masonry teaches a ff ection to ou r kindred

, , ,

tenderness to our friends gentleness and forbearance toward our ,

i nferiors pity for the su ff ering forgiveness of our enemies and to

, ,

w ear an a ff ectionate nature and gentle dispo sition a s the garment

o f o u r l i fe i n v e tin g p ain and toil and agony and even de at h
,
s
. , . ,
7 22 M ORA L S O
A N D D G M A.

will which thinks t o prevent its exi sting by denying o r rathe r , ,

by pretending to deny its existence , .

The moral truths are di stinguished from other truths by this

singular characteri stic : so soon as we perceive them they appear ,

t o us as the rule of our conduct I f it i s true that a deposit i s .

made in order to be returned to its legitimate possessor it mu st be ,

returned To the necessity o f beli evi ng the truth the necessity o f

.
,

r a c t i s i ng it i s added
p .

The necessity o f practising the moral truths i s obligation The .

moral truths necessary to the eye o f reason are obligatory on the

, ,

w ill The moral obligation like the moral truth which is its
.
,

basis i s absolute As necessary truths are not m or e o r less n ece s

, .

sary so obligation i s not more or less o blig a tory There are de

,
.

grees o f importance among different obligations ; but there are no

degrees in the o blig a ti on i ts elf O ne is not nearly obliged almos t .
,

obliged ; but w h olly so or n ot a t all I f there be any place o f

, .

re fuge against the obligation it cea ses to exist ,

.

;
I f the obligation i s a bs olu te it is i mmu ta ble and u n i ver sal For ,
.

i f what i s obligation t o day may not be so to m or r ow i f w h at i s

- -
,
’

obligatory for m e may not be so for you the obligation di ff ering ,

from itsel f it would b e relative and contingent This fact of ab

, .

solute immutable u fii ve r sal obli gation is certain and mani fest

, ,
.

Th e g oo d i s the foundation o f obligation

,
I f it be not obligation .
,

has n o foundation ; and that i s impossible I f one act ought to .

be done and another ought not it must be because evidently there

, ,

i s an essential difference between the two acts I f one be not good .

and the other bad the obligation imposed on us is arbitrary

,
.

To make the Good a cons e q u e n ce of anything whatever i s to , ,

annihilate it It i s the first or it is nothing When w e a sk an

.
,
.
'

honest man why despite his urgent necessities he h a s respected

, ,

the sanctity o f a deposit he answers because it was h is du ty , ,

.

Asked why it was hi s duty he answers because it was r i gh t was , , ,

j u s t , was g o o d Beyond that there

. is no answer to be made but ,

there i s al so no question to be asked N o one permits a duty to be ,

.

imposed on him without giving himsel f a reason for it : but when

it i s admitted that the duty i s commanded by j ustice the mind i s ,

satisfied ; for it has arrived at a principle beyond which there i s

nothing to seek j ustice being its own principle The primary
,
.

truths include their own reason : and j ustice the essential di s ,

»

tinction between good an d evil i s the first truth of moral i ty ,

.
 KN I G H T o r T H E SU N , on P RI N C E
. AD P E T . 723

J ustice i s not a c ons e q u en ce ; because we cannot ascend to any

principle above it Moral tru h f or ces i ts elf on man and does no t
.
t
,

e ma na te fr o m h i m It no more becomes sub j ective by appearing

.
,

t o us obligatory than truth does by appearing to us necessary

,
It .

i s in the very nature of the true and the good that we mii st seek
for the reason o f necessity and obligation O bligatio n is founded .

on the necessary distinction between the good and the evil ; and it
‘

i s itsel f the foundation of liberty I f man has his du ti e s to per .

form he must have the faculty o f accomplishing them o f resist

, ,

ing desire passion and interest in order to obey the law He

, , ,
.

must be free ; there fore he is so or human nature i s in c ontra ,

diction with itsel f The certainty o f the o bliga ti oninvolves the

.

corresponding certainty o f fr ee w i ll .

It i s the wi ll that is free : though sometimes that will may be

ine ff ectual The power to do must not be con founded with the
.

power to w i ll The former may be li m i te d : the latter i s s over eign

. .

The ex te rn al effe cts may be prevented : th e r es olu ti on itsel f can

not O f this sovereign power o f th e w i ll we are conscious We
.
_
.

feel in ourselves before it becomes determinate the fo i c e which

, ,
'

can determine itsel f in one way or another At the s ame time .

when I will thi s or that I am equally conscious that I can w ll the i

,

contrary I am conscious that I am the master o f my resolution

.

that I may check it continue it retake it When th e act has

.

.
, ,

cea sed the consciousness o f th e pow er which produced it has n o t

,
.

That consciousness and the power remain superior to all the ,

mani festations o f the power Wherefore free will i s the e s sentfal .

-

and ever subsisting attribute o f the will i tsel f

‘

-
.

At the same time that we j udge that a free agent has done a
'

good or a bad act we form another j udgment as necessary as the

, ,

first ; that i f he has done well he deserves compensation ; i f ill , ,

puni shment That j udgment may be expressed in a manner more

.

or less vivid according as it is mingled with sentiments more o r

,

less ard ent Sometimes it will be a merely kind feeling toward a

.

virtuous agent and moderately hostile to a guilty one ; sometimes

,

enthusiasm or indignation The j udgment o f merit and demerit .

is intimately connected with the j udgment o f good and evil .

M erit is the natural right which we have to be rewarded ; demerit

the natural right which others have to punish us But whether .
‘

the reward i s received or the punishment undergone o r not the , , ,

m erit or demerit equally subsists Punishment and reward are .

724 MORAL S A N D D G M A. O

the sat sfact o

i i n of mer i t and d emerit bu t do no t constitute th em , .

Take away the for mer and th e latt er con tinue Take away t he
, .

lat t er and t here are no long e r r eal re w ards or puni s h ments When
, .

a base man e ncompasse s ou r m erite d hono rs he ha s o btai ned but ,

th e me re appe arance o f a r eward ; a me r e material advantage .

The rew ard i s esse ntially m or al ; and i ts v alue is independent o f

its form O ne of tho se simple crown s o f o ak wi th which the
.

early Roman s rewar de d her oi sm w a s o f mo r e re al value tha n all ,

the wealth o f the world wh en i t w as the sign o f the gratitude and

,

admira tion of a pe ople Rewa rd ac cor de d to merit i s a debt ;

.

wi thou t merit it i s an al ms or a the ft .

The Go od i s good in i tsel f and to be accompl is h ed whate ver , ,

the conseq uences The results of th e Goo d cann ot bu t be fortu

.
n

nate . Hap pi ness separ ate d fro m the G ood i s bu t a fact to which
, ,

no m oral idea is atta che d As an e ffe ct of the G oo d it e nt er s in to

.
,

the mo ral order co mpl etes and cro wns it

, .

V ir tu e with out h appiness and cr i me Wi thou t mi sery i s a co n

, ,

t radi c tion and di so r de r I f v i rt u e su ppo se s acri fice ( t h at i s su f

.
,

f er ing ) eternal j u stice r e quir es that sacr i fi ce gen erou sly accepted
, ,

a nd co ur ag e ously bor ne shall hav e fo r i ts r ew ard t he same happi

,
,

ne ss th at was sa cri fic e d : and it al so requi res t hat cri me sh all be

n i she d with u nhappin es s f or the guilty h appi ne ss which i t a t
p u ,

temp te d to p ro cu re .

Thi s law that attach es ple asur e and s orrow to the g ood and the
evil i s in g en eral accompli sh ed e ve n her e belo w
fi , ,
For o rd e r r u le s .

i
i t
i h e wo rld ; b e cause the worl d lasts I s t h at ord e r so me times .

disturbed ? Are happi ness a nd sorro w no t alway s d i strib u te d in

le gi t imat e pro po rtio n t o crime a nd vi rtue ? The abs ol u te j udg
m ent o f the Good the ab solute j u dgment o f obligati on th e ab eo
, ,

l ute ju dgm en t of merit and demerit conti nu e to sub si st i nviolable , ,

and impresc ripti bl e ; and we cannot help but be lie ve th at He Who

ha s impl ante d in u s the sentiment and ide a o f or der ca nn ot ,

therein Hi msel f b e wan ti ng ; a nd that H e will s oon e r or l ate r re , ,

est abl i sh the holy har mony o f vir tu e and h appi ness by mean s be ,

l onging to Himsel f .

Th e J udgment o f the Good the decision t hat suc h a th ing is ,

g o o d , an d th a t such anothe r i s no t th i s i s th e pr i m i tive fact

,
-
,

and repo ses -o u itsel f By its intimate re se mblance s to the j udg

.

m ent o f the t ru e and the be a ut i ful i t shows u s the secret a ffi nities

.

o f m o rality m e
,
taphysics and a e sthetics ,The good s o e specially .
,
726 M ORA L S AND D GMA O .

rno ral law a r eli g i ou s character we run the risk o f taking from
'

it its mor al character We may refer it so entirely to God as to .

make Hi s will an arbitrary degree But the will o f God whence .

,

we deduce morality in order t o give it authority itsel f has no, ,

moral authority except as it i s j ust The Good comes from the

'

.
,

will of God alone ; but from Hi s will in so far as it i s the ex ,

pression o f H i s wi sdom and j ustice The Eternal Justice o f God .

i s the sole foundation o f Justice such as Humanity perceives and ,

practises it The Good duty merit and demerit are re ferred to

.
, , ,

God as everything i s referred to Him ; but they have none the

,

less a proper evidence and authority R eligion i s the cro w n of .

Morality not its base The base of M orality i s in itsel f

,
. . .

The Moral Code of M asonry is still more extensive than that

developed by philosophy To the requisitions of the law of N ature .

and the law of God it adds the imperative obligation of a con ,

tract Upon entering the O rder the Initiate binds to himsel f

.
,

every Mason in the world O nce enrolled among the children o f .

Light every Mason on earth becomes his brother and owes him
, ,

the duties the kindnesses and the sympathies of a brother O n

, ,
.

every one he may call for assistance in need protection against ,

danger s ympathy in sorrow attention in sickness and decent

, , ,

burial after death There i s not a Mason in the world who i s not
.
.

bound to go to hi s relief when he i s in danger i f there be a , ,

grea ter probability o f saving his li fe than of losing his own N o .

Mason can wrong him to the value of anything knowingly him , ,

sel f nor su ff er it to be done by others i f it be in hi s power to pre

, ,
,

vent it N 0 Mason can speak evil of him to his face or behind his
.
,

back Every Mason must keep hi s lawful secrets and aid him in
.
,

his business defend his characte r when un j ustly assailed and

, ,

p rotect counsel and

,
assist hi s widow,
and his orphans What so .

many thousands owe to him he owes to each of them He has ,

.

solemnly bound himsel f to be ever ready to discharge thi s sacred

debt I f he fail s to do it he i s di shonest and forsworn ; and it i s
.

an unparalleled meanness in him to obtain good o ffices by false

p retences to receive k i n
,
d ness and service rendered him under the ,

confident expec tation that he will in his turn render the same and ,

then to dis appoint without ample reason that j ust expectation

. ,
.

Masonry holds him al so by hi s solemn promi se to a purer li fe , , ,

a nobler generosity a more perfect charity o f opinion and action

,

t o be tol erant catholic in his love for hi s race ardent in hi s zeal

, ,
 K N IG H T OF TH E SU N ,
OR P RI N CE E T
AD P . 727

for the i nterest O f m ankind the advancement and progres s o f ,

humanity .

Such are we think the Philosophy and the Morality such th e

, , ,

TR U E WORD O f a M aster Mason .

The world the ancients believed was governed by Seven Sec

, ,

on dary Causes ; and these were the universal forces known to the ,

Hebrews by the plural name E LO H I M These forces analogous .

,

and contrary one to the other produce equil ibrium by thei r con ,

t ra st s and regulate the movements O f the spheres

,
The Hebrews .

called them the Seven great Archangels and gave them names
'

, ,

each O f which being a combination o f another word with AL th e

, ,

first Ph oenician N ature God considered as the Principle O f Light—

, ,

represented them as Hi s mani festations O ther peoples assigned .

t o these Spirits the government of the S even Planets then known ,

and gave them the names O f thei r great divinities .

SO in the K abala the last Seven Sephiroth consti tuted A T I K

, ,

Y O M I N the Ancient o f Days ; and these as well as the Seve n

, ,

plane ts correspond with the Seven colors separated by the pri s m

, ,

and the Seven notes O f the musi c al oct ave .

Seven i s the sacred number in all theogonies and all symbols ,

because i t i s composed O f 3 and 4 It represents the magical . ,

power in its full force It i s the Spirit assi sted by all th e Element
.

ary Powers the Soul served by N ature the Holy Empire spoken
, ,

Of in the clavicules O f Solomon symbolized by a warrior crowned , , ,

bearing a triangle on hi s cuirass and standing on a cube to which , ,

are harnessed two Sphinxes one white and the other black pull , ,

ing contrary ways and turning the head to look backward

,
.

The vices are Seven l ike the virtues ; and the latter w e re ,

anciently symbolized by the Seven Celestial bodies then known as

planets FA I T H as the converse O f arrogant Confidence was rep
.
, ,

resented by the Su u ; HO P E enemy o f Avarice by the M oon ; , ,

C H A R I TY opposed to Luxury by Ve nu s ; FOR C E stronger than

, , ,

R age by M an ; PR U D EN C E the opposite o f Indolence by M ar

, , ,

cu r y ; T E M P E R A N C E the antipodes O f Gluttony by S a tu r n ; and

, ,

J U ST I C E the opposite O f Envy by Ju pi ter

, , .

The K abalistic book of the A pocal ypse i s represen ted as closed

with Sev en Seals In it we find the Seven genii o f the Ancient
.

Mythologies ; and the doctrine concealed under its emblems i s the

pure K abala alrea dy lost by the Pharisees at the advent O f the
,

Saviour The pictur e s th at foll ow i n thi s w ondrou s epi c are so

.
 M ORA L S A N D D G MA O .

many p a ntacle s O f which the numbers

,
3, 4 ,
7 ,
and 12 a re the
keys .

The Cheru b O r symbolic bull which Moses places at the gate o f

, ,

t h e Edenic world holding a blazing sword i s a Sphinx with th e

, , ,

body O f a bull and a huma n head ; the O ld Assyrian Sphin x

whereof the combat and victory O f M ithras were the hieroglyphi c
a na ly sis This armed Sphin x represents the law O f t h e Mystery
.
,

which keeps wat ch at the doo r O f initiatio n to repul se the Pro ,

fane It al so represents the grand Magical Mystery all the ele

.
,

me n ts w h e r eo f the number 7 expresses still without giving its

‘

,
” “
la st w ord This unspeakable word o f the Sages O f the school o f
.

Alex andria thi s word which the Hebre w Ka bal ists wrote mm
, ,

-
[ I H U H ] and translated
, b y g n ws m, [
a A RA RI TA ] so expressing ,

t he th reefoldness O f the Secondary Principle the dualism O f the ,

m iddle ones and the Unity as well O f the first Principle as o f the
,

end ; a nd also th e j unction O f the number 3 with the number 4 in

i

a word compo sed o f four le tte r s but formed o f seve n by o ne ,

t r iplicate a n d two repeated — this word i s pronounced A r ar ij a , .

The vowel s in the Greek language are al so S even in number ,

a nd were used to designate the Seven planets .

Tsa dok or Sydyc was the Supr eme God in Ph oenicia

.
Hi s .

Seven Son s were probably t h e Seven Cabiri ; and he was t h e

H ep t ak t i s th e God O f Seven R ays
, .

K ronos the Greek S aturn Philo makes Sa nch oni a th o n say had
, , ,

si x sons and by Astarte Seve n daughters the Ti t a n i des

, The Per , .

s i ans adored Ahura M a sda or O rmuzd and the Si x Am sh asp a nds ,

the fir st three O f wh om were Lords O f the Empires o f Light Fire , ,

a nd Splendor ; the Babylonians Bal an d the Gods ; the Chinese , ,

Shangti and the Six Chie f Spirits ; and the Greeks K ronos and
, , ,

the Six great Mal e Gods his progeny Zeus Poseidon Apollo , , , , ,

Ar es H ephaistos and Hermes ; while the female deities were also

, ,

Se ven R hea wi fe O f K ronos H er e Ath ene Artemis Aphrodit e,

, , , , ,

Hestia and D é m é té i In the O rphic T h eo go ny Gaia produced

,
.
,

the fourtee n Titans Seven m ale and Seven female K ronos bein g
,
,
,

the most potent O f the males ; and as the number S e ve n appear s

in these nine by threes or the triple triangle is found in the thre e
, , ,

M oera e or Fates the three Ce nt i mané s and the three Cyclop es

, , ,

O ff sp ri ng O f O uranos and Gaia or Heave n and Earth , .

The m etal s like the color s Wer e deemed to be Seven in num

, ,
«

bar . a n d a m e tal a nd color w e r e as si g n e d to e a c h p l a n e t Of .

 O M OR A L S AND D GM A O .

It had reign ed 1 n Persia with the Magi who peri shed o ne day , ,

as the masters o f the world had peri shed for having abused their ,

power It had endowed India with the most marvellous tradi

.

tions and an incredible luxury of poetry grace and terror in its

, , ,

emblems : it had civilized Greece by the sounds o f th e lyre o f

O rpheus : it hid the principles o f all th e sciences and o f the ,

whole progression o f the human spirit in the audacious calcula ,

t ions of Pythagoras : fable teemed with its miracles ; and history ,

when it undertook to j udge of this unknown power con founded ,

i tsel f with fable : it shook o r en fe ebled empires by its oracles ;

made tyrants turn pale on their thrones and ruled over all minds ,

by means o f curiosity or fear T 0 th is science said the crowd

.
, ,

nothing is impossible ; it commands the elements knows the lan ,

guage of the planets and controls the movements o f the stars ;

,

the moon at its voice falls reeking with blood from Heaven ; the
, , , ,

dead ri se upright on their graves and shape into fatal words the,

wind that breathes through their skulls Controller o f Love or .

Ha te this science can at pleasure confer on human hearts Para

,

dise or Hell : it disposes at will of all forms and distributes beaut y ,

o r deformity a s it plea ses : it changes in turn with the rod o f ,

Circe men into brutes and animal s int o men : it even disposes o f
,

Li fe or o f Death and can besto w on its adepts riches by the trans

,

mutation o f metals and immortality by its quintessence and elixir

, ,

compounded of gold and light .

This i s what magic had been from Zoroaster to M anes from

, ,

O rpheus to Apollonius T h yane u s ; when positive Christianity ,

triumphing over the splendid dreams and gigantic aspirations o f

the school o f Alexandria publicly crushed this philosophy with
,

its anathemas and compelled it to become more occult and more

,

mysterious than ever .

At the bottom o f magic nevertheless was science as at the

, , ,

bottom o f Chri stianity there was love ; and in the Evangel ic Sym
bol s we see the incarnate WORD adored in its in fancy by three
magi whom a star guides ( th e ternary and the sign o f the micro
c o sm ) ,
and receiving from them gold frankincense and myrrh , ,

another mysterious ternary under the emblem whereof are alle

,

g i ca lly contained the highest secrets o f the K abala

o r .

Ch r i stianity should not have hated magic ; but human igno

rance always fears the unknown Science was obliged to conceal.

itsel f to avoid the impassioned aggressions of a blind love : It

,
 K N IG H T OF TH E SU N ,
OR P RI N C E AD P E T . 7 31

e nveloped itsel f in new hieroglyphs concealed its e ff orts di sgui sed , ,

its hopes Then was created the j argon O f alchemy a continual

.
,

deception for the vulgar herd greedy O f gold and a living lan , ,

guage for the true di sciple s O f Hermes alone .

R esorting to Masonry the alchemi sts there invented Degrees

, ,

and partly unveiled th eir doctrine to their Initiates ; not by the

language O f their receptions but by oral instruction afterward ;
,

for thei r ritual s to one who has not the key are but i nco mp re
, ,

h e ns i ble and absurd j argon .

Among the sacred books O f the Chri stian s are two works which
the in fallible church does not pretend to understand and never ,

attempts to explain the prophecy O f Ezekiel and the Apocalypse

—
,

two cabali stic clavicules reserved no doubt in Heaven for the

, , , ,

exposition O f the Magian kings ; closed with Seven seal s for all
faith ful believers ; and perfectly clear to the unbeliever initiated
in the occult sciences .

For Chri stian s and in their opinion the scientific and magical
, ,

clavicules of Solo mon are lost N evertheless it i s certain that in

.
, ,

the domain O f intelligence governed by the WORD nothing that i s ,

written i s lost O nly those things which men cease to under

.

stand no longer exi st for them at least as WORD ; then they enter ,

into the domain O f enigmas and mystery .

The mysterious founder O f the Chri stian Church w a s saluted

in H i s cradle by the three Magi that i s to say by the hieratic a m ,

b as sa do r s from the three parts of the known world and from the ,

three analogical worlds O f the occult philosophy

In the school O f Alexandria Magic and Chri stianity al m
.

ost take
,

each other by the hand under the auspices O f A mm o n iu s Saccos

and Plato The dogma O f Hermes i s found almost entire in the
.

writings attributed to Dionysius the Areopagite Syn e si u s traces .

the plan O f a treatise on dreams which was subsequently to be ,

‘

commented on by Cardan and composes hymns which might

,

serve for the liturgy O f the Church O f Swedenborg i f a church of ,

illuminati could have a liturgy .

T 0 this epoch o f ardent abstraction s and impassioned lo go m a

chies belongs the philosophical reign o f j ulian an illuminatu s ,

and Initiate O f the first order who bel ieved in the unity O f God
,

and the universal Dogma O f the Trinity and regretted the loss O f ,

nothing O f the O ld world but its magnificent symbol s and too

graceful images He was nO Pagan but a Gnostic in fected with
.
, ,
7 32 M ORA L S A N D D G M A. O

t he allegori es O f Grecian polytheism and whose m i s fortun e i t ,

was to find the name O f Jesus Chri st less sonorous than that O f
O rph eus .

We may be sure that so so o n as R eligion and Philosophy become

distinct departments the mental activity O f the age i s i n advance
,

O f its Faith ; and t h at th ough habit may sustain the latter for a
,

t ime its vitality is gone

, .

The dunces who led primitive Chri st ianity astray by substitut ,

ing faith for science reverie for experience the fantastic for th e
, ,

reality ; and the inquisi tors who for so many ages waged against

Magi sm a war O f exterminati o n have succeeded in shrouding in ,

dark ness the ancient di scoveri e s O f the human mind ; so that we

now grope in the dark to find again th e k ey O f the phenomena O f ,

natur e But all natural phenomena depend o n a single and

.

immutable law represented by the p hi lo sop h al stone and its

, ,

symbolic form which i s that O f a cube Thi s law expressed in

,
.
,

the K abala by the number 4 furni shed the Hebrew s with all the ,

mysteries O f their divine Tetragram .

Everything i s contained in that word O f four letters It i s the .

A z o t O f the Alchemists the Th a t o f th e Bohemians the To m O f

, ,

t h e K abalists It supplies to the Adept the last word O f the human

.

Sciences and the K ey O f the Divine Power : but he alone under

,

stands ho w to avail h imsel f O f it who comprehends the neces sity

O f never reveal ing it I f ( Edip u s in place O f slayi ng the Sphynx
.
, ,

had conq u er e d it and driven it into Thebes harnessed t o hi s

,

chariot he would have been K ing without incest calamities or

, , , ,

e x ile I f Psyche by submi ssion and caresses had persuaded Love

.
, ,

to reveal himsel f she would never have lost him Love i s one O f
,
-
.

the mythological images O f the grand secret and the grand agent ,

because it expresses at once an action and a passion a void and a ,

plenitude an arrow and a wound The Initiates ought to under

, .
-

stand this and lest the pro fane should overhear Masonry never
, , ,

says too much .

When Science had been overcome in Alexandria by the f a nati

c i sm O f the murderers O f Hypatia it became Christian or rather , , , ,

it concealed itsel f under C hristian disguises With Ammoni a s , ,

SynO si u s and the author O f the books O f Dionysius the A r e op

,

agite Then i t was necessary t o win the pardon O f miracles by

.

the appearances O f su pe r st i :io n a nd O f science by a language unin ‘

.

t e llig ible Hieroglyphic writin g was revived and p a ntacle s and

.
,
7 34 M ORA L S A N D D G M A. O

controlled and governed by them while he vainly thinks himsel f

, ,

independent not only O f his race bu t t h e universal nature and

, ,

her infinite mani fold forces he i s the slave O f these forces unles s
, ,
;

he becomes their master He can neither ignore their existence

.

n o r be simply their neighbor

There i s in nature one most po tent force by means whereof a ,

single man who could possess himsel f O f it and should kno w

, ,

how to direct it could revolutionize and change the face o f the

,

world .

Thi s force was known to the ancients It i s a universal agent .

,

whose Supreme law is equilibrium ; and whereby i f science can ,

but learn h o w to control it it will be possible to change the ,

order O f the Seasons to produce in night the phenomena O f

,

day to send a thought in an instan t round the world to heal

, ,

o r slay at a distance to give our words universal success and

, ,

make them reverberate everywhere .

This agent partially revealed by the blind guesses O f the di s

,

c i p les O f M esmer i s precisely what the Adepts O f the middle

,

ages called the elementary matter O f the great work The Gnostics .

held that it composed the igneous body O f the Holy Spirit ; and
it was adored in the secret rites O f the Sabbat or the Temple ,

under the hieroglyphic figure O f Baphomet or the hermaphroditic

goat O f Mendes .

There is a Li fe Principle O f the world a universal agent

-
, ,

wherein are two natures and a double current O f love and wrath , .

This ambient fluid penetrates everything It is a ray detached .

from the glory O f the Sun and fixed by the weight o f the atmos
,

p h e r e and the central attraction It i s the body o f the Holy .

Spirit the universal Agent the Serpent devouring hi s own tail

, ,
.

With this electro magnetic ether this vital and luminous caloric
-
, ,

the ancients and the alchemi sts were familiar O f thi s agent .
,

that phase O f modern ignorance termed physical science talks

incoherently knowing naught O f it save its e ffects ; and theology
,

might apply to it al l its pretended definition s O f spirit Q uie scent .

,

it i s appreciable by no human sense ; disturbed or i n movemen t ,

” “
none can explain its mode O f action ; and to term it a fluid and ,

”
speak O f its currents is but to veil a profound ignorance under
“
,

a cloud o f words .

Force attracts force li fe attracts li fe health attracts health I t

, ,
.

i s a law of nature .
 KN I G H T O F T H E S U N , OR P RI N C E AD P E T . 7 35

I f tw o children live together and still more i f they sleep to ,

gether and one i s feeble and the other strong the strong will
, ,

absorb the feeble and the latter will peri sh

,
.

In schools some p upil s absorb the intellect O f the o thers and

, ,

in every circle O f men some one individual is soon found w h o ,

possesses himsel f O f th e wills O f the others .

Enthralments by currents i s very common ; and one i s carried

away by the crowd in moral s as in physics The human will has
,
.

an almost absolute power in determining one s acts ; and every ex ’

ternal demonstration O f a will has an influence on external things .

Ti ssot ascribed most maladies to disorders O f the will or the ,

perverse influences O f the will s O f others We become sub j ect to .

the will s O f others by the analogies O f our inclinations and still ,

more by those O f our defects TO caress the weaknesses O f an .

individual i s to possess oursel f O f him and make O f him an i n

,
“
,

strument i n the order O f the sam e errors or depravations But

’
.
'

when t w o na tu re s analogical in defects are subordinated one to

, ,

t he other there i s effected a kind O f substitution O f the stronger

,

instead O f the weaker and a genuine i mpri sonment O f one mind

,

by the other O ften th e weaker struggles and would fain revolt ;

.
,

and then fall s lower than ever in servitude .

We each have some dominant de fect by which the enemy can ,

grasp us In some it i s vanity in others indolence in most ego

.
, ,

t i sm
. Let a cunning and evil spirit possess himsel f o f thi s and ,

y o u are lost Then you

. become not foolish nor an idiot but , , ,

positively a lunatic the slave O f an impul se from w i th Ou t Y ou

,
.

have an instinctive horror for eve rything that could restore you
to reason and will not ev en l i sten to representations that contra
,

vene your insanity .

Miracles are the natural e ff ects Of exceptional causes .

The immediate action O f the human will on bodies or at least ,

thi s action exerci s e d without visible means constitutes a miracle ,

in the physical order .

The influence exercised on will s or intellects suddenly or within ,

a given time and capable O f taking captive the thoughts chang

, ,

ing the firme st r esolutions paralyzing the most violent passions

, ,

constitutes a miracle in the moral order .

The common error in relation to miracles i s to regard them as ,

e ff ects without causes ; as contradictions O f nature ; as sudden

fi ct ions O f the D ivine imagi nation ; and men do not reflect that a
7 36 M ORA L S O
A N D D G MA.

s ingle mi racle O f thi s s ort would break the univ ersal harm o ny
a nd r e plunge the Universe into Chaos
- .

There are miracles impossible to G o d Hi m sel f : absurd mira cle s

ar e so. I f God could be absur d for a single instant neither H e ,

nor the Universe would exi st an instant a fterward TO expect Of .

the Divine F r ec Will an e ff ect whose cause i s una ckn owledged o r

—

doe s no t exi st i s what is termed t empting G o d I t i s to p rec ip i

‘

.
,

ta te one s sel f into the void

’
.

G od acts by H i s works : in Heaven by ange ls on earth by m en , , .

In the heaven o f human conceptions it i s humanity that creates ,

G Od and men think that God has made them i n H is image b e ,

cause t h ey make Him i n theirs .

The domain of man i s all c o rporeal nature vi sible on ea rth ; and ,

i f he d o e s not rule the planets or the stars he can at lea st ca lcu ,

late their move ment measure their di stances and identi fy hi s will
, ,

with thei r influence : he ca n modi fy the atmosphere act to a ce r ,

tain point on the seaso n s cure and affl i c t with sickness other men
, ,

p reserve li fe and cause death .

The absolute in r easo n and wi ll i s the greatest p ower which i t i s

given to men to attain ; and it is by means O f th is power th at wh a t
the multitude admires under the name of miracles are e ff ected , .

PO W ER i s the wi se use O f the will which makes Fatality itsel f ,

serve to accomplish the purposes O f S ages .

O mnipotence is the most absolute Liberty ; and absolute Liberty

cannot exist without a perfect equilibrium ; and the colu m ns
J A CH I N ah d BoA z are al so the unlimited PO WE R and S P L E NDOR
'

O F P E R FE CT I ON O f the Deity the seventh and eighth S E P H I RO T H

,

O f the K ab alah from whose equilibriu

,
m result the eternal perma
n e nce and Stability O f Hi s plans and works and O f that perfect ,

Success and undivided unlimited Dominion which are the ninth

, ,

and tenth S E P H I ROT H and o f which the Temple O f Solomon in

, ,

its state ly symmetry erected without the sound O f any t ool O f

,

”
metal being heard i s to us a symbol
,
For Thine says the Most .
,

“
Perfect O f Prayers i s the DO M I N I ON the PO W E R and the
, , ,

”
G LOR Y during all the ages ! Amen !
,

The A BSO LUT E i s the very n ecessi ty Of B EI N G the immutable ,

law O f R eason and o f Truth It i s T HAT WH I C H I S BU T T H A T

. .

WH I C H I S is in some s ort be fo re HE WHO I S God Himsel f i s .

not without a r e as on of ex i s tence He does no t e x ist acci dentally

. .

He c ou l d no t n t h av e b e e n H i s Ex i st ence th en, i s ne cessi tated

o . ,
 38 M ORA L S A N D DO G M A .

The Supreme Intelligence i s necessarily r a ti onal GO d in p hi .

,

lo so p h y can be no more than a Hypothesis ; but a Hypothesis

,

imposed by goo d sense on Human R eason TO personi fy the .

Absolut e R eason i s to determine the Divine Ideal

,
.

N ECESSI T Y L I B E RTY and REA SON ! Behold the great and

, ,

S upreme Triangle O f the K abalists !

FA TA L I TY W I LL and PO W E R ! Such i s the magical ternary
, ,

which in human things corresponds with the Divine Triangle

, ,
.

FA TA L I TY i s the inevitable linking together in succession Of , ,

e ff ects and causes in a given order ,

.

W I LL i s the faculty that directs the forces o f the Intellect ,

SO as to reconcile the liberty O f persons with the necessity O f

things .

The argument from these premi ses must be made by yoursel f .

Each one O f us does that
” “
Seek say the Holy Writings and
.
“
, ,

”
ye shall find Y et di scu ssion i s not forbidden ; and without
.

doubt the subj ect will be fully treated O f in your hearing here
after A ffirm a ti on negation di scussion i t is by these the truth
.
, ,
—
,

i s attained .

TO explore the great Mysteries O f the Universe and seek to

solve its mani fold enigmas i s the chief use O f Thought and con
, ,

st i tu te s the principal distinction between Man and the animals .

Accordingly in all ages the Intel lect has labored to understand

,

and explain to itsel f the N ature O f the Supreme Deity .

That one R eason and one Will created and governed the Uni
verse was tO O evident not to be at once admitted by the phi los oph ers
O f all ages It was the ancient r eligi ons that sought to multiply
.

gods The N a tu r e O f the O ne Deity and the mode in which the

.
,

Universe had its beginning are questions that have always been
,

the racks in which the human intellect has been tortured : and it
is chiefly with these that the K abalists have dealt .

It is true that in one sense we can have no actual knowledge

, ,

Of the Absolute Itsel f the very Deity O ur means O f obtaining

, .
.

what i s commonly termed a c tu al knowledge are our senses only , .

I f to s e e and f eel be kn ow ledge we have none O f our own Soul , ,

O f electric ity O f magnetism We see a nd feel and taste an acid

, .

o r an alkali and know something O f the q u a li ti es O f each ; but it

,

is only when we u se them in combination with other substances ,

and learn their efie cts that we really begin to know thei r na tu r e
, .

It is the combination a nd ex p e r i me nts O f Chemistry that give

'
 KN I G H T O F TH E SU N , OR P RI N CE AD PE T . 7 39

us a kno w ledge Of the nature and powers O f most animal and

vegetable substances As these are cognizable by inspection by .

o u r senses we may partially know them by that alone : but the

,

Soul either O f oursel f or O f another being beyond that cognizance

, , ,

can only be known by the acts and words which are its e ff ects .

M agnetism and electricity when at rest are e qually beyond the , ,

j uri sdiction O f the senses ; and when they are in action we see , ,

feel hear taste and smell only their e ff ects We do not know
, , ,
.

w hat they a r e but only what they do We can know the attributes
,
.

Of Deity only through Hi s mani festations T 0 ask anything .

more i s to ask not kn ow le dg e but something el se for which we

, , , ,

have no name G O d i s a Power ; and we know nothing O f any

.

Power i ts elf but only its e ffects results and action and what
, , , ,

R eason teaches u s by analogy .

In these later days in laboring to escape from all ma ter i al ideas,

i n regard to Deity we have SO refined away our notions O f G OD as

, ,

to have no idea of Him at all I n struggling to regard H im as a .

pure immaterial Spirit we have made the word Spi r i t synonymous ,

with n o thi ng and can only say that H e i s a S omew h a t with cer
, ,

tain attributes such as Power Wi sdom and Intelligence T 0

, , ,
.

compare Him to L I G H T would now be deemed not only u np hi lo ,

sophical but the equivalent O f Athei sm ; and we find it necessary

,

to excuse and pity the ancients for thei r inadequate and gross
ideas O f Deity expressed in considering Him as the Light Princi
,
-

ple the invi sible essence or substance from which vi sible Light
,

flows .

Y et our own holy writings continually speak O f Him as Light ;

and there fore the T sab e a n s and the K abala may well be pardoned
for doing the same ; especially since they did not regard Him as
the vi s ible Light known to us but as the Pri mordial Ether O cean ,
-

from which light flows .

Before the creation did the Deity dwell alone in the Darkness , ,

or in the Light ? Did the Light CO exi st with Him or was it -

,

created after an eternity O f darkness ? and i f it CO exi sted was

,
-
,

it an e ffl u enc e from Him filling all space as He also filled it He , ,

and the Ligh t at the same time filling the same place and every
place ?
M I LT ON says expressing the Hebraic doctrine ,

H ai l H o lyLi gh t, ,
O ff sp r i ng Of H e av e n fir st -b o rn ,

Or Of th E
’
t e r n a l, CO e t e r n a l
-
be a m !
May I t h ee u n bla m e d, s i n ce G od is Li h t
'

ex p r e ss
g .
7 40 M ORA LS AND D G MA O .

A nd n eve r b u t i n u n a p p ro a ch e d Li gh t
D w e lt f r o m Et er ni ty ; dw e l t t h en I n Th ee,
‘

B r igh t efilu e nc e of bri gh t Esse nc e u ncr ea te

‘
.

The L I G H T says the Book O ms ch i m or Introduction to the

, ,

K abala Supremest of all things and most Lofty and Limitless

“
, , , ,

and styled I N FI N I T E can be attained unto by nO cogitation o r ,

speculation ; and its VE RY SELF i s evidently withdrawn and

removed beyond all intellection I t WA S before all things what .
,

ever produced created formed and made by Emanation and in

, , , ,

it was neither Time Head or Beginning ; since it always existed , , ,

”
and remains forever without commencement or end ,
.

“
Before the Emanations flowed forth and created things were ,

created the Supreme Light was infinitely extended and fille d the
, ,

whole WHE R E ; so that with reference to Light no vacuum

could be a ffirmed nor any unoccupied space ; but the ALL was
,

filled wi th that Light o f the Infinite thus extend ed whereto in , ,

every regard was no end inasmuch as nothing was except that , ,

extended Light which with a certain single and simple equality

, , ,
”
was ever y where like unto itsel f .

A I N SO P H is called L i gh t says the Introduction to the Sohar , ,

because it i s impossible to express it by a ny other word .

T O conceive O f Go d as an actuality and not as a mere non ,

substance or name which invol ved non ex is te n ce the K abala like

,
—
, ,

”
the Egyptians imagi ned Him to be a most occult Light A U R ;
,
“
,

no t our material and v isible Light but the Substance out O f which ,

Light flows the fir e as relative to its heat and flame O f this

, ,
.

Light or Ether the Sun was to the Tsabeans the only mani festa
,

tion or out shining and as such it was worshipped and not as the
-
,
‘
,

type O f dominion a n d p o w e r God was the P h os N o etan the Light .

,

cognizable only by the Intellect the Light Pr i nciple the Light ,

-
,

Ether from which souls emanate and to which they return

, , .

Light Fire and Flame with the Phoenician s were the sons O f
, , , ,

K ronos They are the Trinity in the Chald aean O racles the A O R
.
,

O f the Deity mani fested in flam e that issues out O f the invisible
, ,

Fi r e .

In the first three Persian A m sh a sp an ds Lords O f L I G H T F I R E , , ,

and S P L E N DOR we recognize the A OR ZO H A R and Z A YO Lig h t

, , , , ,

S ple n dor and B r i gh tn es s O f the K a b a lah

, The first O f these i s , .

termed A O R M U P A LA Wo n de rfu l or H i dde n Light unrevealed , , ,

undisplayed which i K ET H ER the first Emanation or S e ph i r a h

— s ,
,
7 42 M ORA L S A N D D G MA O .

the seed and li t the fire thence arose He Who is the only l i fe of
,
”
th e bright gods ; Who i s the God etc ?
,

The WORD o f God said the Indian philosophy i s the universal

, ,

and invi sible Light cognizable by the senses that emits its blaze
, ,

i n the Sun , Moon Planets and other Stars Philo calls it the
’

.
, ,

“ ”
Universal Light which loses a portion o f its purity and splendor
,

i n descending from the intellectual to the sensible world mani ,

festing itsel f outwardly from the Deity ; and the K abalah r ep re

sents that only so much o f the Infinite Light flowed into the cir
c u lar void prepared for creation within the Infinite Light and

Wisdom as could pass by a can al like a line or thread The Se

,
.

p i ro t h emanating from the Deity w ere the rays o f H is splendor

h , , .

“
The Chald aean O racles said : The intellect o f the Generator ,

stirred to action out spoke forming within itsel f by intellection

,
-
, , ,

universal s o f every possible form and fashion which i ssued out , ,

flowing forth from the O ne Source For Deity impersonated ,

as Dominion be fore fabricating the mani fold Universe posited an

, ,

intellected and unchangeable universal the impression of the form

'

whereo f goes forth through the Universe ; and that Universe ,

formed and f ashioned accordingly becomes visibly b e au tifie d in ,

infinitely varyin g types and forms the Source and fountain ,

whereo f i s one .Intellectual conceptions and forms from the

Generative source succeeding each other considered in relation
, ,

to ever progressing Time and intimately partaking o f T H E PR I M A L

-
,

ET H E R or F I R E ; but yet all these Universal s and Primal Types

and Ideas flowed forth from and are part o f th e first Source o f , ,

”
the Generative Power perfect in itsel f , .

The Chaldeans termed the Supreme Deity ARA OR Father o f ,

Light From Him was supposed to flow the light above the world
.
,

which illuminates the heavenly regions Thi s Light or Fire wa s .

con sidered as the Symbol of the Divine Essence extendin g itsel f ,

to in ferior spiritual natures Hence the Chaldean oracles say '

The Father t ook fro mHimsel f and did not confine His proper
.

“
,

fire within His intellectual potency ” All things are begotten

”
from one Fire .

The Tsabeans held that all in ferior spiritual beings were ema
nations from the Supreme Deity ; and therefore Proclus says
“
The progression o f the gods i s one and continuous proceeding ,

downward from the intelligible and latent unities and terminating ,

”
i n the l ast p artition o f the Divine cau se .
 K N IGH T or TH E SU N , OR PR I N CE AD PE T . 74 3

It i s i mpossible to speak clearly o f the Divinity Whoever at .

tempts to expres s H is attributes by the help of abstractions con ,

fines himsel f to negatives and at once loses sight of hi s ideas in

, ,

w andering through a wilderness o f words To heap Superlatives .

o n Superlatives and call Him b es t w i s es t g r e a tes t i s but to e x ag

, , , ,

gerate qual ities whic h are found in man That there exi sts one .

only God and that He i s a Perfect and B ene ficent Being R eason
, ,

legitimately teaches us ; but o f the Divine N a tu r e o f the S u b ,

s tan ce o f the D e ity o f the manner o f H is Existence

,
or of the ,

mode o f creation o f Hi s Universe the human mind is inadequate ,

to fo rm any j ust conception We can a ffix no clear ideas to O m .

n ip o t e nce O mniscience Infinity or Eternity ; and we have no

, ,

more right to attribute intelligence to Him than any other men ,

t al quality o f ourselves extended indefinitely ; or than we have t o

,

attribute our senses to Him and our bodily organs a s the Hebre w
, ,

wr i tings do .

We sati s fy ourselves with negativing in the Deity everything

that constitutes existence so far as we are capable of conceiving
,

o f exi stence Thus He becomes to us logically nothing N on Ens

.
,
-
.

The Ancients saw no difference between that and Atheism and ,

sought to conceive o f Him as something real It i s a necessity o f .

Hum an N ature The theological idea or rather non idea o f th e

.
,
-
,

Deity i s not shared or appreciated by the unlearned To them

, .

God will always be The Father Who i s in Heaven a Monarch o n ,

Hi s Throne a Being with human feelings and human sympathies

, ,

angry at thei r misdeeds lenient i f they repent accessible to their

, ,

supplications It i s the Humanity far more than the Divinity o f

.
, ,

Christ that m akes the mass o f Christians worship Him far more
, ,

than they do the Father .

“
The Light o f the Substance o f The Infinite i s the K ab ali s ,
~

“
tic expression Christ was according to Saint John the Ligh t
.
, ,

”
that lighteth every man that cometh into the world ; and tha t
”
Light was the li fe o f men The Light shone in the darkness
.
“

”
and the darkness comprehended it not .

The ancient ideas in respect to Light were perhaps quite as cor

rect as our own It does not appear that they ascribed to Light
.

any of the qualities o f matter B u t modern Science defines it to .

be a flood o f particles of m a tter flowing or shot out from the Sun ,

and Stars and moving through space to come to us O n the the

, .

o r i es o f m echani sm and force what force o f attraction here o r ,

 44 M ORA L S A ND D GM A O .

repul sion at the Sun o r at the most distant Star could draw o r
“

drive these impalpable weightless infinitely minute particles ap

, , ,

p r e c i a bly by the Sense o f Sight alone so far through space ? What ,

has b ecome o f the immense aggregate o f particles that have

reached the earth since the creation ? Have they increased its
bulk Why cannot ch emistry detect and analyze them I f mat
? ?

ter why can they tr avel only in right lines

,
?

N o characteristic o f matter belongs to Light or Heat o r flame , , ,

o r to Galvanism Electricity and Magnetism

,
The elect ric spark
, .

is light and so i s th a t p roduced by the flint when it cuts o ff par

Iron m
, ,

ti cle s of st eel .elted or heated radiates light ; and insects

, , ,

in fusoria and decayed wood emit it Heat i s produced by friction

,
.

and by pressure ; to explain which Science tells us o f la te n t Ca ,

loric thus representing it to us as existing without its only known

,

di stinctive quality What quality o f matter enables lightning

.
,

blazing from the Heavens to rend the oak ,

? What quality o f
matter enables it to make the circuit o f the earth in a score o f
seconds ?

Pro foundly ignorant of the nature o f these mighty agents o f

Divine Power we conceal our ignorance by words that have no
,

meaning ; and we might well be asked w hy Light may not be an

e fli u e n c e from the Deity as has been agreed by all the religions
,

o f all the Ages of t h e World .

All truly dogmatic religions have i ssued from the K ab a la h and

retu rn to it : everyt hing scientific and grand in the religious
dreams o f all the illuminati Jacob B oehme Swedenborg Saint , , ,

Martin and others is borrowed from the K ab ala h ; all the Ma

, ,

sonic associations owe to it thei r Secrets and thei r Symbols .

The K a balah alone consecrates the alliance o f the Universal

R eason and the Divine Word ; it establishes by the counterpoises ,

o f two forces app arently opposite the eternal balance o f being ; it ,

alone reconciles R eason with Faith Power with Liberty Science , ,

with Mystery ; it has the keys of the Present the Past and the
‘

, ,

Future .

The Bible with all the allegories it contains expresses in an

, , ,

incomplete and veiled manner only the religious science o f the ,

.

Hebrews The doctrine o f M oses and the Prophets identical a t

.
, .

bottom with that o f the ancient Egyptians al so had its outward ,

meaning and its veil s The Hebre w books were written only to
.

recall to m e m o ry t h e t r a d i ti o n ; a nd they were written in Sym

s
7 46 M OR A L S AN D D G M A. O
‘

R ays are ] the Medium the First Man A DA M KAD M O N He

, of , ,

descen ded therein that by means o f thi s Idea He might be called

, , ,

by the name T E T RA G R- A M M A T ON that created things might have

’

cognition o f H im ,i n Hi s own likeness .

When the Infinite God w illed to emit what were to fl o w forth ,

He contracted Himsel f in the centre o f H i s light in such manner ,

that that most intense light should recede to a certa in circumfer

ence and on all sides upon itsel f And thi s i s the first contra e
,
.

tion and termed BEDS , Ts e rnsu rn

,
.

A D A M K A D M ON the Primal or First Man i s the

n p
u j Dj x’
, ,

first A z i lu th i c emanant from the Infinite Light immitted into the ,

evacuated Space and f rom which afterward all the other degrees
, , ,

and systems had their beginnings It i s called the Adam prior t o .

all the first In it are imparted ten spherical numerations ; and

.

thereafter i ssued forth the rectilinear figure of a man in hi s

sephirothic decade as it were the diameter o f the said circles ; as
,

it were the axi s o f these spheres reaching from their highest ,

point to thei r lowest ; and from it depend all the systems

But now as the Infinite Light would be too excellent and grea t
,

to be borne and endured except through the medium o f thi s ,

'

Adam K adm o n its most Secret N ature preventing this its illu
, ,

m i na t i ng light had again to emanate in streams out o f itsel f by ,

certain apertures as i t were like windows and which are termed

, , ,

the ears eyes nostril s and mouth

, , , .

The light proceeding from this Adam K a dmon i s indeed bu t

one ; but in proportion to its remoteness from the place o f out
flowing and to the grades o f its descent i t i s more dense
, , .

From the word 33 35 , A TSI L to emanate or flow forth comes the , ,

word “155 3 3 , AT SI LOT H or A z ilu th Emanation or the System o f , ,

Em a n a nt s When the primal space was evacuated the surro und

.
,

ing Light o f the Infinite and the Light immitted into the void , ,

did not touch each other ; but the Light o f the Infinite flowed into
that voi d through a line or certain slender canal ; and that Light
i s the Emanative and emitting Principle o r the ou t fl o w and ,
-

origin o f Emanation : but the Light within the void is the ema
nant subordinate ; and the two cohere only by means o f the afore
said line .

A z i lu th means specifically and principally the fi rst system o f

the four O la mo th [ma w] world or systems ; which i s thence ,
s

called the A z i lu thi c Worl d .

 KN I G H T or TH E SU N , 0 R P RI N C E AD P E T . 47

The ten S ephiroth of the general A z i lu th i c system are ten

Nek u do th or Points .

ml N,’ A I N SOP H ,
AEN SO P H or A YEN SOP H i s the title
the , ,
of

Cause o f Causes its meaning being e ndless because there i s

,
“
,

no limit to Its lo ftiness and nothing can comprehend it Some ,

.

times also the name i s applied to K ETHER or the CRO W N the

'

, , , ,

first emanation because that is the Throne o f the Infinite that is

, , ,

its first and highest S eat than which none i s higher and because '

, ,

Ai nsop h resides and i s concealed therein : hence it rej oices in the

same name .

Before that anything was says the Eme ch H amm ele ch He o f , , ,

Hi s mere will proposed to H imsel f to make worlds

,
but at
t hat time there was no vacant space for worlds ; but all space was
filled with the light o f Hi s Substance which He had with fixed ,

l imits placed i n the centre o f Himse l f and o f the parts whereo f , ,

a n d wherein He was thereafter t o e ff ect a folding toge ther

,
.

What then did the Lord of the Will that most pe rfectly fr ee ,

Agent do ? By H i s own estimation He measured o ff within Hi s

, ,

o w n Substance the w idth and length o f a circular space to be

m ade vacant and wherein might be posited the worlds a foresaid ;

,

a n d o f that Light which was i ncluded within the circle so meas

u r e d He compressed and folded over a certain portion

,
and
t hat Light He li fted higher up and so a place was left unoccupied ,

b y the Primal Light .

But yet was not this space left altogether empty o f that Light
f or the vest i ges o f the Primal L ight still remained i n the place
W here Itsel f had been ; and they did not recede therefrom .

Be fore the Emanations out fl ow e d and created things were -

,

c r eated the Supreme Light was infinitely extended and filled t h e

, ,

whole Wh e r e : nothing w as except that extended light called A OR

.
, ,

H A I N SO P H the Light o f the non fin i te

’
-
.
,

When i t came into the mind o f the Extended to will to mak e

worlds and by forth fl o w i ng to ut ter Emanations and to emit a s
,
-
,

Light the perfection o f Hi s active powers and o f Hi s aspects and ,

attributes which was the impelling cause o f the creation o f worlds ;

,

then that Light in some measure compressed receded in every

, ,
'

direction from a p a rti cu lar c e ntral point and on all sides o f it ,

drew back and so a certain vacuum was left called voi d space
, , ,

its circum ference everywhere equidistant f rom that point which

was exactl y in the centre o f the s p ace a certain void p lace and
 M UM LS A N D UUU M A .

s pace left i n M id I nfini te a certain Wher e was thereby co ns titu te d

-

wherein Emanation s might B E and the Created the Fashione d , ,

a nd the Fabricated .

This world of the gar men ti ng thi s circular vacant space with
—
, ,

th e vestiges o f the withdrawn light o f the Infinite yet remaining , ’

i s the inmost garment n earest to H i s substance ; and to i t belo ngs

,

h
t e name A G R P E N I A L Ligh t of th e Cou nte na nce of G od
A -
,
.

An interspace surrounds thi s great circle established be tw e e n

“

t h e light o f the v er y substance surrounding the circle on its o ut ,

side and the substance contained w i th i n the circle

,
Thi s i s calle d .

SP L E N DOR E X C E L SU S in contradistinction to S imple Splendor

,
.

“ ”
This light o f the vestige o f the garment i s said to be rela , ,

t ively to that o f the vestige o f the substance like a point in th e ,

c entre o f a circle Thi s light a point in the centre o f the Gre at

.
,

Light i s called Auir Ether o r Space

, , , .

This Ether i s somewhat more gross than the Light not so —

Subtl e th ou gh n o t pe r cepti ble by the S e ns es is termed the Pri

— —
‘

mal Ether— extends everywhere ; Philosophers cal l i t th e S ou l of

t he World .

'

The Light so for th s h ow n from the Deity cannot be said to be

-
,

“
s e ver e d or di v e r s e from Him It i s flashed forth from H im and
.
,

y e t all continue s to be perfect unity The Sephiroth sometimes ,

called the P e rs ons of the Deity a r e H i s r ays by which He i s , ,

e nabled most perfectly t o mani fest Himsel f .

The Introduction to the Book SO H A R says

The first compr ession was e ffected in order that th e Prim al ,

Light might be upraised and a space b e co m e vaca nt The second

'

.
,

c ompression occurred when the vestiges o f the removed Light

r emainin g were compressed into points ; and that compress ion

w a s eff ected by means of the emotion o f j oy ; the Deity re j oicing ,

i t had already been sai d on account o f His Holy People there

, ,

a fter to come into being ; and that j oy being vehement and a ,

co mmotion and exhilaration i n the Deity being caus e d by it so ,

t hat He flowed forth in Hi s deli ght ; and o f thi s commotion an

ab stract p ower o f j ud gment being generated which i s a collection ,

o f the letters generated by the points of the vestiges o f Light left

°

Within the circle For H e w r i tes th e fini te e x pr ess i ons o r li mi te d

.
,

man i fes ta ti ons of H i ms elf u pon th e B o ok i n si ngle le tte r s . .

Like as when water or fire it had been sai d i s blown u p on by , ,

th e wind it i s wont to be greatly m ov ed and with flashes l ik e

, ,
7 50 M ORA L S A ND D G MA O .

The vestiges o f the Light o f the Garment still remained the re .

And this world o f the garment has a name th a t i nclu des all thi ngs ,

which i s the name I H U H Before the world o f the vacant space

.

was created H E was and Hi s N ame and they alone ; tha t i s

, , , ,

A I N SO P H and Hi s garmenting .

The EM ECH H A M M E LE C H says again

The lower hal f o f the garment [by th e th i r d retraction ] was ,

l eft empty of the light o f the garment But the vestiges o f that .

l ight remained in th e place so vacated and th is garment i s

called S H E K I N A H God i nd elli ng ; that i s the place where m
, ,

YOd He o f the anterior [ or male ] and m Vav He o f the post e

'

, , ,

r ior [ o r female ] combinations o f letters dwelt

, .

Thi s vacant space was square and i s calle d the P r i mal Spa ce ; ,

and in K ab alah it i s called A ni r a K a dmah or Kas i mu A i lah The

'
, ,

Primal Space or T h e Su bli m e Vestige I t i s the vestige o f the

, .

Light o f the Garment with which i s intermingled somewhat o f

,

the vestige o f the Very Substance I t i s called P r i mal Eth er but .

,
‘

not voi d Space The Light o f the Vestige still remains in the
.

p lace i t occupied and adheres there like somewhat spiritual o f

, , ,

extreme tenuity .

In this Ether are tw o Lights ; that i s the Light o f the SU B ,

ST A N C E which was taken away and that o f the Garment

, , There .

i s a vast di ff erence between the two ; for that o f the Vestige o f the
Garment is relatively to that o f the Vestige o f the Substance li k e
, ,

a poi n t i n th e ce n tr e of a ci r cle And as the only appropriate

'
.

n am e for the Ligh t o f the Vestige o f A i n so p h i s A U R Li gh t , ,

therefore the Light o f the Vestige o f the Garment could not be

called by th a t name ; and so we term it a p o i n t that i s Yod or , ,

which i s that point in the centre o f Light and thi s Light ,

a point in the centre o f the Great Light i s called A u i r Ether or , , ,

Space .

Thi s Ether i s somewhat m ore gross than The Light not so

subtle though not perceptibl e by the senses
,
is termed the Pri
mal Ether extends everywhere ; whence the Philosophers cal l
i t The Soul o f the World Light i s visible though not percep ,

t ible . Thi s Eth e r i s n e i th er pe r cep ti ble n or vi s i ble .

The Introduction to the Book Sohar continues in the Sectio n ,

o f the Letter YOd etc ,

Wo rlds could not be framed in this Primal Ether o n accou n t ,

o f i ts ex tr eme tenuity a n d th e ex c e ss O f Light ; and a ls

-
be cau se
 KN I G H T O F T H E SU N , O R P RI N C E AD EP T . 1

in it remained the vital Spirit o f the V estige o f the Ligh t A in

.

soph and that o f the Vestige o f the Light o f th e Gar men t ;

,

whereby suc h mani festation was prevented .

Where fore HE directed the letter YOd since it w as not so bri l ,

liant as the Primal Ether to descend and take to itsel f the light
, ,

r e ma 1 n 1 ng i n the Primal Ether and return above with th at Ves , ,

tige which so impeded the mani festation ; which YOd did .

It descended below five times to remove the vital Spirit o f the ,

Vestige o f the Light Ai n sop h ; and the Vestige o f the Light and
vital Spirit o f the Garment from the Sphere o f Splendor so as t o ,

make o f i t ADA M called KA D M O N And by its return m ani f e s

.

, .
,

t ati o n i s e ff ected in the space below and a Vestige o f the Sublim e

'

Brilliance yet remains there exi sting as a Spherical Shape and , ,

termed in the Sohar simply Te h i r u th at i s Splendor ; and it i s ,

'

styled The Fi rst Matter it being as it were vapor and as i t

.
, , , ,

were smoke And as smoke is formles s not comprehended unde r

, .
, ,

a ny fixed definite form so this Sphere i s a formless somewhat

, ,

since it seems to be somewhat that is spherical and ye t i s no t ,

li mited .

The letter Yod while adhering to the Shekinah had adherin g

, ,

to himsel f the Light o f the Shekinah though his light was no t ,

so great as that o f the Shekinah But when he descended he lef t .

,

that light o f hi s own below and the Splendor consisted o f it ,

.

After which there was left in YOd only a vestige of that light ,

inasmuch as he could not t e ascend to the Shekinah and adhere to -

i t Where fore The Holy and Blessed directed the letter He n

. ,

the female letter ] to communicate to YOd o f her Light ; and sent

,

him forth to descend and share with th a t li ght in th e Splendor

,

aforesaid and when he r e descended into the Sphere o f Splen

-

dor he di ff used abroad in it the Light communicated to him by

,

th e letter He .

And when he again ascended he le ft behind him the producti ve

light o f the letter He and thereof was constituted another Sphere
, ,

w i th i n the Sphere o f Splendor ; which less e r Spher e is termed i n

the Sohar K ET H ER A I LA H CORON A S U M M A Th e Supr eme Cr ow n
, , ,

and al so A T I KA DE A TI K I M A n ti gu ns A n ti q u u m Th e A nci ent

, ,

of A n ci en ts an d even A I LI T H A I LI T Cau sa Ca u sa r u m th e
’
, , ,

Ca u s e of Cau s es But the Crown

. is very far smaller than th e
-

Sphere o f Splendor so that within the latte r an i mm ense u n

,

o ccupie d place and sp ace i s st i l l l e ft

. .
7 52 M ORA LS A ND DOG M A .

Th e B ET H ALO H I M says
Before the Infinite God the Supreme and First Good f o rmed , ,

o bj ectively within H ims el f a particular conception definite lim , ,

i te d and the obj ect o f intellection and g ave form and shape to an
, ,

intellectual conception and image HE was alone companionle ss .

, ,

without form o r similitude utterly without Ideal or Figure It

,

i s forbidden to make o f H im any figure whatever by any image ,

in the world neither by the letter He no r by the letter Yod no r

, ,

by any other letter o r point in the world .

But after He had formed this Idea the particular conce p ti on , ,

li mited and intelligible which the Ten N umerations are o f th e

, ,

m edi u m o f transmission Adam K a dmo n the Primal o r Suprem e

, ,

Man He by that medium descended and may through that Idea

, , , ,

be called by the name I E U H and so created things have cogn izan ce ,

o f Him by mean s o f His proper likeness

, .

Woe unto him w ho makes G o d to be like unto any mod e o r at

tribute whatever even were i t to o ne o f H i s own ; and still more
,

i f he make Him like unto the Sons o f Men whose elements a r e ,

earthly and so are consumed and perish !

,

There can be no conception had o f Him except in so far as He ,

m ani fests H imsel f in exercising dominion by and throu g h some

,

a ttribute Abstracted from this there can be no attribute con , ,

c ep ti on o r ideal o f Him
,
He i s comparable only to the Sea fill
.
,

i ng some great reservoir its bed in the earth for example ;

'

, ,

wh erein it fashions for itsel f a certain concavity so that thereby ,

w e may begin to compute the dimensions o f the Sea itsel f .

For example the Spring and Source of the O cean i s a som e

,

what which is one I f from this Source or Spring there issue s

, .

f orth a certain fountain proportioned to the space occupi e d by

,

the Sea i n that hemispherical reservoir such as is the letter YOd , ,

t here the S o urce o f Spring i s the first Somewhat and the fountai n ,

that flows forth from it i s the second Then let there be made a .

great reservoir as by excavation and let thi s be called the O cean

, , ,

a n d we h a ve the third thing a vessel [ V as ] N ow let this great , .

reservoir be divided into seven beds o f rivers that is into seven , ,

oblong rese rvoi rs so that from thi s ocean the waters may flow
,

f orth i n seven r i vers ; and th e So urce Fountain and O c e an thu s

‘

, ,

mak e ten in all .

The Cause o f Causes made ten N umerations and called th e °

,

Source o f S p rin g K ET H ER Cor ona the Crown in which the ide a , . .

7 54 M O RA LS O
A N D D G MA.

Th e I N T ROD U CT I ON say s
I t i s said in many place s in th e Soha r th at all th i ng s that ,

e manate or are created have their root above Hence also the Ten .

Sephiroth have thei r root above in the world o f the garment wi th

, ,

the very Substance of H I M And A I N SO PH had full conscious

.

ness and appreciation prior to their actual existence o f all the

, ,

Grades and Impersonations contained unmani fested within Him

sel f with regard to the essence o f each and its d o mination then in
, ,

potency When He came to the Sephirah o f the Impersonatio n

s

M alak o th which He then contained hidden within H imsel f He

,
’
,

concluded within Himsel f t hat therein worlds should be framed ;

since the scale o f the first nine Se p h i ro th s was so co stituted that n
,

i t w a s neither fit nor necessary for worlds to be framed from

'

th e m ; for all th e attributes o f these nine Superior Sephiroth could

be assigned to H imsel f even i f He should never operate out
,

w a r dly ; but M a lak o th which i s Empire o r Dominion could no t

, ,

be attributed to Him unless He ruled over other Existences

,

whence from the point M a lako th He produced all the worlds into
actuality .

These circles are ten in number O riginated by point s they .

,

expanded in circular shape Ten Circles under the mystery o f

.
,

the ten Sephiroth and between them ten Spaces ; whence it ap

,
'

pears that the sphere o f Splendor i s in the ce ntre o f the space

Malak oth o f the First O ccult Adam .

The First Adam i n th e ten ci r cles a bove th e Sple ndor i s called

, ,

the First oc cu lt Adam ; and in each of these spaces are formed

m any thousand worlds The first Adam is i nv olve d in the Primal
.

Ether and i s the analogue o f the world Binah

, .

Again the Introduction repeats the first and second descent o f

Yod into the vacated space t o make the light there less great and
,

subtile ; the constitution of the Teh i r u Splendor from th e ligh t , ,

left behind there by him ; t h e communication of Light to him by

the female letter He ; the emission by him o f that Light within the ,

sphere o f Splendor and the formation thereo f within the sphere

, , ,
“ ”
o f a certain sphere called t h e Supreme Crown Cor ona Su mma , ,

KETH ER, wherein were Contained in potence all the remaining

“
, ,
.

N umerations so that they were not distinguishable from it Pre

,
.
~

c i sely as in man exi st the four elements in potence specificall y ,

undi stinguishable so in this Corona w e r e i n potence all the ten

, ..

”
Nu merations specifically undistingui shable
, T h i s C row n i t i s .
,
 KNI G H T O F TH E SU N , OR P R I N C E AD PT. E 7 55

a dded was called a fter the restoration The Cause o f Causes and
, , , ,

the Ancient of the A ncients .

The point K e th e r adds the Introduction was the aggregate o f

, , ,

all the Ten when it first emanated it consisted o f all the Ten
.
,

and the Light which extended from the Emanative Principl e

simultaneously fl 0 w e d i nto i t ; and beheld the tw o Uni vers als
that i s the Unities out o f which mani foldness flow s ; as fo r e x
[ , ,

ample the i de a within the Deity o f Humanity as a Unit out o f

, , , ,

which the individuals were to flow ] the Vessel or R eceptacle con ,

taining thi s immitted Light and the Light Itsel f within it And ,
.

th i s L i gh t i s th e S u bs ta n ce of th e poi nt K e th er ; for th e W I LL of
G od i s th e S ou l of a ll th i ngs tha t ar e .

The A i n so p hi c Light it had said was infinite in every di r ec , ,

tion and without end or limit To prevent it from flowing into

,
.

a n d re filli ng the quasi vacant space occupied by an infinitely less

- —
,

Splendor a partition between the greater and lesser Splendor

,

w a s necessary ; and this partition the boundary of the sphere o f ,

Sple ndor and a like on e bounding the sphere K e th e r were calle d

, ,

Vess e ls or Re ce pta cles c on ta i ni ng including and enclosing within

, , ,

themselves the light o f the sphere Imagine a sea o f pellucid .

water and in the centre o f it a spherical mass o f denser and

,

darker water The outer sur face o f this sphere or its limits every
.
,

way i s the vessel containing it The K ab alah regards the vessel s

,
.

“
as by their nature somewhat opaque and not so splendid as th e ,
”
l ight they enclose .

The contained Light i s the S ou l of the vessel s and i s activ e i n ,

them like the Human Soul in the human body The Light o f
, .

t h e Emanative Principle [A i n so p h ] i n h e r e s in the vessels as thei r ,

L if e internal Li g h t and S ou l
,
K e th e r emanated with its Very
, .
,

Substance at the same time as Substance and Vess el in like man

’

, ,

ner as the flame i s annexed to the live coal and as the So ul per ,

vades and i s within the body All the N umerations were poten
, , .

t i ally contained in it .

And this potentiality i s thu s e x plained : When a Woman con

c e i ve s a Soul i s immediately sent into the embryo which is t o
,

become the in fant i n which Soul are then potentially all th e

, , ,

m embers and veins o f the body which afterward from that po , ,

ten e y o f the Soul be com e in the human body of the child to be

,

born .

Then th e wisd o m o f G o d commanded th at th ese N umer ati o n s

7 56 M OR A L S A N D D G MA O .

potentially i n K e th er should be produced from potentiality int o

,

actuality in order that worlds might consist ; and H E directe d

,

Yod again to descend and to enter into and shine within K e th e r

, ,

and then to r e ascend : which was so done From which illumina

-
.

tion and r e ascension al l the other numerations potentially i n

-
, ,

Rether were mani fested and disclosed ; but t hey continued stil l
,

compacted together remaining within K eth e r i n a circle

, .

When G o d willed to produce the other emana ti o n s o r numera

tions from K e th er i t i s added H E sent Yod down again to th e
, , ,

upper part o f K e th e r one hal f o f him to remain w ithout and one

,
-

hal f to penetrate within th e sphere o f K e th e r Then H E sent the .

letter Vav into the Splendor to pour out its light o n Yod : a n d ,

thus ,

Yod received l ight from Vav and thereby so directed h i s ,

countenance that it should ill u minate and con fer exceeding great
energy on H ak e m a h which yet remained in K e th e r so giving i t
,
'

the faculty to proceed forth there from ; and that i t might collec t
and contain within itsel f a nd there reveal all the other eigh t , ,

numerations until that time i n K e th e r

,
.

The sphere o f K e th e r opened and thereout i ssued Hak emah to , ,

remain below K e th e r co nta i ni ng i n itsel f all the other numeration s

'
, .

By a similar process B inah illuminated within H ak e m ah by a , ,

second Yod i ssued forth o u t o f Hak e m ah having within itsel f

,
“
,
”
the Seven lower N umerations .

And since the vessel o f B inah was excellent and coruscate d ,

w ith rays o f the color o f sapphire and was so nearly of the sam e ,

color as the vessel o f H ak e m ah that there was scarcely any di ff er

ence between them hence i t would not quietly remain belo w
'

H ak e m a h but rose and placed itsel f o n hi s left side

, , .

And be c au se t h e light from above pro fusely flowed int o and

'

accumulated in the vessel o f H ak emah to so great an extent that , ,

i t o ve r fl o w e d and escaped “ coruscating outside o f that vessel

, , ,

and flowing o ff to the left communicated potency and increase to

, ,

the vessel o f Bin ah For Binah i s f e male

Binah therefore by means o f this energy that flowed into i t
, ,

f rom the left side of Hak e ma h by virtue o f the second Yod , ,

came to possess such virtue and potency as to proj ect beyond i t ,

sel f the Seven remaining vessel s contained withi n itsel f and so ,

emitted them all continuously one after the other

,
all connect ,

ed and linked one with the other like the links o f a chain , .
7 58 ‘
MORA LS A N D DOG M A.

B inah the tw o lobes o f the brain G e du lah and G ebu rah th e tw o ,

a rms Te p h a r e th the trunk N e t s a c h and Hod th e thighs Ye so d

, , ,

the mal e organ and M alk u th the female organ o f generation

, , .

Yod i s Hak ema h and H e Binah ; V av i s Tep h a r eth and the

, ,

l ast He M a lk u th,
.

The whole say the Books M ys ter n o r o f O ccu lta ti on i s thus

summed up : The intention of God The Blessed was to for m
, ,

Impersonations in order to diminish the Light Where fore HE

, .

constituted i n Mac r op r o sop o s A dam Kadmon o r Arik A np i n

, , , ,

three Heads The first i s called Th e Head whereo f i s n o cogni

.
,
“

” “ ”
tion ; the second The Hea d o f that which i s non e x istent ; ,
-

”
a n d the third The Very Head o f M a c rop ro sop o s ; and these
,
“

three are Cor on a S api en ti a a n d I nfor ma ti o K e th e r H ak emah

, , , , ,

and B inah existent in the Corona o f t h e World o f Emanation o r

, ,

i n M a c r op r o sOp o s ; and these three are called in the Sohar A T I KA

KA DI SCH A S en ex S a n cti ss i mu s The Most Holy Ancient
, But , .

t h e Seven inferior R oyalties o f the first Ada mare called The

”
Ancient o f Days ; and this Ancient o f D ays i s the i nternal part ,

o r Soul o f M a c rop r o sop o s

, .

The human mind has never struggled h arder t o understand and

e xplain to itsel f the process of creation and of Divine mani festa ,

t ion a n d a t th e s a m e ti m e t o con ce al i ts t h ou g h ts fr om all bu t th e

,

i ni ti a te d than i n the K ab alah

,
Hence much o f i t seems at first .
,

l ike j argon M ac rop ro sop o s o r Adam K a dmon i s w e have said

.
, ,

t he idea o r intel lectual aggregate of the whole Universe included ,

a nd contained unevolved in the mani fested Deity H imsel f yet ,

c ontained unmani fested in the Ab solute The Head K e th er .

, ,
“
whereo f i s no cognition i s the Wi ll o f th e Deity or the Deity
”
, ,
”
as Will H ak emah the head o f that which i s non exi stent i s
.
,
“
-
,

t h e Generative Power o f begetting o r pr oducing Thought ; yet

i n the Deity not in action and therefo re non existent
,
B inah ,
-
.
,
“
the very o r actual head o f M acrop r o sopo s i s the productive
”
,

intellectual capacity which impregnated by H ak e mah i s to pr o , , ,

du ce the Thought Thi s Thought i s D aath ; o r rather the result

.
,

i s Intellection Thinking ; the Unity o f which Thoughts ar e the

, ,

mani fol d o u tfl ow i ngs .

This may be illustrated by a comparison Pain in the human .

,

being i s a feel ing o f sensation It must be pr o du ce d To produce

, . .

it there must be not only the capa ci ty to pr o du ce it in the nerves

, , , ,

but al so the pow er o f ge nera ti ng i t by mean s o f that capacity .

 KN I G H T OF TH E SU N , OR P RI N C E AD PE T . 7 59 .

Thi s generative Power the Passive Capacity which produces and

, ,

the pain produced are like H ak e m ah B inah and D a ath

, , , .

The four Worlds o r Universal s A z ilu th B riah Yetz i rah and , , , ,

'

Asiah o f Emanation Cr eation Formation and Fabricati on are

, , , , ,

another enigma o f the Kab alah The first three are wholly w i th i n .

the Deity The first i s the Universe as it exists potentially in the

.
,

Deity determined and imagined but as yet wholly formless and

, ,

undeveloped except so far as it i s contained in H is Emanation s

, .

The second i s the Universe in idea di stinct within the Deity but , ,

not invested w ith forms ; a s i mpl e unity The third is the same .

Universe i n potence iii the Deity unmani fested but invested with , ,

form s the idea developed into mani foldness and individuality

—
, ,

and succession o f species and individual s ; and the fourth i s th e

p otentiality become the Actuality the Universe fabricated a n d , ,

exi sting a s i t exists for us .

The Sephiroth says the P or ta Caelor u m by the virtue o f thei r

, ,

Infinite Emanator w h o u se s them as a workman u ses hi s tools

, ,

and who operates wit h and through them are the cause o f exist ,

ence o f everything created formed and fashioned employing i n , , ,

thei r production certain m e dia But these same 5 eph i r oth P er s ons .
,

and Li gh ts are not creatures pe r s e but i de as and Rays o f T H E

, , ,

IN F I N I T E which by di fferent gra dations so descended from th e

’

, , ,

Supreme Source a s still not to be severed from It but It through ,

them i s extended to the production a nd government o f all Enti

,

t ies and i s the S ingl e and Perfect Univ ersal Cause o f All though
, ,

becoming determinate for thi s o r th e other operation through thi s ,

o r that Sephiroth o r MOD E .

God produced all things by H i s Intellect and Will and free

D etermination He willed t o produce them by the mediation o f
.

H i s Sephiroth and Persons ,

by which He i s enabled mos t
perfectly to mani fest Himsel f ; and that the m or e perfectly by ,

producing the causes themselves and the Causes of Causes and , ,

not merely the viler e ff ects .

God produced in the first O riginate all the remaining cau sate s
, ,
.

For as He H imsel f i s most simply O ne and from O ne Simpl e

, ,

B eing O ne only can i mmediately proceed hence it results that ,

from the First Supreme Infinite Unity flowed forth at the same
time All and O ne O ne that i s in so far as flowing from the
.
, ,

Most S imple Unity and being l ike unt o It ; but also All in so f ar
, ,

a s departing f r om that per f e c t S i nglene s s whic h c a n b e me a sure d

,
7 60 M ORA L S AND D GMA O .

by no other Singleness it became to a certain extent mani fold , , , ,

though still Absolute and Perfect .

Emanation says the same i s the R esulting displayed from the

, ,

U n r e su lti ng the Finite from the Infinite: the Mani fol d an d Com
,

p o s i t e from the Per f ect Single and S imple Potentiality from that ,

which i s Infinite Power a nd Act the mobile from that which i s ,

perennially permanent ; and therefore i n a more imperfect and

diminished mode than Hi s Infinite Perfection i s As the First .

Cause i s all things in an u n r e su lti ng and Infinite mode so th e

, ,

Entities that flow from H im are the First Causes in a resulting ,

and finite mode .

TH E NE C E S SA R Y EN T I TY subsisting o f Itsel f as I t cannot b e , ,

di ssevered int o th e mani fold yet becomes as i t were multiplied , , ,

in the Cau sa te s i n respect o f thei r N ature or o f the Subsi stences

, , ,

Vessels and o penings assign ed to them ; whereby the S ingle and

,

Infinite Essence being inclosed or comprehended in these limits

, ,

bounds or ex te r n alne sse s takes on Itsel f D e fin i te ne ss o f di me n

, ,

sion and becomes Itsel f mani fold by the mani foldness o f these
, ,

envelopes .

As man [ the unit o f Humanity ] i s a microcosm so Adam K ad ,

mon i s a macrocosm containing all the Cau sa te s of the Firs t

,

Cause as the Material M an i s the end and comp letion o f

all creation so in the Divine Man I s the beginning thereo f A s
, .

the in ferior Adam r e c ei ves all things fr om all so the superior ,

Adam s u ppli es all things to all As the former i s the principle o f .

r e fle c te d light so the l atter i s o t D i r e c t Light

,
The former i s the . .

terminus o f the Light descending ; the latter its terminus ascend

, ,

ing As the In ferior man ascends from the lowest matter even to
.

the First Cause so the Superior Adam descends from the Sim
,

ple and Infinite Act even to the lowest and most attenuated ,

Potence .

The Ternary i s the bringing back o f duality to unity .

The Ternary i s the Principle o f N umber because bringin g back , ,

the binary to unity it restores to it the same quantit y whereby it

,

h a d departed from unity It i s the first odd number containing

.
,

i n itsel f the first even number and the unit which are the Father ,

a n d Mother o f all N umbers ; and it has i n itsel f the beginning

,

middle and end

, .

N ow Adam K a dmo n em an a ted from the Ab so lut e U ni ty and

, ,

so i s himsel f a unit but he al so d escend s and fl o w s do w n w ard i nto

7 62 M OR A L S AND D OG M A .

Him and HE with All H E i s A ll that i s the Most Holy Eldest

.
,

of All the O ccult by all possible occultations

, .

When H E takes shape H E produces nine Lights which shine

, ,

forth from Him from H i s o u t fo rm i ng And those Lights out

,
.

shine from H im and emit flames and go forth and spread out on ,

every side ; as from one elevated Lamp the R ays are poured forth
in every direction and these R ays thu s diverging are found to be
, , ,

when one approaching has cognizance o f them but a single Lamp ,

.

The Space in which to create i s fixed by TH E MO ST HO LY

AN C IE N T and illuminated by H i s i nfl o w i ng which i s the Light
, ,

o f Wisdom and the Beginning from which mani festation flows

,
.

And H E i s con formed in three Heads which are but one Head ; ,

and these three are extended i nto M i c rop ro sop o s and from them ,

shines out all that i s .

Then thi s Wisdom instituted investiture with form whereby ,

the unmani fested and in formous became mani fested putti ng o n ,

form ; and produced a certain outflow .

When thi s Wi sdom i s thus expanded by flowing forth then it ,

“ ”
i s called Father o f Fathers the whole Universe o f Things being
,

contained and comprehended i n it Thi s Wisdom i s the principle .

o f a ll things and in it beginning and end are found

~

,
.

The Book o f the Abstruse says the S iph r a de Z e ni u th a i s that

, ,

which describes the equilibrium of the B alance B efore the ’

Balance was face did not look toward face

,
.

And the Commen ta r y on it says : The Scales o f t h e Balance are

designated as Mal e and Female In the Spiritual world Evil and .

Good are i n e q u i li br i o and it will be restored when o f the Evil

, ,

Good becomes until all i s Good Also this other world i s called
, .

the World o f the Balance For as in the Balance are two scales
.
, ,

one on either side and the beam and needle between them so too ,

in thi s worl d o f restoration the N umerations are arranged as dis

,

tinct persons For H ak e m ah is on the right hand on the side

.
,

o f G e du lah a nd B inah on the left on the side o f G ebu r ah ; and

, ,

K e th e r i s the beam o f the Balance above them in the middle So .

G e du lah or K h a se d i s on one hand and G eb u r ah on the other , ,

a n d under these T e p h a r e th ; and N e t sa ch i s on one side and H od ,

on the other and under these Ye sOd

,
.

The Supreme Crown which i s the Ancient M ost Holy the most
, ,

Hidden o f the Hidd en i s fashioned w i th i n the occult Wi sdom

, , ,

o f both se x e s M a le and Female

, .
 KN I G H T OF TH E SU N , O R P R I N C E ADE PT .

H ak em a h and B inah the Mother whom i t impregnates are

, ,
‘

, ,

q uantitativ el y e q ual Wisdom and . the Mother o f Intellection g o

fort h at once and dwell together ; for when the Intellectual Power
emanates the productive S o u r ce o f intellection is included in H im
,
'

Before Adam Ka dmo n was fashioned i nto Male and Female ,

and the state of equilibrium introduced the Father and Mother ,

di d not look each other in the face ; for the Father denotes most
perfect Love a n d the Mother most perfect R igor ; and she averte d
,

her face .

There i s no left [ female ] says the I dr a Ra bba i n the A ncient

, ,

and Hidden O ne ; but Hi s totality i s R ight [male ] The totality .

o f things i s H U A H E and H E i s hidden on every side

, , .

Ma c r o p ro so p o s [Adam K a dmo n ] i s not so near unt o u s a s to

speak to us in the first person ; but i s designated in the third per
son H U A HE
, , .

O f the letters i t says

YOd i s male H e i s female Vav i s both
, ,
.

In Yod m ] are three Y ods the upper and the lower apex a nd , ,

V av in the middle By the upper apex i s denoted the Supre me

.

;K e th e r ; by Vav i n the middle H ak e m a h ; and by the lower apex , ,

B inah .

The I DR A S UTA says

The Universe was out formed in the fOrm o f Male and Female
-
.

Wisdom pregnant with all that is when it flowed and shone forth
, , ,

shone altogether under the form o f male and female H ak em a h .

i s the Father and B inah i s the Mother ; and so the two are in
,

equilibrium as male and female and for thi s reason all things , ,

whatsoever are constituted i n the form o f male and female ; a nd

i f i t w e r e n o t SO th e y w ou ld n o t e x i s t .

Thi s Principle H ak e m ah i s the Generator o f all things ; and

, ,

He and Binah con j oin and she shines within Him When they
, .

thus con j oin she conceives and the out fl o w i s Truth

, ,
-
.

Yod i mpregnates the letter He and begets a son ; and she thus ,

pregnant brings forth The Principle called Father [ the Male o r

,
.

Generative Principle ] i s comprehended in Yod which itsel f flow s

’

downward from the energy of the Absolute Holy O ne .

YOd i s the beginning and the end o f al l things that are The .

stream that flows forth i s the Universe o f things which always ,

be c omes having no cessation And this be c o mi ng world i s created

,
.

by YOd : fo r Yod includes two letters All things are included in .

Yod ; wherefore it i s called the Father o f all .

7 64 M ORA L S AN D D GM A O .

All Categories whatever go forth from H ak e m ah ; and in i t are

contained all things unmani fested and the aggregate o f all ,

things or the U nity i n which the m any a r e and o u t o f which all

, ,

flow i s the Sacred N ame I H U H

,
.

In the V iew o f the K abali sts all individuals are c on ta i ned i n ,

'

species and all species in genera and all particulars i n a Univer

, ,

sal which i s an idea abstracted from all consideration o f indi

, ,

v i du a ls not an a gg r ega te o f individual s ; but as it were an Ens , , ,

Entity or Being ideal o f intellectual but none the less real ; prior
, ,

to a ny individual c on tai ni ng them all and out o f which th ey are

, ,

al l in succession evolved .

I f this discontents you reflect that supposing the theory cor

.
, ,

rect that all was originally in the Deity and that the Universe
,
'

has proceeded forth from Him and not been cr e a te d by H im out ,

o f nothing the i dea o f the Universe existing in the Deity before

, .
,

its out fl o w must have been as real as the Deity Himsel f The
-
, .

whole Human race o r Humanity for example then exi sted in , , ,

the Deity not distingui shed into individuals but as a Unit out
, , ,

o f which the Mani fold was to flow .

Everything a c tu al must also first have been poss i ble before hav ,

ing actual existence ; and this possibility or potential ity was to the
K abalists a real Ens B efore the evolvement o f the Universe it
.
,

had to exi st po ten ti ally th e whole o f it with all its individual s

'

, , ,

included i n a single Unity This was th e Idea or Plan o f th e .

Universe ; and thi s had to be f or me d It had to emanate from the .

In fi nite Deity and be of Himsel f though not Hi s Very Sel f

, , .

G ebu r a h Severity the Sephirah opposite to and conj oin ed sex

, ,

u a lly with G e du la h to produce T ep h a r e th Harmony and Beauty

, , ,

i s also called in the K ab alah J u dgmen t in which term are i n

” “
,

cluded the ideas o f l i mi ta ti on and c on di ti oni ng which o ften seems , ,

indeed to be its principal sense ; while Benignity i s as o ften styled

,

I nfi ni te Thus i t i s obscurely taught that in everything that i s ;

.

not only the Fi ni te but al so the I nfini te i s pre sent ; and that the
rigor o f the stern law o f limitation by which everything belo w ,

o r beside the Infinite Absolute i s limited bounded and condi , ,

t i o n e d is tempered and modified by the gr a ce which so relaxes i t

, ,

that the Infinite Unl imited Unconditioned i s also everywhere

, , ,

present ; and that it i s thus the Spiritual and Material N atures

are i n e q u i li br i o Good everywhere counterbalancing Evil Light
, ,

every where in equilibrium with Darkness : from which again r e f

7 66 M OR A L S A N D D G M A. O

mence the process o f creation i t was necessary f or Him firs t of , ,

all to e ffect a vacant space within H imsel f T 0 this end the

,
.

Deity whose N ature i s approximately expressed by describing

,

H im as Light filling all space formless limitless contracts H im , , ,

sel f o n all sides from a point within Himsel f and thus e ff ects a ,

quasi vacant space in which only a vestige o f H is Light remains ;

-
,

and into this ci rcular or spherical space He immits Hi s Emana

tions portions of Hi s Light or N ature ; and to some o f these
, ,

sexual characteristics are symbolically assigned .

The Infinite first limits Himsel f by flowing forth in the shape

O f Wi ll of determination to act This Wi ll o f the Deity or the
,
.
,

Deity as will i s K e th er or the Cr ow n the first Sephirah In i t

, , ,
.

are i nclu de d all other Emanations This i s a philosophical meces .

si ty . The Infinite does not firs t will and th e n as a sequence to , , ,

o r consequence of that determination s u bs e q u e n tly perform

, To ,
.

will and to act must be with Him not only simultaneous but in , , ,

reality th e s ame N o r does He by H is O mni science le ar n that a , ,

particular action will be wise and then in consequence o f being , ,

so convinced first de termi n e to do the act and th en do it Hi s

, ,
.

Wisdom and Hi s Will al so act simultaneously ; and with Him

, , , ,

to d ecide that it was wi se to create w as to create Thus Hi s will ,

.

contains in itsel f all the Sephiroth Thi s will determining H im .

,

to the exerci se of intellection to thought to frame the Idea o f the , ,

Universe caused the Power in Him to excite the intellectual

,

Faculty to exercise and w as th at Power Its S E L F which had

, .
,

flowed forth from A i nsop h as Will now flows forth as the Gen ,

e r a t i ve Power to beget intellectual action in the In tellectual Fac

u lty or Intelligence Binah

,
The A ct itsel f the Thought the I n
, .
, ,

te llec ti o n producing the Idea i s D aa th ; and as the text o f the

, ,

S iph r a de Z eni u th a says The Power and Faculty the Generative, ,

and Productive the Active and Passive the Will and Capacity
, , ,

which unite to produce that Act o f reflection o r Thought or I n

t e llect i o n are a lw ays i n con j unction
, As is el sewhere said in the .

K ab alah both o f them are con tai n e d and essentially i nv olve d in

,

the result And the Will as Wi sdom or Intellectual Power and

.
,

the Capacity or Faculty are really the Father and Mother o f all ,

t hat is ; for to the creation of a n th i ng it was absolutely necessary

y ,

that The Infinite Should form for Himsel f and i n Himsel f an ,

idea o f what HE willed to produce or create : and as there i s no ,

Time with Him to w i ll w as to cr e a te to plan was to w i ll and to

, ,
 KN I G H T OF TH E SU N , OR P RI N CE AD P E T . 7

cr ea te ; and in the Idea the Universe i n potence the universal , ,

succession o f things was included Thenceforward all was merely .

evolution and development .

N e t sac h an d H od the Seventh and Eighth Sephiroth are usu

, ,

ally called i n the K ab alah Vi ctory and Glory N et sach i s the per , .

f e c t S u ccess which with the Deity to Whom the Future i s pres

, , ,

ent a ttends and to Hi s creatures i s to r esu lt from the plan of

, , ,

E q uilibrium everywhere a dopted by H im It i s the reconciliation .

o f Light and Darkness Good and Evil F r ec will and N ecessity , ,

-
,

God s omnipotence and M an s liberty ; and the harmonious i ssue

’ ’

and result o f all without which the Universe would be a failure

,
.
.

It i s the inherent Per fection o f the Deity m an i f e ste d i n Hi s Id ea ,

o f the Universe and in all the departments or worlds spiritual

, , ,

m ental o r material o f that Universe ; but it i s that Perfection

, ,

regarded as the success ful r es u lt w hich it both causes or produces ,

and i s ; the perfec ti on o f the plan bei ng its s u ccess It is the .

prevailing o f Wisdom over Accident ; and it i n turn both pro , ,

duces and i s the Glory and Laudation o f the Great Infinite Con
t rive r whose plan i s thus Success ful and Victorious
, .

From these two which are o ne from the excellence and per
—
, ,

f ec t i o n o f the D ivi n e Na tu r e and Wi sdom considered as Success

'

and Glory as the opposites o f Failure and Mortification results

, ,

W hat the K ab a la h styling i t Ye so d Foundation or B asis charac

, , ,

t e ri z e s as the Generative member o f the Sym b ol ical human figure

’

by which the ten Sephiroth are represented and from thi s flows ,

M alak o th Empire Dominion o r R ule Ye so d i s the St ability and

, , ,
.

Permanence which would in ordinary language be said to r es u lt

, , ,

from t h e per fection of the Idea or Intellectual Universal out ,

o f which all particulars are evolved ; from the s u cces s of that

scheme and the consequent G lor y or Sel f Satis faction o f the

,
-

Deity ; but w hich Stability and Permanence that Perfection Suc ,

cess and Glory really Is ; since the Deity infinitely Wise and to
, , ,

Whom the Past Present and Future were and always will be one
, ,

N ow and all space one H ER E had not to awai t the operation and
, ,

evolution o f Hi s plan as men do the result o f an experiment in , ,

order to see i f i t would succeed and SO to determine whether i t ,

should stand and be stable and pe rmanent o r fall and be tempo

,
‘
,

rary Its P e rfe c ti on w a s its Su ccess ; Hi s G lor y its per m a n e n ce

. ,

an d s ta bi li ty : and th e Attributes o f P e rmanence and Stability b e ,

7 68 M OR A L S AN D D G MA O .

long like the others to the Universe material mental sp i r i tual

, , , , , ,

and real b e ca u s e and a s t h ey belong to the Infinite Himself

, .

Thi s Stability and Permanence causes continuance and gener

ates succession I t i s Perpetuity and continuity without solution ;
.
,

and by thi s continuous succession whereby out o f Death comes ,

new Li fe out o f di ssolution and resolution comes reconstru e

,

tion N ecessity and Fatal i ty result as a consequence : that i s to

,

say the absolute control and dominion ( Malak o th ) o f The Infinite

,

Deity over all that He produces and over chance and accident ; ,

and the absolute non existence in the Universe in Time and in -

,

Space of any other p owers or influences than those which pro

, ,

c ee di ng f r d m Him are and cannot n o t be perfectly submi ssive ,

to Hi s will Thi s r esu lts humanly speaking ; but in reality the

.
, ,

Per fection o f the plan which i s its s u ccess Hi s glory and i ts '
, , ,

s ta bi li ty I S al so H i s A b solu te Autocracy
,
and the utter absence ,

o f Chance A ccident or Antagonism ,

And as the Infinite Wisdom ,
.
,

or Absolute R eason rules in the Divine N ature itsel f so al so it , .

does in its Emanations and in the worlds or systems o f Spirit , ,

Soul and Matter ; in each o f which there i s as little Chance or

,

Accident or Unreasoning Fate as in the Divin e N ature u nmani ,

f e st e d .

This i s the K abalistic theory as to each of the four worlds

l st of the Divine N ature or Divinity itsel f quantitatively limited
, , ,

and determine d but not mani fested into Entities which is the , ,

world o f Emana ti o n ; 2 d o f the first Entities that is o f -Spirits , , ,

and Angels which is the world of Cr e a ti on ; 3d of the first f or ms

, , .
,

souls or psychical n atures which i s the worl d of For ma ti o n o r

, ,

Fas h i on i ng ; and 4 th o f Matter and Bodies which i s the world o f

, , ,

Fa br i ca ti on or as it were o f manu facture

,
In each o f thes e the
, , .

Deity i s pr es e nt as i n and th r o u gh the Ten Sephiroth First o f

'

, , , .

these in each i s K e th e r the Crown ring or circlet the H EAD

, , , , , ,
.

N ext i n th at Head as the two Hemi spheres o f the Brain are

, .
, ,

Hak em ah and B i n ah f and thei r result and progeny D a a th These ,

.

three are foun d al so in the Spiritua l world and are universals in ,

the psychical and material world producing the lower Sephiroth , .

Then follow in per fect Equilibrium Law and Equity Justice

, , ,

and Mercy the Divine Infinite N ature and th e Human Finite

,

N ature Good and Evil Light and Darkness Benignity and Sever
, , ,

i t the Male and the Female again as Hak e mah and B inah are
y , , ,

mutually tempering each other and by th e ir i ntim a t e u ni o n p ro ,

du c i ng th e o th e r Sephir o th .
7 70 M OR A L S O
AND D GMA .

fi n: K e the r Crown .

Will .

Binah
'

m; s nu g n z H ak e mah
Passive capacity Active Potency
o f being impregnated o f begetting i n

and producing i ntelle c t e lle c t i o n .

tion .

ny j
- : D a ath I ntellection .

[ni ty
31 511 3 G edu la h : B e ni g
G ebu r ah mm or or or

Severity or rigi d Justice 70 ” Kh a se d : Mer cy .

n
‘
msn: Tep h ar e th Beauty
the Universal Har
mony .

rm : N e t sa c h : Vic
tory I 0 1
‘

Success .

3 1 C)" Ye sfi d Foundation
i . Stabil i ty and
e .
,

Permanency of things .

:‘ M ala
k o th Dominion
Supremacy and absolute control o f the Divine Will in all things ,
 KN I G H T O F T H E SU N , O R P RI N CE AD PE T .

domain o f the Ideal ; th en the reali zati on of th i s Ide a i n

forms .

Unity can only be mani fested by the Binary Unity itsel f and .

t h e idea o f Unity are already two .

The human unity is made complete by the right and left Th e .

p rimitive man was o f both sexes .

The Divinity one i n its essence has two essenti al conditions as

, ,

fundamental bases o f its existence N ecessity and Liberty —

.

The laws o f the Supreme R eason necessitate and regulate l ib

e r ty in God Who i s necessarily reasonable and wi se
,
.

K nowledge supposes the binary An obj ect known i s i ndi sp en .

sable to the being that knows .

T h e binary i s the generator of So ciety and the law I t i s also

'

the number o f the g nosi s a word adopted in l ieu o f S c i e nce and

, ,

e x pressing only the idea o f cognizance by intuition It i s Unity .

,

multiplying itsel f by itsel f to create ; and there fore it i s that the

Sacred Symbol s make Eve issue from the very chest o f Adam .

Adam i s the human Tetragram which i s summed up in the ,

mysteriou s Yod o f the K ab ala h image o f the K abalistic Phallus , .

Add to thi s Yod s ] the ternary name of Eve and you form the
, ,

name o f Jehova the D i vi ne Tetragram the transcendent K aba

, ,

li sti c and magical word :

Thus it i s that Un ity complete in the f ecund ity o f the Ternary

, ,

forms with it the Q uaternary which i s the key o f all numbers

, , , ,

m ovements and forms , .

The Square turning upon itsel f produces the circle equal to

, ,

itsel f and the circular m ove ment o f four equal angles turning
,

around one point i s the quadrature of the ci rcle

, .

The B inary serves as a measure for Unity ; and the relation o f

equality between the Above and the Belo w forms with them the ,

Ternary .

To us Creation i s Mechanism : to the Ancients it was Genera

,

tion The world producing egg figures in all cosmogonies ; and

.
—

modern science has discovered that all animal production i s o vip

a rous . From this i dea o f generation came the reverence every
where paid the image o f generative power whi ch formed th e ,

Stau r o s o f the Gnostics and the philosophical Cross o f the

,

Masons .

Ale h i s the man B e th i s the woman One is the Princi p le

°
.
772 M ORA LS AN D D G MA O .

tw o the Wo rd A 1 5 the Acti ve ; B I s the P as siv e Unity i s

is . .

Boaz and the Binary is Jachin

,
.

The two columns Boaz and Jachi n explain in t he Kabalah

, ,

all the mysteries o f natur al pol itic al and r eli g i ou s antago , ,

Woman i s man s cr eation and un iv er sal cr ea ti on i s the fem ale

’

o f the First Principle When the P r inciple o f Exis t en ce made

.

H im sel f Creator He produced by emanation an ideal Yod ; and

,

t o mak e room fo r it in th e plen i tud e of the un c reated Light He ,

h a d to hollow ou t a pit o f sh adow equal to the dimen sion det e r ,

mi ned by Hi s cr eative desi re ; and attributed by H im to th e i deal

Yod o f radiating Light .

The nature o f the Active P ri n ci ple is to di ff use : o f the P a ss ive

Pr inciple to coll ect and m ake fru i tful
, .

Creation i s th e h abitati on o f the Creator Word To crea te the

— .
,

Generative Power and Pro duc tive Capaci ty must uni te th e Binary ,

be come Unity again by the con j unction The WORD i s the F ir st .

B E G OTT E N not the fir st cr ea te d Son of Go d

, .

S A NCT A S A N CT I S we repe at again the Holy thing sto the Holy

, ,

an d to h i m w h o i s so th e mysteries o f the K ab ala h will be ho ly

, .

Se ek and ye Sh all find sa y the Sc riptures : kno ck and it s ha ll be

,

opened unto you I f you desire to find and to gai n admission to

.

the Sanctuary we have said enou gh to show you the way I f you
, .

do not it i s useless for us to say m ore a s it has been useless to say

, ,

so much .

The Hermeti c philosop hers al so dr e w thei r doctri nes from t he

K ab a lah ; and more particularly from the T r ea ti se B e th Aloh i m
o r D o mu s D e i known as th e P n e u m at i c a K a bali s ti c a o f R abbi
, ,

Abraham Cohen Iri ra and the Trea ti se D e Rev olu ti oni bu s Ani ,

m ar u m o f R abbi J i tz chak Lo r j a .
-
.

This philosophy was conceale d by the Alchemi sts under t hei r .

Symbol s and in the j argon o f a rude Chemis try a j argon inco m

,
—
,

pre h ensible and absurd except to the Initiates ; but the key to
which is within your reach ; and the phil osophy it may be worth , ,

stu d ying The labors o f the human intell ect are always interest
.
~

ing and in structive .

To be al w ays rich al w a ys yo ung and never to die : su ch h as

, ,

been in all times the dream o f the Alchemis ts .

To ch a ng e into gold lea d mercury and all the other m etals ; to

. , .

possess the universal medicine and el ixi r o f li fe ; such i s the prob

7 74
'
M ORA L S A N D D G M A. O

There are tw o Hermeti c operations , o ne spi ritual the o ther ma ,

t eri al, dependent the one on the other

"

The whole Hermetic Science is contained i n the dogm a o f

Hermes engraven originally it i s said on a tablet o f emerald I ts
, , , .

s entences that relate to operating the Great Work are as follows

“
Thou shalt separate the earth from the fire the subtil e from ,

the gross gently with much industry

, , .

“
It ascends from earth to Heaven and again descends to earth , ,

a n d receives the force o f things above and below .

“
Thou shalt by this means possess the glory o f the whole world ,

a n d therefore all obscurity shall flee away fro mthee .

“
Thi s i s the potent f orce o f all f orce fo r it w ill overcome every ,

t h ing subtile and penetrate everything solid

,
.

“ ”
8 0 the world was created .

All the Masters in Alchemy who have writte n o f the Grea t

Work have employed symbol ic and figurative expressions ; being
,

c onstrained to do so as well to repel the profane from a work tha t

,

would be dangerous for them as to be well understood by Adepts

, ,

ti n revealing to them the whole worl d o f analogies governed by

t h e single and sovereign dogma o f Hermes .

S0 in their language gold and silver are the K ing and Queen
, , ,

o r the Sun and Moon ; Sulphur the flying Eagle ; Mercury t h e , ,

Man woman winged bearded mounted on a cube and crowned

-
, , , ,

w ith flames ; Matter or Salt the winged Dragon ; the Metals i n

,

ebullition Lions o f di ff erent colors ; and finally the entire work

, , ,

has for its symbol s the Pelican and the Ph oenix .

The Hermetic Art i s therefore at the same time a religion a

, , ,

philosophy and a natural science As a religion it i s that o f the

,
.
,

Ancient Magi and the Initiates of all ages ; as a philosophy w e ,

m ay find its principles in the school o f Alexandria and the theories

o f Pythagoras ; as a science we m ust inquire for i ts processes o f
,

Paracelsus N icholas Flamel and R aymond Lulle

, ,
.

The Science i s a real o ne only for those who admi t and under
stand the philosophy and the religion ; and i ts process w ill su c
c e e d only for the Adept who h a s attained the sovereignty o f will ,

a n d so become the K ing o f the elementary world : for the grand

agent o f the operation o f the Sun is that force described in th e ,

Symbol of Hermes o f the table o f emerald ; it i s the universal

,

magical power ; the spiritual fiery motive power ; it i s the 0 d

, , ,

acco rding to the Hebr e ws and the Astral li ght acco r di ng to o th er s

, , .
 KN I G H T OF TH E SU N , ox P RI N CE AD P E T . 7 75

Therein i s the secret fire living and philosophical o f w hi ch a ll , ,

th e Hermetic philosophers speak w ith the most mysterious r e

‘

serve the Universal Seed the se cret whereo f they kept and which , ,

they represented only under the figure o f the Caduceus of Hermes .

Thi s i s the grand Hermetic arcanum What the Adepts call .

dead matter are bodies as found i n nature ; living matters are

substances assimilat e d and magnetized by the science and wil l o f
the operator .

So that the Great Work i s more than a chemical operation ; i t

i s a real crea tion o f the human word initiated into the power o f
the Word of God .

The creation o f gold i n the Great Work is e ff ected by trans

mutation and multiplication .

R aymond Lulle says that to make gold one must ha v e gold and
, ,

mercury ; and to make sil ver silver and mercury And he adds : ,
.

“
I mean by mercury that mineral spirit so fine and pure that i t
,

gilds even the seed of gold and silvers that o f silver He meant ,
.

by thi s either electricity or O d the astral light

, , ,
.

The Salt and Sulphur serve i n the work only to prepare th e

mercury and it i s to the mercury especially that we must assimi
,

late and as it were incorporate with it the magnetic agent

, , , , .

Paracel sus Lulle and Flamel alone seem to have perfectly know n
, ,

this mystery .

The Great Work o f Hermes i s there fore an operation essen , ,

t i ally magical and the highest o f all for i t supposes the Absolute
, ,

in Science and in Will There i s light in gold gold in light and

. .
, ,

light in all things .

0

The disciples o f Hermes be fore promi sing their adepts th e ,

elixir o f long li fe or the powder o f pro j ection advised the m t o ,

seek for the Ph ilo so p h a l S tone .

The Ancients adored the 5 a n under the form o f a black Stone , ,

called Elagabalu s or Heliogabalus The faith ful are promised in

, .
,

the Apocalypse a white Stone , .

Thi s S to ne says the Masters i n Alchemy i s the true S alt o f the

, ,

philosophers which enters as one third into the composition o f

,
-

Azoth But Azoth is as we know the name o f the grand Her

.
, ,

metic Agent and the true philosophical Agent : wherefore they

,

represent thei r Salt under the form o f a cubical Stone .

The Ph ilo sop h al Stone i s the foundation o f the Absolute phi

lo so p hy the Supreme and unalterable R eason Before thinking o f
, .
7 76 M ORA IL
S AND D GMA O .

the Metallic work we must be firmly fixed on the Absolute prin

,

c i p le s of Wisdom ; we must be i n possession of this R eason which ,

i s the touchstone o f Truth A man who i s the slave o f pre j udices

.

will never become the K ing o f N ature and the Master o f trans
mutations The P h i lo so p h al Sto ne therefore is necessary above
.
, ,

“
all things How shal l it be found ? Hermes tell s us in his Table
.
,

”
o f Emerald we must separate the subtile from the fixed with
, ,

great care and extreme attention So we ought to separate our .

certainties from our belie fs and make p erfectly distinct the re

,

sp e c t i v e domains o f science and faith ; and to comprehend that .

we do not know the things we believe nor b elieve anything that ,

we come to know ; and that thus the essence o f the things o f

Faith are the unknown and indefinite while it i s precisely the ,

contrary with the things o f Science Whence we shall conclude .

,

that Science rests o n reason and experience and Faith has for its ,

bases sentiment and reason .

The Sun and Moon o f the Alchemists concur in perfecting and

giving stability to the Ph i lo so p h al Stone They correspond to the .

two c o lumns of the Temple Jachin and Boaz The Sun i s the ,
.

hieroglyphical sign of Truth because it i s the source o f Light ; ,

and the rough Stone i s the symbol o f Stability Hence the .

Medi aeval A lch e m i st s i ndi c a te d th e Ph ilo so p h al Stone as the first

‘

m eans o f making the phi lo sophical gold that i s to say o f trans , ,

for m ing all the vital powers figured by the si x metal s into Sun ,

that i s into Truth and Light ; which i s the first and indispensable
,

operation o f the Great Work which leads to the secondary adapta ,

tion and e nables the creators o f the spiritual and living gold the
, ,

possessors of the true philosophical Salt Mercury and Sulphur to , , ,

discover by the analogies of N ature the natural and palpable gold

, ,
.

To find the P h ilo sop h al Stone i s to have discovered the A b so ,

lute as all the Masters say But the Absolute i s that which admits
, .

o f no errors i s the Fixed from the Volatile i s the Law o f the

, ,

Imagination i s the very necessity of Being i s the immutable Law

, ,

o f R eas on and Truth The Ab solute i s that which I S

. .

To find the A bsolute in the Infinite in the Indefinite and in , ,

the Finite this i s the Magnum O pus the Great Work of the
, ,

Sages which Hermes called the Work o f the Sun

, .

To find the immovable bases o f true religious Faith o f Philo ,

so phical Truth and o f Metallic transmutation this i s the secret

, ,

o f Hermes in its entirety the Ph i lo so p h a l Stone

,
.
7 78 M OR A L S AND D OG M A .

The Hermetic Gold i s not only a true dogma a l ight without ,

Shadow a Truth without alloy o f fal sehood ; i t i s also a material

,

ld a l pure the most precious that can be foun d in the mines

“

g o ,
r e , ,

o f the earth .

But the l iving gold the living sulphur o r the true fire o f the
, ,

philosophers i s to be sought f o r i n the house o f Mercury Thi s

,
~
.

fire is fed by the air : to express its attractive and expansive power ,

no better c ompari son can be used than that o f the lightning ,

which is at first onl y a dry and earthly exhalation united to the ,

moist vapor but which by sel f exhalation takes a fiery nature

, ,
-
, ,

acts on the humidity inherent i n it which it attracts to itsel f and ,

transmutes in its nature ; after which it precipitates itsel f rapidly

toward the earth whither it i s attracted by a fi x ed nature like
,

unto its own .

These words in form en i gmatic but clear at bottom di stinctly

, , ,

expres s what the philosophers mean by their Mercury fecundated ,

by Sulphu r and which becomes the Master and regenerator o f the

,

Salt It i s the A Z OT H the universal magnetic force the gran d

.
, ,

m agical agent the A stral light the light of li fe fecundated by the

, , ,

m ental force the int ellectual energy which they compare to sul
, ,

phur on account o f its a ffi nities with the Divine fire

, .

As to the Salt it i s A bsolute M atter Whatever i s matter con

, .

t ains salt ; and all salt [ nitre ] may be converted into pure gold by
the combined action o f Sulphur and Mercury which sometimes ,

act so rapidly that the transmutation may be e ff ected i n an instant

,
.

in an hour without fatigue to the operator and al most without

, ,

expense A t other times and according to the more re fractory

.
,

temper of the atmospheric m e di a the operation requires several ,

days several m onths and sometimes even several years

, , .

Two primary law s exist in nature two essential laws which , ,

.

produce by counterbalancing each other the universal equilibrium

, ,
:

o f things These are fix e dne ss and movement analogous in phi

.
, ,

lo so p h y to Truth a n d Fiction and in Absolute Conception to

, , , ,

N ecessity and Liberty which are the very essence o f Deity The
, .

Hermetic philosophers gave the name fix e d to everything ponder

able to everything that tends by its natural to central repose and
,

immobility ; they term v ola ti le everything that more naturally and

more readily obeys the l aw o f movement ; and they form their stone
by analysis that i s to say by the volatilization of the Fixed and
, , ,

then by synthesis that i s by fixing the volatile which they e ffec t

, , ,
 KN I G H T OF T H E SU N , OR P RI N CE E T
AD P . 7 79

by apply ing to the fi x ed which they call their salt the sulphurated
, ,

Mercury or the light o f li fe directed and ma de omnipotent by a

, ,
.

Sovereign Will Thus they master entire N ature and their stone
.
,

i s found wherever there i s salt which i s the reason for saying that ,

no substance i s forei gn to the Great Work and that even the most ,

despicable and apparently vile m atters may be changed into gold ,

which i s true in this sense that they all contain the original salt ,

principle represented in our emblems by the cubical stone

, .

To know how to extract from all matter the pure salt concealed
i n it i s to have the Secret of the Stone Wherefore this i s a Sa
,
.

line stone which the O d o r universal astral light decomposes or

,

r e compounds : it is s ngle and mani fold ; for it may be dissolved

-
i
like ordinary salt and incorporated with other substances O b
, .

t a i ne d by analysis we might term it th e Un i ve rs al S u bli ma te

,

found by way o f synthesi s it is the true pa na ce a o f the ancients , ,

f o r it cures all maladies o f soul and body and has been styled , ,

r ex celle n c e the medicine o f all nature W h e n one by absolute

p
-
a ,
.
,

initiation comes to control the forces o f the universal agent he

, ,

always has this stone at his disposal for its extraction i s then a ,

simple and easy operation very di stinct from the metallic p rO J ec ,

t i on o r real ization Thi s stone when in a state o f sublimation

.
, ,

must not be exposed to contac t with the atmospheric ai r which ,

might partiall y dissolve it and deprive it o f its virtue ; nor could

'

its emanations be inhaled without danger The Sage prefers to .

preserve it in its natural envelopes assured as he i s o f extracting ,

it by a single e ff ort bf hi s will and a single a pplication o f the ,

Universal A gent to the envelopes which the K abali sts call cor ti ces , ,

the shells bark or integuments

, ,
.

Hieroglyphically to express thi s law o f prudence they gave ,

thei r Mercu r y personified in Egypt as H e r m a nu b i s a dog s hea d ;

’

, ,

and to thei r Sulphur represented by the Baphomet o f the Temp e

,
i
,

that goat s head which brought into such disrepute the occult
’

Medi aeval associations .

Let us listen for a f e w moments to the A lchemists themselves ,

and endeavor to lear n the hidden meaning o f thei r mysteriou s

words .

The RI TU A L o f the Degree o f Scottish Elder M A ST ER and ,

K night o f Saint Andrew being the fourth Degree o f R amsay it , ,

i s said upon the title page or o f the R eformed or Rec ti fie d R it e

-
,

o f Dresden has the s e passages

,
7 80 M ORA LS A N D DOC-
M A.

“
0 ho w great and glorious i s the pr es en ce o f the Alm ighty G od
whi c h glori ously s h i nes from between the Cher ubim !
“
How adora ble and astonishing are the r ays o f that gloriou s
Li ght that sen d s forth its bri ght and brilliant bea ms from the
,

Holy Ark o f Alliance and Coven ant !

“
Let u s with the deepest veneration and devotion adore the
great So urce o f Li fe tha t Gloriou s Spirit Who i s the Most
,

Merci ful and Be nefic e nt R ul er o f the Unive rse and o f all the
creatu re s it con ta ins !
The se cret knowledge o f t he Gra nd Scotti sh Ma s ter relates to
“

the com bina tio n and transmu ta tion o f different substances ; wher e ~

o f that you may obtain a clea r idea and pr oper understanding ,

y o u are to kn o w that all mat t er and all material substances are

compo se d o f com b in ations o f three sev er al substances extr ac ted ,

fro m the four element s which three s u bst anc e s i n combi na ti o n

,

S alt S u lph u r and S pi rit The

g
ar e

9 é
L
.
, , ,

of these the
'

fi r st ro duc es S oli d t
p y ,

S oftness and the thi rd the S pi r i tu al va por ou s particles

,
The se
,
.

th ree comp ou nd sub st a nc e s work potently together ; and ther ein

con si st s the true proc es s for the trans mu tati o n o f me tal s .

“
To these three su bstan ces allud e the three golden basin s in ,

the fir st o f which was e ng raved t h e letter in th e second ,

the lette r G an d in the third not hing

. The fir st
‘ i s the .
,

i nitial l e tt er of the Heb rew word M a la k h which signifie s S al t ; and ,

the se cond o f the Hebr ew word G epar ai th which signifie s

, ,

S u lph u r ; a nd as the r e i s no word in Hebrew to express t he

.

vaporou s an d int angible S pi r i t the re i s no letter in the third ,

basin .

“
With the se thr e e prin c ipa l subs tanc es yo u m ay ef fect the tra n s
mutation o f met al s whic h must be done by means o f the five
,

points or ru l e s o f the Scotti sh Mastership .

“
The fir st Master s point show s us the B razen Sea wherei n
’
.
,

must always be rain —water ; and out of thi s rain wate r the -

Sc o tti sh Masters e xt fa ct the fir st su b st ance which i s Salt ; which ,

sa lt mu st a fterward unde rgo a seve n f old manipulation and -

purification be fore it will be properly prepared Thi s seven

, .

fold purifi cati on is symboli zed by th e Sev en Ste ps o f Solom on s ’

Temple whi ch symbol i s furni shed us by the first point o r rule of

,

th e Sc o tti sh M asters .

“
After preparing the first sub stanc e you a re to ex tract the ,
 M ORA L S AN D D G MA O .

p ortioned substance it i s to be subj ected to the fourth a nd

,

strongest Degree o f fire wherein it must remain three times ,

twenty seven hours ; until it i s thoroughly glowing by which

-
,

means it becomes a bright and shining tincture wherewith the

.
,

lighter metal s may be changed by the use o f one part to a thou ,

‘

sand o f the metal Where fore thi s Flaming Star show s us th e

.

fi fth and last point o f the Scotti sh Masters .

“
You should pass practically through the five points o r ru le s
o f the Master and by the u se o f one part to a thousand trans
, ,

mute and ennoble metal s You may then in reality say that you r .

”
age i s a thousand years .

In the oration o f the Deg r ee t h e following hints are given a s ,

t o its true meaning

“
The three division s o f the Temple the O uter Court S anctuary .
, , ,

and Holy o f Hol ies sign i fy the three Principl es o f o u r Holy

,

O rder which direct to the knowledge o f morality and teach thos e

, ,

most p ractical virtues that ought to be practi sed by mankind .

Therefore the S even Steps which lead up to the O uter Court o f

the Temple are the emblem o f the Seven fold Light which we
,
-

need to possess be fore we can arrive at the height o f knowledge

, ,

i n which consi st the ultimate limits o f o u r order .

“
In the B razen Sea we are symbolically to puri fy o urselve s
from all pollutions all faults and wrongful actions as well those
, ,

committed through error o f j udgment and mistaken opinion a s ,

those intentionally done ; inasmuch as they equally prevent u s

from arriving at the k n owledge o f True Wi sdom We must thor .

oughly clean se and puri fy our hearts to their inmost recesses b e ,

fore we can o f right contemplate that Flami ng S tar which i s the ,

emblem o f the Divine and Glorious Shekinah or presence o f God ; ,

”
before we may dare approach the Throne o f Supreme Wi sdom .

In the Degree o f The True Mason [ L e Vr a i M a co n ] styled i n

'

the titl e page o f its R itual the 23d Degree of Masonry o r the
-
,

1 2 th o f the 5th cla ss the Tracing board displays a luminous T r i

,
-

angle with a great Yod in the centre

, .

“ ” “
The Triangle says the R itual represents o ne God in thre e
, ,

Persons ; and the great Yod i s the initial letter o f the last word .

“
The Dark Ci rcle represents the Chaos which in the beginning ,

God created .

“
The Cross within the Circle th e Light by means whereo f H e ,

develo p ed t h e Ch ao s .
 K N IGH T OF TH E SU N , OR P R I N C E ADE P T . 783

The S q uare the fou r Elements into which it wa s resolved

, .

The Triangle a gain the three P r i n ciples [ Salt Sulphur a nd

, , , ,

M ercury ] which the intermingling O f the elements produced

, .

“
God cr ea tes ; N ature pr o du ces ; Art mu lti pli es God create d .

Chaos ; N ature produced it ; G od N ature and Art have per , , ,

f e c te d it .

“
The Altar O f Per fumes indicate s the Fi r e that i s to be applied
t o N ature The t w o tow ers are the tw o furnaces moi st and dry
.
, ,

i n which i t i s to be worked The bowl i s the mould o f oak that

.

i s to inclose the p hilo sop h al egg .

The two figu res surmounted by a Cross are the two vases ,

N ature and Art in which i s to be consummated the double mar

,

r i age O f the white woman with the red Servitor from which mar ,

r i age will spring a most Potent K ing .

“
Chaos mean s universal matter formles s but susceptible o f al l , ,

forms Form i s the Light inclosed in the seeds Of all species ; and
.

its home i s in the Universal Spirit .

“
TO work on universal matter u se the internal and ext e rnal.
,

fire : the four elements result the P r i nc ipi a P r i ncipi o r u m and ,

I nme dia ta ; Fi re Air Water Earth ,

There are four qualities of
, ,
.

these elements the warm and dry the cold and moi st Two ap
—
, .

pertain to each element : Th e dry and cold to the Earth ; the col d ,

and moi st to Water ; the moi st and warm to the Air ; and the
, ,

warm and dry to Fi re : whereby the Fire connects with the Earth ;
,

all the elements as Hermes said moving in circles

, ,
.

“
From the mixture o f the four Elements and O f their four
qualities result the three Principles Mercury Sulphur and Salt
, ,
—
, , .

These are the philosophical not the vulgar , .

“
The philosophical M e r cu ry i s a l/Va te r and S P I R I T which di s ,

solves and sublimates the Sun ; the philosophical S u lph u r a fir e ,

and a SO UL which mollifie s and colors it ; the philosophical S alt

, ,

an Ear th and a BODY which coagulates and fi x es it ; and the

,

whole i s done in the bosom o f the Ai r ,

.

“
From these three Principles result the four Elements dupli
c a te d or the Grand Elements M er cu r y S u lph u r S alt and G las s
, , , , ,

t w o O f which are volatile —

the Water [ Mercury ] and the A i r
,

[ Sulphur ] which i,
s O i l ; for all substances liquid in thei r nature
avoid fire which takes from the o ne [ water ] and burns the other
,

[ ]Oil but the other t w o are dry and solid to wit the Salt wherein , , ,

Fi re i s contained and the pure Ear th which i s the Glass ; on

, ,
 M ORA LS A N D D G M A. O

both o f which the Fire has no other action than to mel t and ‘

r efine them unless o ne makes use o f the liquid alkali ; f o r j u st a s

, ,

each element consists o f tw o q ual ities so these great duplicat ed ,

Elements partake ; each O f two o f the simple elements or more , ,

properly speaking O f a ll the four according to the greater or les s

, ,

degree o f each the Mercury partaking more O f the Water to

,
-
,

which it i s assigned ; the O il o r Sulphur more o f the Air ; the ,

Salt o f the Fi re ; and the Glass O f the Earth ; which i s found

, , ,

pure and clear in the centre o f all the elementary composite s

, ,

and i s the last to di sengage itsel f from the others .

“
The four Elements and three Principles reside in all the Com
pounds Animal Vegetable and Mineral ; but more potent ly i n
, , ,

some than in others .

“
The Fire gives them Movement the Ai r Sensation; the , ,

Water N utriment ; and the Earth Sub sistence

The four duplicated Ele m
.
, ,

“
ents engender TH E S T ON E i f o ne i s ,

care ful enough to supply them with the proper q uantity o f fire ,

and to combine them according to thei r na tural weight Ten

‘

parts o f Ai r make o ne O f Water ; ten O f Water one o f Earth and

'

ten o f Ea r th o n e o f Fire ; the whole by the Active Symbol o f the

,
'

o ne and the Passive Symbol o f the other whereby the conversio n

, ,

O f the Elements i s e ffected .

The Allu sion O f th e R itual here i s obviously to the four Worlds, ,

o f the K ab ala h The ten Sephiroth o f the world B riah proceed

.

f rom M alak o th t h e last o f the ten Emanations o f the world Azi

,

luth the ten Sephi roth o f the world Ye z i r ah from M a lak o th o f ,

B riah and the ten o f the world Asiah from Malak o th o f Ye z i r ah , .

The Pa ss word O f the Degree i s given as M etr alon which i s a co r

-
,

ru ption o f M ET A T RON the Cherub who and Sandalphon are in

, ,

the K ab alah the Chief O f the Angel s The Active and Passiv e.
.

S ymbol s are the Male and Female .

The R itual continues .

“
It i s thereb y evident that in the Great Work we must employ , ,

ten parts O f philosophical Mercury too ne O f Sun or Moon .

“
Thi s is attained by S olu ti on and Co agu la ti on These words .

mean that we must dissolve the body and coagulate the spirit ;
w hich operations are eff ected by the moi st and dry bath .

“
O f colors bla ck i s the Earth ; w hi te the Water ; blu e the Air ;
, , ,

a n d r e d th e Fi re ; wherein al so are involved very g rea t secre ts

.

and m y steries .
786 M ORA LS A N D D G M A. O

As the sym boli sm o f th e H all and the langu age of the ritu al
mutually explain each other it should be noted here that in this , ,

Degree the columns o f the hall 1 2 in number are white variegated , ,

with black and red The hangings are black and over that crimson
.
, .

O ver the throne is a great Eagle in gold on a black ground , ,

.

In the centre o f the Canopy the Blazing Star in gold with the ,

letter Yad in its centre O n the right and left o f the throne are
.

the Sun in gold and the Moon in silver The throne i s ascended .

to by thr ee Steps The hall and ante room are each lighted by
..
-

ten lights and a single one at the entrance

,
The colors black .
, ,

white and crimson appear in the clothing ; and the K ey and

,

Balance are among the symbols .

The duty o f the Second Grand Prior says the R itual i s to , ,

see i f the Chapter i s hermetically sealed ; whether the materials

are ready and the el ements ; whether the Black gives pla ce to th e
,

”
White and the White to the R ed
, .

“ “
Be laborious it says like the Star and procure the light o f
, , ,

the Sages and hide yoursel f from the Stupid Pro fane and the
,

Ambitious and be like the O wl which sees only by night and

, , ,

hides itsel f from treacherous curiosity .

“
The Sun on entering each of his houses should be received
, ,

there by the four elements which you must be care ful to invite ,

to accompany you that they may aid yo u in your undertaking ;

,

f o r without them the House would be melancholy : wherefore you

will give him to feast upon the four elements .

“
When he shall have visited hi s twelve hou se s and seen you ,

attentive there to rec eive him you will become one o f hi s chiefest ,

favorites and he will allow you to share all his gi fts Matte r
, .

will then no longer have power over you; you will so to say , ,

be no longer a dweller onthe earth ; but after certain periods

you will give back to it a body which i s its o w n to take in i t s ,

stead one altogether Spiritu al Matter is then deemed to be dead .

to the world .

“
Therefore it must be r e vivi fied and made to be born again -
,

from its ashes which you will e ff ect by vi rtue o f the vegetation o f
,

the Tree o f Li fe represented to us by the branch of acacia

,
.

Whoever shall learn to comprehend and execute thi s great work ,

will know great things say the Sages of the work ; but when
,

ever you depart from the centre of the Square and the Compass
you will no longer be able to work with success .
 K N I G H T o r T H E SU N , OR P RI N CE E T
AD P . 78 7

Another J ewel i s necessary fo r you and in certain u nde rtak ,

ings cannot be di spensed w ith It i s what i s termed the K aba .

li st i c p a nt ac le Thi s carries with it the power o f commanding

the spirits o f the elements It i s necessary fo r you to know ho w
.

to use i t and that you will learn by perseverance i f you are a

,

lover of the science o f o u r predecessors the Sages .

“
A great Black Eagle the K ing o f B irds He alone it i s tha t
,
.

can fire the Sun material in its nature that has no form and yet
, , ,

by its form develops color The black i s a complete harbinger .

o f the work : it changes color and assumes a natural f o rm o u t

‘

whereof will emerge a brilliant Sun .

“
The bi rth o f the Sun i s always announced by its Star rep t e ,

sented by the Blazing Star which you will know by its fiery ,

c olor and it i s followed in its course by the silvery lustre o f the

Moon .

“
A rough Ashlar i s the shapeless stone which i s to be prepared
in order to commence the philosophical work ; and to be developed ,

i n or der to change i ts form from triangular to cubic after the ,

s eparation from it o f its S alt Sulphur and Mercury by the aid of , , ,

the Square Level Plumb and B alance and all the other Masoni c
, , , ,

implements w h i ch we u s e symboli cally .

“
Here me put them to philosophical u se to constitute a well ,

proportioned edifice through which you are to make p a ss the

i '

crude material analogous to a candidate com

,

,
mencing hi s initia
tion into o u r Mysteries When we build we must observ e all the
.

rules and proportions ; f o r o therwi se the Spirit o f Li fe cannot

'

lodge therein So you will build the great tower in which is to

.
,

burn the fire o f the Sages or in other words the fire o f Heaven ;
, , ,

as al so the Sea o f the Sages in which the Sun and Moon are to ,

bathe That i s the basin o f Purification in which will be the

.
,

water o f Celestial Grace water that doth not soil the hands but
, ,

purifies all leprous bodies .

“
Let u s labor to instruct ou r B rother to the end that by hi s ,

toil s he may succeed in di scovering the principle of li fe contained

in the profundity o f mat ter and known by the name o f Alka ,

h es t .

-
“
The most pote nt o f the names of Deity i s ADON A I Its p ower .

i s to put the Universe in movement ; and the K nights who shall

be fortunate enough to possess it w i th w e i gh t and measure shall ,
'

have at their disp osition all the potences that inhabit it the Ele ,
7 88 M ORA LS AN D D G M A O .

ment s, and cogni zance o f al l the virtue s and sc i enc es that man
the
i s ca pable o f knowing By its power they would succeed in di s
.

c overing th e primary metal o i the Sun which holds within itse l f ,

th e Principle o f t he germ and wherewith we ca n put in allian ce ,

a nd si x ot h er met a ls each o f which con ta ins the p r inci p les and

,

primitive seed o f the gran d philo sophic al work .

“
The si x ot her metal s a r e Saturn Jupi ter Mars Venus Mer , , , ,

cu ry , an d Luna ; vulgarly kn own a s Le ad Tin Iron Copper , , , ,

Quicksilver and S i lver Gold is not included ; bec ause it i s no t i n

,
.

i ts nature a metal It i s all Spirit and i n corrupt i ble where fore i t

. .

i s the emblem of the Sun which presides over the Light , .

“
The vivi fying Spirit called Al k ahest ha s in it se l f the genera
, ,

tive virtu e of producing the triangular C ubical S tone and con ,

ta in s in it se l f all the virtues to render men ha pp y in this world

“

-
,

and in that to come To arrive at the compo sition of that Alka

.

hest we begin by laboring at the science o f the union o f the four

,

Elemen ts which are to be ed u c e d from the three Kingdoms of

‘

N atur e Miner al Vege table and Animal ; the rule mea sure
, , , , ,

weight and equipo i se whereof have each their key We then

'

.
,

employ in one work the animal s vegetables and mineral s eac h , , ,

in hi s season which make th e space o f the Hou se s o f the Sun

, ,

w here they have all the virtues requi re d

“
Something from each o f the three K i ngdom s o f N a t ure i s
a ss igned to e ach Ce le stial Ho u se to the end that everything may ,

be done in accordance with sound philosophi cal rules and that

e verythi ng may be thoroug hly purified in its proper time and pl ace

i n order to be presented at the wedding table o f the Spouse and

- -

the six vi rgins who hold the mysti c s hovel without a common fire ,
“

but with an e lem entary fire tha t comes primarily by a ttr a ti on , c ,

and by digesti on in th e philoso phical bed l ig hted by the four

elements .

“
At the banquet o f the Spouses the viands being thoroughly , , ,

p urified are served

,
in Salt Sulphur Spirit and O il ; a su fficient
, , ,

q uantity thereo f i s taken every month and therewith i s c o m ,

poun ded by means o f the Balance o f So lomon the Alkahest to

, , ,

se rve th e Spouses w hen they are laid on the nuptial bed there to
, ,

e ngender their embryo producing for the hu man race i mmense ,

treasure s that will last as long as the world endures

, .

“
Few are capable of engaging in this great work O nly the .
-

true Free -Masons may o f right aspire to it ; and even of them

-
,
790 HoRALs AN D D GMA O .

w hich i s wholly internal i s to f ree our soul from all prej udice ,

and all vice Thi s i s e ff ected by the use o f the philosophical

.

S A LT that i s to say o f W I SDO M ; o f M E R CU R Y that i s to say o f

, , , ,

personal aptitude and lab or ; and o f S UL P H U R which r epresents ,

the vital energy and the ardor o f the will Thus we succeed i n
,
.

changing into spiritual gold such things even as are of least value ,

and even the foul things o f the earth .

It i s in thi s sense w e are to understand the parables o f the Her

metic p h i lo so p h er s and the prophets o f Alchemy ; but in thei r

works as i n the Great Work we must skill fully separate the sub
, .
,

tile from the gross the mystic from the positive allegory from, ,

theory I f you would read them with pleasu re and understand

.

i ngly you must first understand them allegorically in their e n

,

t i r e ty and then descend from allegories to realities by way o f the

correspo ndences or analogies indicated in the single dogma :
“
What i s abov e i s like what i s belo w ; and what i s below i s like
”
what i s above .

Th e treati se M i ne r va M nn di attributed to Hermes Tri s ,

m egi stu s contains under the most poetical and profound allego
, ,

ries the dogma o f the sel f creation of beings or o f the law o f

,
-
,

creation that results from the accord o f two forces these which ,

the Alchemists called the Fixed and the Volatile and which are , ,

i n the Absolute N ecessity and Liberty

, .

When the Ma sters in A lchemy say that it needs but little time
and expense to accomplish th e works o f Science w h e n they a ffirm .
,

above all that but a single vessel i s necessary when they speak
, ,

o f the Great and Single furnace which all can use which i s , ,

within the reach o f all the world and which men possess with “
,

o u t knowing i t they allude to the philosophical and moral

,

Alchemy In fact a strong and determined will can in a little

‘

.
, ,

while attain complete independence ; and we all possess that

,

chemical instrument the great and single athanor or furnace , ,

which serves to separate the subtile from the gross and the fixe d
'
,

from the volatile Thi s instrument complete as the world a nd

.
, ,

accurate as the mathem at ics themselves i s designated by the Sages ,

under the emblem of the Pentagram or Star with five points the ,

absolute sign o f human int elligence .

The end and perfection o f the Great Work i s expressed in ,

alche my by a triangle surmounted b v a cross : and the letter Tau

, ,

n th e last o f the Sacred alphabet h a s the s am me a n in g

, ,
e .
 KN I G H T O F T H E SU N , OR P RI N CE AD P E T . 79 1

The elementary fire that comes primarily by attracti on i s

, ,

evide ntly Electricity or the Electric Force primarily develop ed ,

as magneti sm and i nwhich i s perhaps the secret o f l i fe o r the

,

vital force .

Paracel sus the gr eat R e former in medicine discovered magnet

, ,
~

ism long be fore Mesmer and pushed to its last consequences thi s
,

luminou s di scovery or rather thi s initiation into the magic o f the

,

ancients who understood the grand magical agent better than we

,

do and did not regard the Astral Light Azoth the universal mag
, , ,

ne t i sm o f the Sages as an animal and particular fluid emanating

, ,

only from certain special beings .

The four Elements the four symbolic animal s and the re dupl i
, ,
-

cated Principles correspond with each o ther and are thus arr ang ed ,

by the Hermetic Ma so ns

The Ai r and Eart h represent the M ale Principle ; and the Fi re

and Water be long to the F emale Principle .

To these four forms correspond the four foll owing philosophical

i deas.

Spirit : Matter : M ovement : R epose .

Alchemy reduces these fou i things to three '

The Absolute : the Fixed : the Volatile .

R eason : N ecessity ; Liberty : are the synonyms o f these th ree

w ords .

As all the great Mysteries o f God and the Universe are thu s
hidden in the Ternary it everywhere appears in M asonry and in
,

t h e H e rme tic Philo so phy und e r i ts ma sk o f A l c hemy It even .

 7 92 MORA LS A N D D GM A. O

a p pear s w her e M aso ns do not su spect i t ; to teach the d oc tr i ne o f

t he equ ilibri u m o f Con trari es and the resultant Har mony ,
.

The do ubl e tr i a ngle o f So lo m on i s e x plained by Saint John in

a remarkable manner : There are he says three witness e s in , ,

H eav en the Fa ther th e Word and the Holy Spirit ; and three
,
—
, ,

w itn esses o n ea r th the breath water and b lood He thus agre es

—
, ,
.

w i t h th e M as ters o f th e Hermetic Philoso p hy who give to their ,

Sulph u r the name o f Ether to thei r M ercury the name o f philo ,

Sophi c al wat e r to t h eir Salt that o f blo o d of the dragon or men

, ,

str u m of the e a rt h
u The bl ood or S alt corresponds
. by opp osi , ,

tion with the Father ; the A z o thi c or Mercurial water with the , ,

Word or Lo gos ; and the breath with the Holy Spirit But th e
, ,
.

things o f H igh Sym bol is m can be well understood only by the

o

true children o f Science .

Alchemy h as its Symbolic Triad of S alt Sulphur and Mer , ,

cu ry man consisting according to the Hermetic philosophers

—
, , ,

o f Body Soul and Spi rit

,
The Dove the R aven and the Ph oeni x
, .
, ,

are s triking Symbol s of Good a nd Evil Light and Darkness and , ,

the Beauty resulting from the e q uilibrium of the two .

I f you would understand the true secrets o f Alchemy you ,

must study the w o rk s o f the Ma sters with pati ence and assiduity .

Every word i s of ten an enigma ; an d to h im w ho reads in haste ,

the whole will seem absurd Even when they see m to teach that .

the Great Work i s the purification o f the Soul and so to deal only ,

with morals they most conceal t heir meaning and deceive all bu t
, ,

the Initiates .

Yé d [ s or i s termed in the Kab alah the opifex w or kman o f ,

the Deity It i s says the P or ta Ccelor nm single and primal like

.
, , ,

on e whi ch is the first among numbers ; and like a poi n t th e first

, ,

b e fore all bodies Moved lengthw i se it produces a li ne which i s

.
, ,

V and thi s moved sidewi se produces a su per fici es which i s Da

a u , ,

leth Thus V au [ 1 ] becomes Daleth [ 7 ] for movement t ends

.

from right to left ; and all communication i s f rom above to below .

The ple ni tu de o f Yod that is the name o f thi s l etter spelled i s

, , , ,

11 » Y -o D
Vau [ which repres ent s 6] and Daleth [4 ] are 1 0
.

li ke Yed thei r p ri nciple

, .

Yad s ays the Siphra de Z eni u th a i s the Symbol o f Wi sdo m

, ,

and of the Fathe r .

The Principle Called Fath er say s the I dr a Su ta i s compre , ,

s

bend e d i n Y6d w h i ch flo w s down w ard fr o m t h e H o ly i n fl u e nc e

, ,
79 4 M OR A L S AN D D G MA O .

This form i s in the likeness of Hi s for m ; and i s not th at for m

but its analogue : where fore the human form i s the form o f all
above and below which are included in it : and because it em
,

braces all above and below The Most Holy so took form and .
-
,

so M i c r o p ro so p o s was confi gu red All things are equally one in .

,

each of the two U niversals ; but in the second H is ways are

divided and j udgme nt i s on our side and on the side that looks
, ,

toward us also they di ff er

, , .

These Secrets are m ade known only to the reapers in the Holy
Field .

The Most Holy A nci e nt i s not called A TH A H Thou but H U A

o

, , ,

H e : but in M i c ro p ro sop o s where i s the beginning o f things He , ,

has the name A TH A H and al so A B F ather From H im i s the

, ,
.

beginning and He is called Thou and i s the Father o f Fathers

, ,
.

He i ssues f rom the N on Ens ; and therefore i s beyond cogu i -

t ion .
0

Wi sdom i s the P rinciple o f the Unive rse and from it thirty tw o ,

-

w ays diverge : and in them the la w is contained in twenty t w o ,

-

letters and te n words Wi sdom i s the Father o f Fathers and in

.
,

th is Wisdom is f ound the Beginning and the End : wherefore

,

t here i s a wi sd om in each Universal one above the other below , , .

The Comme nta ry o f Ra bbi Ch oi nn Vi tal on the S iph r a de ,

Z eni u th a says : At the b eginning o f emanation M i c r o p r oso p o s

, ,

is sued from the Father and was intermingled with the Mother , ,

under the mysteries of the letter Tl [ He ] resolved in n that is , ,

Daleth and Vau by which Vau i s denoted M i c rop r o so p o s because

Vau i s six a nd he i s constituted o f the si x parts that follow Hake
,

mah and Binah And according to thi s conception the Fath er

'

.
, ,

i s called Father o f F a th e r s because from Him these Fathers pro

'

c ee d Benignity
, Severity and Beauty M i c ro p ro so p o s was then
, , .

like the letter Vau in the letter He because He had no head ; ,

but when He was now born three brains were constituted for ,

Him , by the fl o w o f Divine Light from above .

And as the worl d o f restitution [ after the vessel s o f the Se p h i

roth below Binah had been broke n that fro the fragments evil ,
m
might be created ] i s instituted after the fashion o f the Balance ,

so al so i s it formed throughout in the human form But Mala .

koth R egnum is a complete and separate person behind M icro

, , ,

p r o so p o s and in conj unction with him and the two are called
, ,

ma n .
 KN I G H T o n T H E SU N , O R P RI N CE E T
AD P . 5

The first world [ of Inanity ] could not continue and did not
sub si st because it had n o human con formation nor the system o f
,

the Balance the Sephiroth being po ints one below the other The
‘

.
, ,

fi rst Adam [ M i cro p ro sop o s as distingui shed fro m M acropro,

SO p o s the first O cc u lt Adam ] was the beginning wherei n the ten

, ,

N umerations procee ded forth from potence into act .

Mi c ro pro so p o s i s the second garment o r interpo sed medium ,

w ith res p ect to the Elder M ost Holy w ho i s the name Tetragram ,

maton and he i s cal led A loh im because th e former i s Absolute

Commi seration while in M ac rop ro sopo s hi s lights have the nature
o f Severities with respect to the elder Universal ; though they are
,

Commi seration with respect to the lights o f Malak oth and the
'

t hree lower worlds .

All the con formations o f Mac rop ro sop o s come from the first
Adam ; who to interpose a second covering caused a si ngle spark
, ,

t o i ssue from the sphere o f Severity o f whose five letters i s gener

'

ated the name A lo h i m With thi s i ssued from the brain a most
.

subtle air which takes its place o n the right hand while the spark
, ,

o f fire i s on the left Thus the white and red do not intermix
.
,

that i s the Air and Fi re which are Mercy and Judgment

, , .

M i c rO p ro so p o s i s the T ree o f the K nowledge o f Good and Evil ,

hi s Severities being the Evil .

REG N U M to which i s given the name o f \Vo r d o f The Lord

, ,

su p e r i nve st s Heaven as the si x members Of the Degree Te p h a r e th

,

are called and these become and are constituted by that superior
,

vestiture For every con formation and constitution i s e ff ected

.

by means o f veiling becau se occultation here i s the same as mani

,

f e sta t io n the excess of light being veiled so that dimini shed in

, , ,

intensity and degree it may be received by those belo w Those

,
.

six members conceived o f a s contained in Binah are said to be in ,

the World o f Creation ; as in Te p h ar e th in th at o f Formation ; ,

and as in Ma lak o th in that o f Fabrication , .

Be fore the institu t ion of equilibrium face w a s not toward face ,

:

M i c ro p r o so p o s and hi s wi fe i ssuing forth back to ba ck and yet ,

cohering So above ; before the prior Adam was con formed into
.

male and female and the state o f equilibrium establi shed the
, ,

Fathe rand Mother were not face to face For the Father denotes .

the m ost per fect Love ; and the Mother th e most perfect R igor ,
.

'
And the seven supernal son s w h o proceeded from her from Binah , ,

w h o br ought forth seven were all most p erfect rigors having no

, ,
796 M OR A LS A N D D G M A. O

conn c e ti o n with a roo t in the Most Holy Ancient ; that i s they ,

w ere all de a d destroyed shattered ; but they were p laced in e q u i

, ,

librium in the eq u ipoi se o f the O ccult Wisdom when it was co n

, ,

formed into mal e and female Ri gor and Love and they were then , ,

r estor ed and there was given them a root abov e

,
.

The Father is Love and M ercy and w ith a pure and subtle Aur ,

o r Be ni gnity impr eg nates the Mother who i s R igor and Severity ,

of J udgments ; and th e product i s the brain o f M i c rop ro so po s .

It was determined sa ys the I ntr odu cti on to the Book S oh ar by

, ,

the D eity to create Go od and Evil in th e world according to what

, ,
”
i s sa id in I sa i ah w h o ma kes th e Ligh t and cr e a tes th e Evil But
,
“
.

th e Evil was at first occult an d coul d not be generated and brought

forth except by the sinning o f the First Adam Wherefore He
,

.
,

d etermined that the numerations first emanated from Benignity ,

downward should be destroyed and shattered by the exces sive

,

influ x o f Hi s Light ; H i s intention be i ng to create o f t he m the

worlds o f Evi ls But th e first three w ere to remain and subsi st
.
,

that among the fragments should be neither Will Intellectual ,

.

Power nor the Capacity of Intellection o f the Divi nity The last
,
.

seven numerations were poi nts like the first three each sub si st
'

, ,

i ng independently unsustained by companion ship ; which was the

,

cause of their dying and being shattered .

There was then no Love between them but only a two fold ,
-

Fear ; Wi sdom for example fearing lest it sh ould ascend again to

, ,

its Source in Ke the r ; and al so lest it should descend into Binah .

H en ce there was no union between any two except Hak e ma h and ,

Binah and thi s imperfect with averted faces This is the m ean
, ,
.

i ng of the saying that the world was created by Judgment which

, ,

i s fear And so that world could not subsi st and the Seven K ings
.
,

were dethroned until the attribute o f Compassion was ad j oined

,

t o it and then restoration took place

, Thence came Love and .

Union a nd six o f the parts were united into one person ; for Love
,

i s the attribute o f Compassion or Mercy .

B inah produced the Seven K ings not successively but all to , ,

gether The Seventh i s R egnum called a stone the corner stone

.
, ,
-
,

because on it are builded the palaces o f the three lower worlds .

The first six were shattered into fragments ; but R egnum was
crushed into a formless mass lest the malignant demons created ,

from the fragments bf the others sh ould receive bodi e s from it ,

s ince from it ca me bodies a n d vitality [ N e p he sch

] .
7 98 M ORA LS A N D DOG M A .

formed male and female They were no t in con tact w i th w hat .

was al ive : nor had any root in Adam K admo n ; nor was Wi sdo m
which o u tfl o w ed from Him their root nor did they connect with , ,

it For all these were pure mercies and most simple Love ; but
.

those were rigorous j udgments Whence face looked not toward .

face ; nor the Father toward the Mother because from her pro ,

c e e de d j udgments N or M ac rop ro sop o s toward M i c rop rosop o s

.
-
.

And R egnum the last numeration was empty and inane It has
, , .

nothing o f itsel f ; and ,as it were was nothing receiving nothing

m
, ,

fro them Its need was to receive Love from the Male ; fo r it
.
,

i s mere rigor and j udgment ; and the Love and R igor must tem
per each other to produce creation and its multitudes above and
, ,

below For it was made to be inhabited ; and when rigorous

.

j udgments rule in it it i s inane because its processes cannot be

,

carried on .

Where fore the B alance must needs be instituted that there ,

m ight be a root above so that j udgments might be restored and

,

tempered and l ive and not again die

, And Seven Con formations .

descend ; and all things become in equilibrium and the needle of ,

th e Balance i s the root above .

In the wo rld Ye z i r ah says the P neu ma ti ca K a balis ti ca 5 de

, ,

notes K e th e r ; nu H ak e mah and Bi nah and ms G edu lah ,

G e bu rah and T ep h a r e th ; and thus Vau i s Beauty and Harmony

,
.

The M an i s Hak e m ah ; the Eagle Binah ; the Li on G edu lah and , ,

the Ox G ebu r ah And the mysterious circle i s thus formed by

, .

the Sohar and all the K abalists : Michael and the face o f the Lion
are on the South and the right hand with the letter fi Yod and
, , ,

Water ; Gabriel and the face o f the O x on the N orth and left , ,

hand with the first n o f the T e t ra gr amm ato n and Fire ; Uriel
, ..

and the face o f the Eagle on the East and forward with ,
and ,

Air ; and R aphael and the face of the Man on the West and ,
-

backward with the last 7; and Earth In the same order the four .
,

letters represent the fou r worlds .

R abbi Schi m eo n Ben J och a i says that the four animals o f the
Mysterious Chariot whose wheel s are N e t sa ch and H od are
, ,

G e du lah whose face is the Lion s ; G e b u r ah with that of the O x ;

’
, ,

Te p h a r e th with that o f the Eagle ; and M alak o th with that o f the

, ,

Man .

The Seven lower S ephiroth says the E s ch M ez ar eph will rep , ,

r esent Seven Metals ; G edu lah and G ebu ra h Silver and Gold ,
 K NIG HT o r T H E SU N , O R P R I N C E ADEPT . 799

Tep h a re th Iron ; N etsach and Hod Tin and Copper ; Yesod

, , ,

Lead ; and Malak o th will be the metallic Woman and Morn o f the
Sages the field wherein are to be sowed the Seeds of the Secret
,

Mineral s to wit the Water o f Gold ; but in these such mysterie s

, ,

are concealed as n o tongue can utter .

The wor d WES Amas i s composed of the initial s o f the three

, ,

Hebrew word s that signi fy Air Water and Fire ; by which Say , , ,

the K abali sts are denoted Benign ity Judicial R igor and Mercy
, , ,

or Compassion mediating between them .

Malak o th says the A ppar a tu s i s called H a i kal Temple or

, , ,

Palace because it i s the Palac e o f the Degree Tep h a reth which

, ,

i s co ncealed and contained in it and Haikal denotes the place in ,

which all things are contained .

For the better understanding o f the K ab alah remember that ,

.

K e th e r or the Crown i s treated of as a person composed of th e

, , ,

ten N umerations and as such termed Arik A mpin o r Macro

, ,

p ro sop o s :

That H ak emah i s a person and termed A bba o r Fa th er , ,

That Binah i s a person and termed M o th er I mma : , ,

That Tep h are th including all the N umerations from Kh ased

,

o r G e du lah to Ye so d i s a person called Seir A mpin o r Micro

, , ,

p r o so p o s These
. N umerations are six in number and are r e p r e ,

sented by the interlaced triangle or the Seal o f Solo ni o n , .

And M alak o th i s a person and called the wi fe of Mi c ro p ro ,

s op o s
. Vau represents the Beauty or Harmony consi sting o f the
'

six parts which constitute Sei r A np i n .

The wi fe M alak o th i s said to be be h i n d the husband Seir and

, , , ,

to have no other cognition o f him And thi s i s thus explained : .

That every cognizable ob j ect i s to be known in two ways : a pr i or i ,

which i s when it i s known by means o f its cause or o f itsel f ; or , ,

d pos ter i or i when it j s known by its e ff ects The most nearly per .

fe et mode o f cognition i s when the intellect knows the thing i tsel f

, ,

in itsel f and through itsel f But i f it knows the thing by its simili
,
.

tude or idea or species sep a ra te f ro m it or by its e ff ects and

, ,

operations the co gnition i s much feebler and more imperfect

,
.

And h i s thu s only that R egnum the wi fe of Seir knows her , ,

husband until face i s turned to face when they unite and she
, , ,

ha s the more nearly perfect knowledge For then the Deity as .

,

limited and mani fested in Seir and the Universe are one .

Vau is Tep h ar e th co nsidere d a s th e Unity in which ar e

,
800 M ORA L S AND D G MA O .

th e members o f whic h itsel f i s one Tep hareth Beauty i s

si x , . .
, ,

the column which supports the world symbolized by the colum n ,

o f the j unior Warden i n the Blue Lodges The world was firs t .

created by Judgment : and as it could not so subsi st Mercy w as ,

conj oined wi th Judgment and the Divine Mercies sustain the

,

Universe .

God says the I dr a S u ta formed all things I n the form o f male

, ,

and female Since otherw i se the continuance o f things was irri

,

possible The All embraci ng Wi sdom issuing and shining from

.
,

the Most Holy Anci ent shines no t otherwi se than as male and
female Wi sdom as the Father I ntell igence the Mother are in
.
, ,

equilibrium as male and female and they are con j oined and
, ,

one shines in the other Then they generate and are expanded in
.
,

the Truth Then the two are the Perfection o f all things wh e n
.
,

the yare coupled ; and when the So n is in them the summary o f ,

all things i s in o ne .

These things are intru sted only to th eHoly Superiors w ho have ,

entered and gone out and known the ways o f the Most Holy
God so a s not to err in them to the ri gh t hand or t o the lef t
, ,
:

For these things are hidden ; and the lo fty Holinesses Shine i n
them as light flows from the splendor of a lamp
,
.

These things are committed only to those who have enter ed

and not w i fh dr a w n ; for he who has not done so had better never
have been born .

A ll things are comprehended i n the letters Vau and He ; an d

all are one system ; and these are the letter s 31 3 1 3 n Tabu nah , , ,

Intelli gence .
80 2 M ORA LS A N D D GM A O .

Cross which J esus o f N azareth bore fa i ntin g along the street s of

, , ,
“
Jerusalem and up to Calvary upon which He cried N ot My , ,
”
will O Father ! but Thine be done i s an unmistakable and elo
, ,

quent symbol o f these three virtues He su ff ered upon i t becau se .

,

He consorted with and taught the poor and lowly and found His ,

disciples among the fishermen of Galilee and the despi sed publi
cans H i s li fe was one o f Humility Patience and Sel f denial
.
, ,
-
.

The Hospitallers and Templars took upon themselves vow s o f

obedience poverty and Chastity The Lamb which became th e
, , .
,
'

device of the Seal o f the O rder o f the Poor Fellow Soldiery o f

the Temple o f Solo mon conveyed the same lessons of humility ,

and sel f denial as the original device o f two K nights riding a

-

single horse The G rand C o mmande r warned every candidate

.

not to be induced to enter the O rder by a vain hope o f en j oying

earthly pomp and splendor He told him that he would have to .

endure many things sorely against hi s inclinations ; and that he ,

would be compelled to give up his o w n will and submit entirely ,

to that o f hi s superiors .

The religiou s Houses o f 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 Di spensaries a nd Foundling asyla relieving the State of ,

-
,

many orphan and outcast children and mini sterin g to their nece s ,

sities God s ravens in the wilderness bread and flesh in the morn
,
’

ing bread and flesh in the evening They had been Inns to the
,
.

wayfaring man who heard from a far the sound o f the Vesper,

bell inviting h im to repose and devotion at once and who might

, ,

sing hi s m atins with the Morning Star and go on hi s way r e ,

And the K nights were no less di stin ui shed by bravery

'

j o i c i ng .
g
in batt le than by tenderness and zeal in their mini strations to the
,

sick and dying .

The K nigh ts o f St Andrew vowed to defend all orphans maid . .

ens and widows o f good family and wherever t hey heard o f mur
, ,

de r e r s robbers or masterful thieves who oppressed the people to

, , ,

bring them to the laws to the best o f their power ,

.

”
“
I f fortune fail y o u so ran the vows o f R ouge Croix I n ,
-
,

divers land s or countries wherever you go or ride that you find

any gentlema no f name and arms which hath lost goods i n wor , ,

ship and K nighthood in the K ing s service or in any other place

’
, ,

o f worship and is fallen into poverty you shall aid and support
, , , ,
 G RA ND SC OTT I S H KN I G H T OF ST . A N DR E W . 803

and succor him i n that you may and he ask o f you your go od s
,

to hi s sustenance you sh all give him p art o f such goods as G od

,
‘

”
hath sent you to your power and as you may bear ,
.

Thus C H A R I TY and G E N ERO SI TY are even m or e essential qu ali

ties o f a true and gentle K night and have been so i ii all ages ; and ,

so al so hath C L E M E N CY I t i s a mark o f a noble nature to spare

.

the conquered Valor i s then best tempered when it can tu rn

.
,

o u t a stern fortitude int o the mild strains o f pity which never ,

shines more brightly than when she i s clad in steel A martial .

man compassionate shall conquer both in peace and war ; and by

, ,

a two fold way :get victo ry with honor The most famed men in .

the world have had in them both courage and compassion An .

ene my reconciled hath a greater value than the long train o f

captives o f a R oman triumph .

V I R TU E TR UT H and HONOR are the three M O ST essenti al qual

, ,

ities o f a K night o f St Andrew Ye shal l love God above all

. .
“

things and be steadfast in the Faith it was said to the K nights

, , ,

“
in thei r charge and ye shall be true unto your Soverei g n Lord
, ,

and true to you r word and promi se Also ye shall sit in no place .
,

where that any j udgment should be given wrongfully against any

”
body to your knowledge
, .

The law hath not power to strike the virtuous nor can fortune
‘

, ,

s ubvert the wise Virtue and Wisdom only perfect and de fend
.
, ,

m a n Virtue s garment i s a sanctuary so sacred that even Princes

.
’
,

dare not strike the man that i s thus robed It i s the livery o f the .
'

K ing o f Heaven It protects us when we are unarmed ; and i s

.

an armor that we cannot lose unless we be fal se to ourselves It ,

.

is the tenure by which we hold o f Heaven without which we are ,

but outlaws that cannot claim protection N or is there wisdom

,
.

without vi rtue but only a c u nni ng way o f procuring o u r o w n

'

u ndoing

P eace i s n i gh
Wh er e Wi sdom s v o i c e h a s f ou nd a l i st eni ng heart
’
.

A m i d t h e h o w l o f m o r e t h a n w i nt e r st o rm s ,

Th e h a l cy o n h ea r s th e vo i c e o f v e r na l h o u r s,
A l r eady o n th e w i ng .

Si r L auncelotthought no ch ivalry equal to that o f V irtu e .

Thi s word means not Continence only but chiefly manliness and , ,

so includes what in the old English was called s o u fir a n ce that ,

patient endurance which i s like the emerald ever green and flow ,
804 MOR A L S A ND D G M A O .

ering ; and al so that other v i rtue dr oi ctu re up rightnes s a v i rtu e , , ,

so strong and so puissan t that by means o f it all earthly thin gs

,

almost attain to be unchangeable Even our swords are formed .

to remind us o f the Cros s and you and any other o f us may live
m
,

to Show h ow uch me n b ear and do not di e ; for thi s world i s a

place o f sorrow and tears of great evils and a constant calamity
, ,

a nd i f we would win true ho no r in i t we must permit no virtue ,

o f a K night to become un fa mi liar to us as men s fri ends coldly

’

, .

entreated and not greatly valued become mere ordinary ac q uaint ,

an c e s .

We must not view with impatience or anger t hose who inj ure
us ; for it is very inconsistent with philosophy and particularly ,

with the Divine Wisdom that should govern every Prince Adept ,

t o betray any great concern about the evils which the world ,

which the vulgar whether in robe s o r tatters can in fl ict upon the
, ,

brave The f avo r o f God a nd the love o f our Brethren rest upon
.
'

a ba sis which the str engt h o f m alic e cannot overthrow ; and with

these a nd a generou s tem pe r and noble equanimity we have every ,

thing To be consi stent w ith our pro fessions as Masons to ret ain
.
,

the dignity o f our nature the consciousness O f our own honor, ,

the spirit o f the high chivalry that i s our boast we must di sd ain ,

the evils that ar e only material and bodily a nd therefore can be ,

no bigger tha n a blo w or a cozenage than a wound or a dre am , .

Look to the a ncient days Si r E for exc ellent examp les

,

o f V I R TU E T RU T H and HONOR and imitate with a noble emula

, , ,

tion the A ncie nt Knights the first Hospitallers and Templars , ,

and Bay ar d and Sydney and Saint Loui s ; in the words o f

, ,

Pliny to hi s fri end Ma x i mus R evere the ancient glory and that , ,

o ld age whi ch in m a n is venerable in cities sac red Honor anti q , .

u i ty and gr eat deeds and detract nothing from the dignity and
,

liberty O f any one I f those who now pretend to be the g reat and
.

mighty the learned a ri d wi se o f the world shall agree in condemn

, ,

ing the memo ry o f the heroi c K nights o f form er ages and in ,

charging with folly us who think that they should be held in

-

eternal remembrance and that we should d e fend them from an

,

ev i l h e aring do you remember that i f these who now claim to

,

rule and teach the world should condemn o r scorn your poor trib
ute of fidelity still it is for you to bear therewith mo de stly a nd
, h

yet not to be ashamed Since a day will come when these who now
,

scorn those who were of infinitely higher and finer natures t h an

 M ORA L S O
A N D D G M A.

g eneration in every
,
country will bequeath to th o se,w h o succeed
i t splendid e x amples and great images o f the dead to be admired ,

and imitated ; there were such among the R omans under the ,

basest Emperors ; such in England when the Long Parliament

ruled such in France during its Saturnal ia of i rreligion and mur
der and some such have made the annal s o f America illustrious
, .

When t hi ngs te nd to that state and condition in which in any

°

country under the sun the management o f its a ffairs and the cus
,

toms o f its people shall require men to entertain a disbelief in the

virtue and honor of those who make and those who are charged
t o execute the laws ; when there shall be everywhere a spirit o f
suspicion and scorn o f all who hold or seek o ffi ce or have amassed ,

wealth ; when falsehood shall no longer dishonor a man and oath s ,

give no assurance o f true testimony and one man hardly expect ,

another to keep faith with him o r to utter hi s real sentiments o r , ,

t o be tru e to any party or to any cause when another approache s

him with a bribe ; when no o ne shall expect what he says to be
printed without additions perversions and misrepresentations, ,

when public mi sfortunes shall be turned to private profit the p res s ,

pander to licentiousness the pulpit ring with pol itical harangues

, ,

long prayers to God eloquently delivered to admirin g auditors

, ,

be written out for publicati on like poems and political speeches ; ,

when the uprigh tness o f j udges shall be doubted and the honesty ,

o f legislators be a standing j est ; then men may come to doub t

whethe r the old days were not better than the new the Monastery ,

than the O pera Bo u fi e the little chapel than the drinking saloon
‘
,
-
,

the Convents than the bui ldings as large as they without thei r ,

antiquity without their beauty without thei r holi ness tru e

, , ,

A ch e ru si a n Temples where the passer by hears from within the

,
-

never ceasing din and clang and clashing o f machinery and

-
,

where when the bell rings i t is to call wretches to their work and
, ,

not to thei r prayers ; where sa ys an animated writer they keep, ,

up a perennial laudation of the Devil before furnaces which are ,

never su ffered to cool .

It has been well said that whatever withdraws us from th e

,

power o f our senses whatever makes the Past the Distant or the
, , ,

Future predominate over the Present advances us in the dignity

, ,

o f thinking -beings The modern rivals of the German Spa with

.
,

their Haunti ng pretences and cheap finery their follies and frivoli ,

t i e s their chronicles o f danc e s and inelega nt fea st s and th e ir bul

, ,
 G A R N D S C OTT I S H KN I G H T O F ST . A N DRE W . 80 7

leti n s women s names and dresses are poor subst itutes f or the
Of
’
,

Monastery and Church which our anc estors would have built i n
t h e de ep sequestered valleys shut up between rugged mountains ,
.

and forests O f sombre pine ; and a man O f meditative temper ,

learned and O f poetic feeling would be glad i f he could exchange

, ,

the showy hotel amid the roar and tumult O f the city or the pre
,
.
,

t e n t i o u s tavern O f the country town for one O ld humble Monas -

,

t e ry by the wayside where he could refresh himsel f and his horse

,

without having to fear either pride impertinence or knavery or , , ,

t o p ay for pomp glitter and gaudy ornamentation ; then where

, ,

he coul d make hi s ori sons in a church which resoun ded with divine
harmony and there w ere no pews for wealth to isolate itsel f
,

w ithin ; where he could behold the poor happy and e d i fie d and

strengthened with the thoughts O f Heaven ; wh ere he could then
converse with learned and holy and gentle men and before he ,

took his departure cOu ld exalt and calm hi s spirits by hearing

the evening song .

Even Free Mason ryhas SO multiplied its members that its Obli
-

g a t i o n s are less regarded than the simple promises which men

make t o one another upon the streets and in the markets It .

clamors for publ ic notice and courts notoriety by scores of i nj u di

cion s j ournals ; i t wrangles in these or incorporated by l aw , , ,

carri es its controversies into the Courts Its election s are in some .
,

O rients conducted w ith all the heat and eagerness the o ffice seek
, ,
-

ing and management O f political struggles for place And an .

empty pomp with semi military dress and drill o f peaceful citi
,
-
,

zens glittering with painted banners plumes and j ewels gaudy

, , , ,

and o stentatious commends to the public favor and female ad

,

m i r a t i o n an O rder that challenges compari son with the noble

Knights the heroic soldiery encased in steel and mail stern de
, ,

sp i se r s o f danger and death who made themselves immortal ,

memories and won J erusalem from the i nfide ls and foug ht at

,

Acre and Ascalon and were the bulwark O f Christendom against

,

the Saracenic legions that swarmed after the green banner o f the
Prophet Mohammed .

I f you S ir E , would be respectable as a Knight and not ,

a mere tinselled pretender and K night O f straw you must p rac ,

tise and be diligent and ardent in the practice o f the virtues you
, ,

have pro fessed in thi s Degree H O W can a Mason vow to be toler .

ant and straightway denounce another for his political opinions

,
?

H O W v o w to b e z e alou s a n d c o n st a nt in th e s e rvic e o f the O rder

'

.
808 MORA L S AN D D GMA O .

and be as u sel ess to i t as i f he were dead and buried ? What doe s

the sy mbolism of th e C om p ass and Square profit him i f his sen ,

su al appetites and base r pas si ons are not governed by but domi ,

neer ove r hi s moral se ns e and reason the animal over the divine
‘

, ,

the ea rthly Ov er the sp i rit u al both points O f the compass r e mai n

,

i ng belo w t he Squ are ? Wh at a hideous mockery to call one

”
“
Brot her who m he ni align s to the Profane lends money unto
, ,

a u su ry defr au ds in t rad e or plunders at law by chicanery

t , ,
?

V I RTU E T RUT H HONOR l p ossessing these a n d never proving

,
—
,

fal se to y our v ow s yo u w i ll be worthy to call yours el f a Knight

, ,

to w hom Si r J oh n Ch andos might i f living give his hand and , , ,

Who m St Lou i s and Fal kl and Tancred and B a lda s sa r Ca stiglione

.
,

woul d recog nize as w or thy O f t he i r friendship .

Ch iv alry a noble S p an i ard said i s a religious O rder and there

,
-
, ,

ar e Kni ght s i n the f ra te rni ty O f Saints in Heaven Therefore do .

you here and for all time to come lay aside all uncharitable and
, ,

repining feeling ; be proo f henceforward against the suggestions

o f und i scipl in ed passio n a nd inhuman zeal ; learn to hate the vices

and not th e vicio u s ; be co ntent with the di scharge of the duties

whic h yo u r M aso nic and Knightly pro fessions require ; be gov
er ned by the old p rinc ipl es o f ho no r and chivalry a nd reverence o

W ith con sta ncy t hat Truth which i s as sacred and immutable as
God H i msel f And above all remember always that j ealousy i s
”

.
, ,

not ou r li fe nor di sputation our end nor disunion our health nor
, , ,

reve nge our h appiness ; bu t lo v i ng k i ndne ss i s a ll these greater

’

v
,

than Hop e gr eat er tha n Faith which can remove mounta ins
, , ,

P p
r O e rly t h e o n ly thi ng whi c h God requires O f us and in the pos ,

se ssi on O f whi ch lie s th e ful fill ment o f all our duties .

[ By Br o WW . . L or d ,

We nstr aine d to co nfess it to be true th at men i n thi s

a r e co
, ,

A ge O f Iron wors hi p go ds of woo d and i ron an d b ra ss the work

, ,

o f their own han ds The Steam Engi ne is the pre emi nent god
.
- -

O f the nineteenth centur

°

y whose idolater s ar e e v e
,
rywhere and .

thos e who wield i ts tr emen dou s po w e r securely ac count them

,

selves gods everywh ere in the civili zed w orld

, .

O thers con fe ss it ev eryw here and we must con f e ss here how re

'
, ,

lu c ta ntly s oev er that the age which w e repre sent i s n arrowed and
,

no t e nlarged by i t s d isc ove ri es and ha s lost a larger wo rld tha n i t,

8 10 M ORA L S A N D D G MA O .

upon the pillars O f the Temple and rocks it to its foundation A s , .

yet its destructive e ff orts have but torn from the ancient stru c
ture the worm eaten fret work O f superstition and shaken down
- -
,

some incoherent additions owl inhabited turrets o f ignorance

— -
,

and massive props that supported nothing The structure itsel f .

will be overthrown when in the vivid language o f a l iving writer

, , ,
“
Human reason leaps into the throne O f God and waves her torch
”
Over the ruins O f the Universe .

Science deal s only with phenomena and i s but charlatani sm ,

when it babbles about the powers or causes that produc ethese o r ,

W hat the things are in essence O f which it gives us m erely t h e

, ,

names It 11 0 more knows what Light or Sound or Perfume i s

.
‘

than the Aryan cattle herders did when they counted the Dawn
-
,

and Fire Flame and Light and Heat as gods And that Athei stic
,
.

Science i s not even hal f science which ascribes the Universe and
-
,

its powers and forces to a system O f natural l aw s or to an inherent

energy o f N ature or to causes unknown exi sting and operating
, ,

independently O f a D ivine and Supra natural power -

.

That theory would be greatly fortified i f science were always ,

c apable O f protecting li fe and property and with anything like , ,

the cer tai n ty O f which it boasts securing human interests even ,

against the destructive agencies that man himsel f develops i n hi s

endeavors to subserv e them Fire the fourth element as the Ol d

.
, ,

philosophers deemed it is his most useful and abj ect servant

, .

Why c annot man prevent hi s ever breaking that ancient indenture ,

Ol d as Prometheus O ld as Adam ? Why can he not be certai n

, ’

that at any moment his terrible subj ect may not break forth and
tower up into his master tyrant destroyer It is bec ause it als o
?
, ,

i s a power O f nature ; which in ultimate trial O f forces i s always

, ,

superior to man It is also because in a di ff ere n t sense from

.
,

that in whi ch it is the servant O f man it i s the servant O f Him ,

Who makes His ministers a flame O f fire and Who is over nature , ,

as nature i s over man .

There are powers o f nature which man does not even attempt
t o check or control N aples does nothing against Vesuvius Val
. .

paraiso only trembles with the trembling earth be fore the co ming
earthquake The sixty thousand people who went down alive int o
.

the grave when Lisbon buried her population u nde i both earth ‘

and sea had no knowledge O f the causes and no possible contro l ,

over the power that e ff ected their destruction

,
.
 G RA N D SC OTT I SH KN I G H T O F ST A . N DR E W . 811

Bu t here the servant and in a sense the creature O f man th e

, , , ,

dru dge of kitchen and factory the humble slave of the lamp en , ,

gaged in hi s most servile employment appearing as a little poin t ,

Of flame o r perhaps a feeble spark suddenly snaps his brittl e

, ,

cha in breaks f r o m h i s pri son and leaps with destructive fury a s

, , ,

i f from the very bosom O f Hell upon the doomed dwellings O f ,

fi fty thousand human beings each O f whom but a moment before , , ,

conceived himsel f hi s master And those daring fir e brigades .

-
,

with thei r water artillery his conquerors it seemed upon so many

-
, , ,

midnight fi elds stand paralyzed in the presence O f thei r conqueror

,
.

In other matters relative to human sa f ety and interests we hav e

O bserved how confident science becomes upon the strength O f som e

slight success in the war O f man with nature and ho w much ,

inclined to put itsel f in the place O f Providence which by th e , ,

very force O f the term i s the only absolu te s c i e n ce N ear the be

,
.

ginning O f thi s century ,for in stance medical and sanitary s cience ,

ha d made in the course O f a few years great and wonderful prog

, ,

r ess
. The great plague which wasted Europe in the fourteenth
and fi fteenth centuries and reappeared in the seventeenth had
, ,

b een identified with a disease which yields to enli g htened tre at

ment and its ancient virulence was attributed to ignorance o f
,

hygiene and the filthy habits O f a former age Another fatal and
, .

disfiguring scourge had to a great extent been checked by the di s

c ov e ry O f vaccination From Sangrado to Sydenham from Para
.
,

cel sus 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 unresiste d

and unnecessary slaughter by in fectious di sease no more general ,

carnage no more carnival s O f terror and high festivals o f de a th l

,
’

The conce ited boast would hardly have died upon the lip when , ,

from the mysterious depths O f remotest India a spectre stalke d

forth or rather a monster crept m ore fearful than human eye had
, ,

ever yet beheld And not with surer instinct does the tiger O f th e
.

jungles where this terrible pestilence was born catch the scent O f
, ,

blood upon the ai r th an did this invisible Destroyer this fearful

, ,

agent O f Almighty Power this tremendous Consequence of som e ,

Su fficient Cause scent the tainted atmosphere o f Europe and turn

,

Westward hi s devastating march The millio ns o f dead left in h i s .

path through Asia proved nothing They were unarmed igno .

,

rant de fenceless unaided by science unde fended by art Th e

, , , .
8 12 scou rs AND DOG MA.

cholera w as to t hem ins cru t abl e and i rre si sti ble as Azrael th e
,

Angel o f Deat h .

Bu t c me
t i a to E u ro p e a nd s wept t h e hall s O f s c i ence a s it ha d
w p
s e t h t e I i v
nd an i all ge an d t he Per si an kh a n It l e aped as noi se .

l es sly and desce nded as d e st ru ct iv ely upo n the populatio n o f ni a ny

a h igh tow er ed w i de pa v ed pu ri fie d and di sin fected city O f the
, .
, ,

West a s u pon the Pariah s o f T anj ore and the filthy street s O f
Stambou l I n Vienn a Par i s Lo ndo n the sce ne s o f th e gr eat
. , , ,

l g u w ere e enacted
p a e r s .

The si ck man st art ed i n hi s bed ,

The w atch er l eap ed u po n t h e fl oo r.

At the cry. Bri ng o u t y our dead,
Th e car t i s at th e door !

Was the j udgmen t O f A lmigh ty G od ? He w ou ld be Bold

this
w ho shoul d say that it w as ; he w ou l d be bold er who sh ou ld say it
was not To P aris at le ast tha t Eu rope an B abylon how O ften
’

,
.
, ,

have the further wor ds o f th e prophet to th e daught er of th e C hal

dae an s the lady O f kin gdo ms be en ful fill ed Thy w i sdom and
“
?
, ,

thy k nowled ge have p erver ted th ee and tho u hast s ai d in thy ,

hear t I am and none el se bes ide me T he re fo re sh al l evil come .

u pon thee ; tho u sh al t n ot know w he nce it ri s eth ; and misc hi ef

shall f all u pon thee ; th ou s halt no t be able to put i t O ff de sol ation

”
shall com e u pon thee s u d denl y .

A nd as to London— i t l ook ed l ik e j ud gment i f it be tr u e t hat

w
,

t he A siatic chol er a h ad it s o rigi n in E ng l i sh avar i ce and cru elty ,

as the y suppo se who t race i t to the tax whi ch Warr en Ha sti ngs ,

w hen Governor G ener al O f I ndia imp osed on salt th u s c u tti ng

-
, ,

ofl its u se fro m m il lions O f the veget abl e e atin g race s o f the E ast :
’
-

j u st as t ha t dis eas e wh ose spe ctr al s hadow li es alway s u pon

America s thre sh old o rig inated ih th e av ari ce and cru elty o f th e
’

,
_

slave trad e t ran sl ati ng the A f ri c an c oa st f ever to the congeni al

-
,

cli mate o f th e West I ndie s and Sou th ern Ame ri ca th e y ello w -

”

f ev er of the for mer and the vomi t a negr o o f th e l att er

, .

Bu t w e sh ou ld be sl ow to make i nfere nce s fr om ou r p e tty

h u man lo gi c to the ethic s of the Almi ghty What eve r the cru elty .

Of the sl av e trade or the seve rity o f slav ery on the co ntin ents o r
-
,

i slands o f Am eri ca we should st ill in regard to its supp o sed co n

, ,

se uenc e s
q be w i s
,e r p e rhap s to sav w i th th at gre at a nd simpl e
,
.
,

C a suist Who gav e the w orld the Ch ri st ian rel i gi on : Supp os e ye

th at th ese G alil eans wer e si nners abov e all th e G alile ans b ec au se
 E N I G H T KA D O S H .

WE o ften profit more by our enemies than by our friends . We

”
su pp or t o u rs elv e s o nly o n
'
and owe our succes
th a t w h i ch s r esi s ts ,

to opposition The best friends o f Ma sonry in A merica were the

.

A nti Masons of 1 8 2 6 and at th e same time they were its worst

-
,

enemies Men are but the automata o f Providence and it u ses

.
,
'

the demagogu e the fanatic and the knave a common trinity i n

, , ,

R epublics as its tool s and instruments to e ff ect that of which they

,

do not dream and which they im agine themselves commissione d

,

to prevent .

The Anti M asons traitors and p e rj u ro r s some and some mere

-
, ,

political knaves purified Mason ry by persecution and so proved

, ,

to be its benefactors ; for that which i s persecuted g rows To ,

.

them its present popularity i s due th e cheapening o f 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 17 7 ; wer e

the Templars under a veil and therefore the Degree was p ro
,

scribed and ceasing to be worked became a mere brie f and

, , ,

formal ceremony under another name N ow from the tomb in

, .
,

which after his murders he rotted Clement the Fi fth howl s ,

against the successors of hi s victims in the A llocu tion o f Pio ,

N o o against the Free Ma son s The ghosts o f the dead Templar s

n - .

8 14
 KN I G H T m e sa . 815

haunt the V at i can and di sturb the slumbers o f the paralyzed

Papacy which dreading the dead shrieks out its e x co mm u ni c a
, , ,
.
tions and impotent anathemas against the living It is a declara .

tion of war and was neede d to arouse apathy and inertness to

,

action .

An enemy of the Templars shal l tell us the secret o f this Papa l

hostility against an O rder that has existed for centuries in despite
o f its anathemas and h a s its S anctuaries and Asyla even in R ome
,
.

I t will be easy a s we read to separate the fal se from the true

, , ,

the audacious conj ectures from the simple facts .

“
A power that ruled without antagoni sm and without concur
rence and consequently without control proved fatal to the Sacer
, ,

dotal R oyalties ; while the R epublics on the other hand had per , ,

i sh ed by the conflict o f liberties and franchises which in the , ,

absence o f all duty hierarchically sanctioned and en forced had ,

soon become mere tyrannies rival s one o f the other To find a ,

.

stable medium between these two abysses the idea o f the Chris ,
0
t ian Hierophants was to create a s ociety devoted to abnegation by
solemn vow s protected by severe regulations ; which should be re
,

c r u i te d by initiation and which sole depositary o f the great re

, ,

ligi o u s and social secrets should m ake Kings and Ponti ff s with
, ,

o u t exposing it to the corruptions o f Power In that w a s th e .

s ecret o f that kingdom o f Jesus Chri st which W ithout being o f , ,

this world woul d govern all its grandeurs

, .

“
This idea presided at the foundation of the great religiou s
o rders so often at war with t h e secular authorities ecclesias tical
, ,

o r civil Its realization was al so the dream o f the dissident sects

.

o f Gnostics or Illuminati who pretended to connect their f aith

with the primitive tradition o f the Chri stianity o f Saint John I t .

at length became a menace for the Chur ch and Society when a

‘
,

rich and dissolute O rder initiated in the mysterious doctrines o f

,

the Kabalah seemed d isposed to turn against legitimate authority

,

the conservative principle o f Hierarchy and threatene d the entire ,

world with an immense revolution .

l h e T emplars whose history i s so imperfectly known wer e

“ ' ‘

, ,

those terrible conspirators In 1 1 1 8 nine K nights Crusaders i n .

,

the East among whom were G eo fi ro i de Saint O mer and Hugue s

,
’ -

de Payen s consecrat ed themselves to religion and took an oath

, ,

between the hands o f the Patriarch o f Constantinople a See ,

always secretly or openly h o stile to that o f R ome from the tim e

o f Photius The avowed ob j ect o f the Tem p lars w as to protec t
.
8 16 M ORA L S A N D DOG M A .

th e Ch ri stians who came to visit the Holy Places : their ecre t s

obj ect was the re—buildi ng o f the Temple o f Solomon o n the model
prophesied by Ezekiel .

“
Thi s r e-building formally predicted by the Judai zi ng Mystic s
,

o f the earlier age s h a d become the secret dream o f the Patriar ch s

,
’

o f the O rient The Temple . o f Solomon r e —built and con secrated ,

to the Catholic worship would become in e ff ect the Me tropoli s o f , ,

the Universe ; the East would prevail over the West and th e ,

Patriar chs o f Constantinople would possess th emselves o f th e

Papal power .

“
The Templars o r P oor Fellow S oldi e ry of the H oly H ou s e of
-
,

th e Te mple intended to be re b uilt t o ok as the i r models i n t h e , ,

Bible the Warrior -Masons o f Zorobabel who worked holding

, , ,

th e sword in one hand and the trowel in the other There fore i t .

was that the Sword and the Trowel were the insignia o f th e
Templars w h o subsequently as will be seen c oncealed them
, , ,
a

selves under the name o f B r e th r e n M a s ons [ Thi s name F r er es .

,
‘
Ma gons in the French adopted by way of secret re ference to the ,

Builders o f the Second Temple was corrupted i n Engli sh in to ,

Fr e e-M a sons as Py th ag or e de Cr o t one was i nto P e ter G ow e r o f

,

G r oto n in England Kho i r fi m or K h an-12m ( a name m i s re nde r ed

.
,
e

in to H i r a m ) from an a r t i fice r i n brass a nd other m etal s became ,

the Chie f Builder o f the H a i ka l K a dos h the Holy House o f th e , ,

Temple the I ep og Aop og ; and the words B orzoi and B ou ai m ye t

,
‘

appea r in the Masonic Degree s meanin g Bu i ld e r and Builder s ]

’

“
The trowel o f the Templar s i s quadruple and the triangular ,

p lates of it are arranged in the f orm o f a cro ss maki ng the Kaba ,

li stie p a nta c le known by the nam e o f the Cross o f the Ea st Th e .

K night o f the Ea st and the Knight o f the East and We st hav e

, ,

in their title s sec re t allusion s to the Temp la r s o f whom they were

at fir st the succ esso rs .

“
The secret thought o f Hugu e s de P ayen a in founding h i s ,

O rde r w a s not exactly to se rve the ambiti on o f the Patriarchs o f

,

Constantinople There existed at that p eriod in the East a Sec t

.

o f Johannite Chr i stian s w h o clai med to be the only tru e Initiates ,

i nto the real m ysteries o f the religion o f the S aviour Th ey p re .

tended to kno w the real history o f YEsu s the ANO I N T ED and , ,

ado pting i n pa rt the Jewi sh traditions and the tales o f the Tal

mu d the y held that the facts recounted i n th e Evan g el s are bu t

,

a llegori es th e key o f w h ich Saint John g iv es in sa yi n g that th e

, .
 18 M ORA L S O
AND D GMA .

t o supplant Hence Frec Masonry vul garly imagine d to h av e be

.
-
,

g u n with the Dionysian Architects or the German Stone workers -

,

adopted Saint John the Evangeli st as one o i its patrons associ -

,

ating with him in order not to arouse the suspicions o f R ome

, ,

Saint John the B aptist and thus covertly proclaiming itsel f the
,
”
child o f the K aba lah and Essenism together .

[ For the J o h a n n i sm o f the Adepts was the K a b a lah o f t h e

earlier Gnostics degenerating a fterward into those heretical form s

,

which Gnostici sm developed , so that even Manes had his followers

among them M any adopted his doctrines of the two Principles
.
,

the recollection o f which i s perpetuated by the handle o f the dag

ger and the tesselated pavement or floor of the Lodge stupidly ,

”
called th e I nde nte d Tess el and represented by great hanging ,

t ass els when it really means a tess er a te d floor ( from the Latin
,

t ess er a ) o f white a nd black lozenges with a necessarily de n ti cu ,

la te d or i n de n te d border or edging And wherever in the higher .

,

Degrees the two colo rs white and black are in j uxtaposit i o n the
, , .

two Principles of Zoroaster and M anes are alluded to With .

others the doctrine became a mystic Panthei sm descended from ,

that o f the Brahmins and even pushed to an idolatry o f N ature

,

a n d hatred o f every revealed dogma .

[ To all thi s the absurd reading o f the established Church tak ,

ing l iterally the figurative allegorical and mythical lan gu age of a

, ,

collection o f O riental books of di ff erent ages directly and inevi ,

~

tably led The same result long after followed the folly o f r e
.

garding the Hebrew books as i f they had been written by the u n

imaginative hard practical intellect o f the England of James the
, ,

First and the bigoted stolidity o f Scotti sh Presbyterianism ] .

“
The better to succeed an d win parti sans the Templars sympa ,

t h i z e d with regrets for dethroned creeds and encouraged the hopes

o f new worships promising to all liberty o f conscience and a new
,

o rthodoxy that shoul d be the synthesi s o f all the persecuted

c r e e dsf
’

[ It i s absurd to s uppose that men o f intellect adored a m o n st r o u s

idol called Baphomet or recognized Mahomet as an inspired

,

prophet Their symbolism invented ages before to conceal what

.
, ,

it was dangerous to avow was o f course misunderstood by those ,

‘

who were not adepts and to their e ne m i e s s e e me d to be p a nth e i s

,

tic The cal f of gold made by Aaron for the Israelites was but one
.
, ,

o f the oxen under the laver of bronze and the K a r obi m on the Pro ,

p i t i a t o r y misunderstood The sy mbol s o f the wise always becom e

, .
 KN I G H T K ADO SH . 8 19

the idols o f the ignor ant multitude What the Ch i e f s o f the

.

O rder really believed and taught i s indicated to the Adepts by,

the hints contained i n the high Degrees of F rec Masonry and by -

,

the symbols which only the Adepts understand .

[ The Blue Degrees are but the outer court o r portico o f the
Temple Part o f the symbols a re displayed there to the Initiate
.
,

but he i s intentionally mi sled by false interpretations It is not .

intended that he shall understand them ; but it i s intended that

he shall imagine he understands them Thei r true explication i s .

reserved for the A depts the Princes o f Masonry The whole body
, .

o f the R oyal and Sacerdotal Art was hidden so care fully centuries ,

since in the High Degrees as that it i s ev en yet impossible to

, ,

solve many o f the e nigmas which they contain I t i s well enough .

for the mass o f those called M asons to imagine that all i s con ,

t a i n e d in the Blue Degrees ; and whoso attempts to undeceive

them will labor in vain and witho u t any true reward violate hi s
,

o bligation s as an Adept Masonry i s the veritable Sphinx buried

.
,

to the head in the sand s heaped round i t by the age s ]

The seeds o f decay were sown in the O rder o f the Temple at
its origin Hypocrisy i s a mortal disease It had conceived a
. .

gr eat work which it was incapable of executing because i t kne w ,

neither humility nor personal abnegation because Rome was then ,

invincible and because the later Chiefs o f the O rder did not com
,

prehend its mission Moreover the Templars were in general

.
,

uneducated and capable only o f wielding the sword with no qual

, ,

i fic a ti o n s for governing and at need enchaining that queen o f the

, ,

world called O pinion [ The

. doctrines o f the Chiefs would i f ,

expounded to the masses have seemed to them the babblings o f

,

folly The symbol s o f the wise are the idol s o f the vulgar or el se
.
,

as meaningless as the hieroglyphics o f E gypt to the n omadic

Arabs There must always be a com mo n place interpretation for
.
-

the mass o f Initiates o f the symbols that are eloquent to the

,

Adept s ]
“
Hugues de Paye n s himsel f had not that keen and far sighted -

intellect nor that grandeur o f purpose which a fterward di stin

g u i sh e d the military founder o f ano t her soldiery that became
formidable to kings The Templars were unintelligent and there
.

fore unsuccess ful Jesuits .

“
Their wa tchword was to become wealthy in order to buy the
, ,

world They became so and in 1 3 12 they possessed in Europ e “

. ,
820 M ORAL S A N D DOG M A .

a lone m or e tha n ni n e thousa nd sei gnori es R i ch es w ere the sh oal .

o n whic h th ey We re w recked Th ey b eca me insolent and u n

.
,

w isely sh owed th ei r co nte mp t for the rel igi ous and so cial i nst i tu
tions which they aim ed to overthr ow Their ambitio n was f at al .

t o them Their proj ect s were di vi ned and prevent ed [ Rome

. .
,

m o re intol era nt o f he re sy th an of vic e and crime , ca me to fe ar the

O rder and fea r i s al way s c ruel It h as al way s d eemed phil oso ph
,
.

ical truth the mo st dang erou s o f her esi es a nd has nev er be en at a ,

loss for a fal se a ccu satio n b y means of which to cru sh fr ee

,

tho u ght ] Pe p e Cleme nt V and K in g Phili p lo Bel gave the sig

. .

nal to Europe and the Templ ars taken a s it wer e i n an im mens e

, ,

net were arrested di sarmed and cast i nt o p ri son N ever w a s a

, , , .

Cou p d Etat accompli shed with a more f o rmid abl e c once rt o f

’

a ction The w hol e world wa s stru ck w it h stu po r and eage rly

.
,

waited for the str ange -revelati ons o f a p roce ss that Wa s to ech o
through so many ages .

“
It w a s impossible to un fold to the peopl e th e conspi racy o f the
T emplars against th e Th ro nes and th e Ti ar a It w a s i mpo ssibl e .

t o expos e to them the do ctrin e s o f the Chie f s o f the O rder [ Th i s .

would have bee n to initi ate the mu ltitu de i nt o th e secret s of t h e

M a ste rs and to have upli fted the veil o f I si s Re cou rse was th ere
,
.

fore had to the charge o f magic and de nou ncers and f al se wi t ,

ne s ses we re easily fo u nd Whe n the t emp oral and sp i ritu al tyr

.

a nnies unite to crush a vic ti m th ey ne ve r w ant f or se rv i ce abl e i h

s trument a ] The Templ ars w e re g ravel y a c cu se d o f sp i tti ng u pon

Chri st and denyin g G o d at their r ecepti on s of gr oss Ob sce nitie s , ,

co nversations with female devil s and th e w o r sh i p o f a monst rou s

,

idol .

“
The e nd o f th e dr ama i s w ell k no wn and how J acques de ,

Mola i a n d his fellow s p eri sh ed in the fl ames Bu t b e fore h i s ex e .

~

cu t i o n the Chief o f the doomed O rd er org ani zed and instituted

,

what a fterward c am e t o b e c alled th e O ccult Hermetic or Sc ot , ,

tish Masonry In the gloom o f his prison the Grand M a st er cre

.
,
a

ated fou r Metropolitan Lod ges at Napl es f or t h e E ast at E di n

, ,

burg for the West at Sto ckhol m f or the N orth and at P ari s for
, ,

the South [The i nitial s o f his nam e

. M f oun d i n th e , .

sam e o rd er i n th e first thr ee D egrees are but o ne o f th e many i n ,

s

ternal and cogent proo fs that such was th e ori gin o f mod ern F ree ~

Mason ry The legend o f O si ri s was r eviv ed a nd ad opt ed to sym

.
,

bo li z e the destruction o f th e O rder and th e re su rrecti on of ,

822 M ORA LS A N D D GMA O .

Universal Synthes i s ou ght to ex plain all the ph en omen a of Be i ng

,
.

Religion considered solely as a physiological fact i s the revelatio n

,
,

and satisfaction of a necessity of soul s Its existence i s a sci en .

t ific fact ; to deny it would be to deny humanity itsel f

,
.

The Rose Croix Adepts respected the dominant hierarchical

- , ,

and revealed religion Consequently they coul d no more be th e

.

enemies o f the Papacy than o f legitimate Monarchy ; and i f they

conspired agai nst the Popes and K ings it was because they con ,

si de re d them personally as apostates f r o m duty and suprem e

f avorers o f anarchy .

Wh at in fact is a desp ot spiritual or temporal but a crown ed

, , , ,

anarchist ?

O ne of the magnificent p antacle s that e x press the esoteric and

unutterab le part o f Science i s a R ose o f Light in the centre of
, ,

w hich a human form extends its arms in the form o f a cross .

Commentaries and studies have been multiplied upon the Di vi ne

C m d the work o f D A N T E and yet n o one so far as we kno w
o e y , , , ,

ha s pointed out its e sp ecial character The work o f the great .

G h ibe lli n i s a declaration o f war against the Papacy by bold ,

revelations o f the Mysteries The Epic o f Dante i s Johannite and

.

Gnostic a n audacious application l ike that o f the Apocalypse o f

, , ,

th e figures and numbers o f the K aba lah to the Chri stian dogma s ,

and a secret negation o f every thin g absolute in these do gmas .

Hi s j ourney throu g h the supernatural worlds i s accom p li shed like

th e initiation into the M vste r i e s o f Eleusi s and Thebes He .

e scapes from that gul f o f Hell over the gate o f which the sentence

o f despair was written by r eversi ng th e posi ti ons of h i s h ea d an d

,

f e e,t that is t o say by a c

, ce t
p gi n th e di r e c t oppo si t e o f t h e Ca th oli c

dogma : and then he reascends to the li ght by usin g the Dev i l , .

himsel f as a monstrous ladder Faust a scends to Heaven bv step . .

ping on the head o f the van q uished Mep hi stopheles Hell i s im

'

~
.

passable for those only w ho know not how to turn back f r o m i t .

We free ourselves from its bondage by au daci tv .

Hi s Hell i s but a negative Purgatory His Heaven is com p os ed .

o f a series o f K abalistic ci rcle s divided b y a cr o ss like the Panta

, ,
'

c le o f Ezekiel In the centre o f th i s cro ss b loom s a ro se an d w e

. .

see th e symbol o f the Adepts o f th e Ro se Croix for the first t im e -

p ublicly ex p ounded and almost c a te g o r i callv ex p la i ned .

For the first time because Guill au me de Lo rris w h o di e d i n

, ,

1 260 five years be fore the b i rth o f Ali ghieri h ad not c om p lete d
, .
 K N I G H T K ADOS H . 823

h i s Roman de la Ros e, which was continued by Chop i nel a hal f ,

century afterward O ne is astoni shed to di scover that the R oman

.

de la R ose and the Divina Commedia are t w o opposite forms o f

o ne and the same work initiation into independence o f spirit a
, ,

satire o n al l contemporary institutions and the allegorical formula ,

o f the great Secrets o f the Society o f th e R oses Croi x -

.

The impo rtant mani festations o f O ccultism co i ncide with th e

p eriod o f the fall of the Templars ; since Jean de Meung or Chop
inel contemporary o f the o ld age o f D ante flourished during th e
, ,

best years o f hi s li fe at the Court o f Philippe le Bel The R oman .

de la R ose is the Epic o f old France It i s a profound book unde r .

,

the form o f levity a revelation as learned as that o f Apuleius o f

, ,

the Mysteries o f O ccultism The R ose o f Flamel that of J ean

.
,

de Meung and that (i f Dante grew o n the same stern

, ,
.

Swedenborg s system was nothing el se than the K ab alah minu s

’
,

the principle o f the H ierarchy It i s the Temple without th e .

,

keystone and the foundation .

Cagliostro was the Agent o f the T emp la r s and theref or e ,

w rote to the Free Masons o f London that the time had come to
-

begin the work o f r e building the Temple o f the Eternal He had

- .

introduced into Masonry a new R ite called the Egypti an and eu ,

deav o r e d to resuscitate the mysterious worship of Isi s The three .

letters D o n his seal were the initials o f the words

,

“
Li li a pe di bu s des tr u e ” tr ea d u n der f oo t th e L i li es [ of France ]
, ,
'

and a Masonic medal o f th e si x tee nth or seventeenth century has

upon it a sword cutting o ff the stalk o f a l ily and the words ,

”
tale m da bi t nlti o w ess em
“
such harvest revenge will give
,
.

A Lodge inaugurated under the auspices o f R ousseau the ,

fanatic o f Geneva became the centre of the revolutionary move

-
,

ment in France and a Prince o f the blood royal went thither to

,
-

swear the destruction o f the successors o f Philippe le Bel on the

tomb o f Jacques de Molai The registers o f the O rder of Tem
.

p la r s attest that the R egent the Duc d,

O rleans was Grand Mas
’
,

ter o f that formidable Secret Society and that hi s successors ,

were th e Duc de Maine the Prince o f Bourbon Cond é and th e

,
-
,

Du e de Coss é Bri ssac

-
.

The Templars compromitted the K ing ; they saved him from

the rage of the People , to exasperate that rage and bring o n the
'

catastrophe prepare d for centuries ; it was a sca ff old that the

v engeance o f the Templars d emanded The secret mover s o f th e .
824 M ORA LS A N D DOG MA .

French R evolutio n had worn to overturn th e Th ro n e and th e

s

Altar u po n the Tomb o f Ja cq ue s de Molai When Loui s X VI . .

was e x e cut ed h al f the work wa s done ; and th ence forw ard th e

,

Army o f the T emp l e w as to direct all its e ff orts ag ain st the Pope .

J acque s de M ol ai and h i s com panio ns were perhap s martyrs ,

bu t thei r avenger s disho no red their m emory R oyalty w a s ré

.

g enerated o n the sca ff o ld o f Lo ui s X V I the Church triumph ed in

.
,

the captivity o f Pius VI c arried a pri soner to Valence a nd dying

.
, ,

o f f ati gu e and sorrow but th e succe ssors o f the Ancient K night s

,

o f the Te mpl e p er i sh ed ov er wh el med i n th e ir fat al v i ct ory

,
.
 XXXI .

GRAND IN SPECTOR INQUI SITO R

COM MANDER

[ Inspector Inqui sitor ] .

To hear patiently to weigh deliberately and dispassionately

, ,

and to decide impartially these are the chie f duties o f a J udge

-
.

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 ou r Altar and the decorations o f the Tri

,

buna l
The Holy B ible will remi nd you o f your obl ig ation ; and that
as you j udge here below so you will be yoursel f j udged hereafter
, ,

by O ne Wh o has not to submit like an earthly j udge to the sad

, ,

necessity o f in ferring the motives intentions and purposes o f

, ,

men [ o f which all crime essentially consists ] from the uncertain

and o ften uns afe testimon y o f their acts and words ; as men in
thick darkness grope their way with hands outstretched bef ore
,

them : but be fore Whom every thought feel ing impulse and i n
, , ,

tention o f every sou l that now i s or ever was or ever will be o n

, ,

earth i s and ever W 1 11 be through the whole infinite duration o f

, ,

eternity present and visible

, .
8 26 M OR A L S AN D D GM A O .

The Square and Compass the Plumb and Level are well known .
, ,

t o you as a Mason Upon you as a J u dg e they peculiarly i ncu l

.
, ,

cate uprightness impartiality care ful consideration o f facts and

, ,

circumstances accu racy i n j udgment and uni formity in deci sio n

, ,

As a Judge too you are to bring up s q uare 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 wel l squared and .

levelled you are t o be firm and stead fast in your convictions o f

,

right and j ustice Like the circle swept w ith the compasses you
.
,

are to be true In the scales o f j ustice you are to weigh the facts
.

and the law alone nor place in either scale personal friendship or
,

personal dislike neither fear nor favor : and when reformation i s

,

no longer to be hoped for you are to smite relentlessly with the ,

sword o f j ustice .

The peculiar and principal symbol o f this Degree i s the

T e tr a c tys o f Pythagoras suspended in the East where ordinarily , ,

t he sacred word or letter glitte r s like it representing the Deity , ,

.

'

I t s n i ne external points form the trian gle , the chie f symbo l i n .

Masonry with many o f the meanings of which you are familiar

,
.

To us its three sides represent the three principal attributes o f

,

t h e Deity which created and now as ever support uphold and

, , , , , ,

guide the Universe in its eternal movement ; the three supports o f

the Masonic Temple itsel f an emblem o f the Universe z Wi sdom ,
—
,

o r the Infinite Divine Intelligence ; Strength o r Power the I n fi , , ,

nite Divine Will ; and Beauty o r the I nfin i te D i vi n e Harmony , ‘

,

the Eternal Law by vi rtue o f which the infinite myriads o f suns

,

and worlds flash ever onward in thei r ceaseless revolutions with ,

o u t clash or conflict in the Infinite o f space and change and , ,

movement are the law o f all created existe nces

’

To us as Masonic Judges th etriangle figures forth the Pyra

, ,

mids which planted firmly as the everlasting hills and a ccurately

, , ,

adj usted to the fou r cardinal points de fiant o f all assaults o f m en ,

and time teach u s to stand firm and unshaken as they when o u r

, ,

feet are planted upon the solid truth .

I t includes a multitude o f geometric al figures all havin g a deep ,

significance to Masons The triple triangle i s peculiarly sacred .

,

having ever been among all nation s a symbol o f the Deity Pr o .

longing all the external lines o f the Hexagon which also it in ,

c lu de s we have six smaller triangles whose bases cut each other

, ,

i n the central point o f the Tetractys itsel f always the s ymbol o f ,

82 8 M OR A L S A ND D GMA O .

wh ich commonly they are found to act and i n wh i ch it i s their ,

ideal to act always The ideal law s o f matter we kno w only from
.

the fact that they are a lw ays obeyed To us the actual o be di en ce .

i s the only evidence o f the ideal rule ; for in respect to the con
duct o f the material world the i de al and the a ctu al are the same ,
.

The laws o f matter we learn only by observation and e x p e ri

ence Before experience o f the fact n o man could foretell that a
.
,

body falling toward the earth would descend sixteen feet the first
, ,

second twice that the next four times the thi rd and sixteen time s
, , ,

the fourth N o mode o f action in o u r consciousness anticipates

.

thi s rule of action in the outer world The same i s true o f all the .

l aw s o f matter The ideal law i s known because it i s a fact The

. .

law is i mperative It must be obeyed w ithout hesitation Laws

. .
‘

of crystallization laws o f proportion in chemical combin ation

, ,

neither in these no r in any other l aw o f N ature i s there any in ar

gin le ft for oscillation o f disob edience O nly the p r i m al w ill o f .
'

God works in the material world and no secondary finite will ,

.

There are no exceptions to the great general law o f Attra ction ,

which binds atom to atom in the body o f a ro tifie r vi sible only by

aid o f a microscope orb to orb system to system ; gives unity to
, ,

the world o f things and rounds these worlds o f systems to a Uni

,
'

verse At first there seem to be exceptions to this law as in

.
,

growth and decomposition i n the repulsions o f electricity ; but at ,

length all these are found to be special cases o f the one great law
o f attraction acting in various modes .

The variety of e ffect o f this law at first surprises the senses

but in the end the unity o f cause astoni shes the cultivated mind .

Looked at in re ference to thi s globe an earthquake i s no more ,

than a chink that opens in a garden walk o f a dry day in Sum -

m e r A sponge is porous having small spaces between the solid

.
,

parts : the solar system is only m or e porous having l ar g er room ,

between the several orbs : the Universe yet more so with spaces ,

betwee n the system s as small compared with i nfini te space as

, , ,

those between the atoms that compose the bulk o f the smallest i n
visible animalcule o f which millions swim in a drop o f salt water
,
-
.

The same attraction holds together the animalcule the sponge the , ,

system and the Universe Every particle of matter in that Uni

, .

verse is related to each and all the other particles ; and attraction

is their common bond .

In the spiritual world the world o f human consciousness there

, ,
 G RA N D I N SPE CT OR I N Q U I SI T OR CO M M A N DER . 8 29

is also a law an ideal mode o f action for the spi ritual forces o f
,

man The l aw o f Justice i s a s universal an one as the law o f A t

.

traction though we are very far from being able to reconcile all
the phenomena o f N ature with it The lark has the same right .
1

in ou r vie w to live tosing to dart at pleasure through the ambi

, , ,
~

ent atmosphere a s the hawk has to ply hi s strong wings in the

,

Summer sunshine : and yet the hawk pounces o n and devours the
harmless lark as i t devours the worm and as the worm devours
, ,

the animalcule ; and so far as we know there 1 5 nowhere in any

, , ,

future state o f animal existence any compen sation for thi s ap ,

p arent inj ustice Among the be es

. one rules while the others ob ey , ,

— some work while others are idle With the smal l ants the sol
, .
,

diers feed on the proceeds o f the workmen s labor The lion lies ’
.

i n wait for and devours the antelope that has apparently as g ood
a right to li fe as he Among men some govern and others serve
.
, ,

capital commands and labor obeys and one race superior in intel , ,

lect avails itsel f O f the strong muscles O f another that i s i n f e ri o r

,

a n d ye t f or all this no one impeaches the j ustice o f God

’

.
, ,

N o doubt all these varied phenomena are consi stent with o ne

great l aw o f j u st ice ; and the o nly di fficulty i s that we do not and ,

no doubt we cannot understand that l aw It i s very easy for some

,
.

dreaming and visionary theorist to say that it i s most evidently

unj ust for the l ion to devour the deer and for the eagle to tear ,

and eat the wren ; but the trouble i s that we know o f no other ,

way according to the frame the constitution and the organs

, , ,

which God has given them in whic h the lion and the eagle could
,

m anage to live at all O ur little measure o f j ustice i s not God s ’

.

measure His j ustice does not require us to relieve the hard

.

working million s o f all labor to emancipate the serf or slave u n , ,

fitted to be free from all control ,

.

N O doubt underneath all the little bubbles which are the l ives
, , ,

t h e wishes the wi lls and the plans O f the two thousand millions or
, ,

more o f human beings on this earth ( for bubbles they are j udg ,

ing by the space and time they occupy in thi s great and age O u t -

lasting sea o human kind ) no do u b t underneath t hem all r e

f — -
, , ,

sides one and the same eternal force which they shape into t hi s ,

o r the other special form ; and o ver all the same paternal Provi

dence presides keeping eternal watch over the little and the great
, ,

a n d producing variety o f e ff ect from Unity of Force .

It i s entirely true to say that j usti ce i s the constitution o r fu nda

830 M ORA L S AND D G M A O .

mental law of the mor al Universe the law O f right a ru le o f con

, ,

duct for man ( as it i s for every other living creature ) in all h i s ,

moral relations N o doubt all h u m a n a ffa i r s ( like all other a f

.
‘

fairs ) must be sub j ect to that as the law paramount ; a nd w h at

,

i s r i gh t agrees therewith and stands while what i s w r ong conflicts ,

with it and falls The di fficulty i s that we ever erect ou r notions

.

o f what i s right and j ust into the law o f j ustice and insist that ,

God shall adopt that as Hi s law ; instead o f striving to learn by

“

observa tion and reflection what H i s law i s and then believing that ,

law to be consi stent with H is infinite j ustice whether it corre ,

'
sp on ds with o u r limited notion O f j ustice or does no t so corre ,

Sp o n d . We are too wi se in our own co n ceit and ever strive to ,

enact our o w n little notions into the Universal Laws o f God .

It might be di fficul t for man to prove even to his own sati s f ac ,

tion how it i s right o r j ust for him to subj ugate the horse and o x
,

t o his service giving them in return only their daily food which
, ,

God has spread out f ar them on all the green meadows and savan
‘

nas o f the world : or h o w it i s j ust that we shoul d slay and eat

the h armless de er tha t o nly crops the green herbage the buds and , ,

th e young leave s a n d drinks the free r u n n i ng w a te r that God

,
-
.

made common to all ; or the gentle dove the innocent kid the , ,

many other l iving things that so confidently trust to our p r o te c

tion — quite as di fficult perhaps as to prove it j ust for one man s
, ,
’

intellect or even hi s wealth to make another s stron g arms hi s ’

s ervants for daily wage s o r for a bare subsi stence

, .

TO find o u t thi s universal law of j ustice i s one thing to under —

take to me asur e O ff something with our own little tape line , and ~

call th a t God s law o f j ustice i s another The great general plan

’

,
.
-

a n d system and the g

,
reat general l aws enacted by God continu ,

ally produce what to our limited notions is wrong and in j ustice ,

which hitherto men have been able to explain to their own sati s
faction o nly by the hypothesi s o f another existence in which all
inequalities and inj ustices in this li fe will be remedied and com
p sat e d for
e n . T 0 our ideas o f j ustice it i s very un j ust that the ,

child i s made miserable for li f eby deformity or organic di sease in ,

conseque nce o f the v ices o f its fath er ; and yet that i s part o f the
u nivers al law . The a ncients said that the child was pu ni sh e d for
the si ns of i t s f ather We say that thi s its de for mity o r d i sease is
.

the consequ ence o f i t s f ath e r s vi ces ; but so far a s co nc ern s the

’

q u e s t ion o f j u s ti c e o r in j u sti c e th a t i s,m e re ly t h e c ha n e o f a word

g .
8 32 M ORA L S A N D D G M A. O

as naturally grow and as undeniably as the leaves grow upon the ,

trees I f we have the right created by God s law o f necessity to

.
,
’
,

slay the lamb th a t w e may eat and live we have no right to tor
‘
,

ture it in doing so because that i s in no wise necessary We have

,
.

the right to live i f we fairly can by the legitimate exercise o f our

, ,

intellect and hire or buy the labor of the strong arms o f others
, ,

to till our grounds to dig in our mines to to il in our m anu fac

, ,

tories ; but we have no right to overwork o r underpay them .

It i s not only true that we may learn the moral l aw o f j ustice ,

the law O f right by experience and o b se rva ti o n ; b u t that God h as

,

given u s a moral faculty our conscience which i s able to perceiv e

, ,

this law directly and immediately by intuitive perception o f it ,

and it i s true that man has in hi s nature a rule o f conduct higher

than what he has ever yet come up to an ideal o f nature that ,
-

shames his actual o f hi story : because man has ever been prone to
make necessity hi s own necessity the necessities of society a plea
, , ,

for in j ustice But this notion must not be pushed too far for i f
.
—

we substitute this idea lity for actuality then it i s equally true that ,

w e have within u s an ideal rule O f right and wrong to which God ,

Himsel f in Hi s government O f the world h a s nev er come and ,

against which He ( we say it reverentially ) every day o ff ends We .

detest the tiger and the wol f for the rapacity and love o f blood
which are their nature ; we revolt against the law by which the
crooked limbs and di seased organi sm o f the child are the fruits o f
the father s vices ; we even think that a God O mnipotent and O m
’
.

n i s c i e nt ought to have permitted no pain no poverty no servi , ,

tude our ideal O f j ustice i s more lofty than the actualities o f God .

I t i s well as all el se i s well He has given us that moral sense for

, .

w i se and b e ne fic e nt purposes We accept it as a signi ficant proo f

.

o f the inherent loftiness o f 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 circumstances which surround us and hold us captive : '

I f we faith fully u se this f a cu lty o f conscience ; i f applying it to ,

the exi sting relations and circumstances we develop it and all its ,

kindred powers and so deduce the duties that out O f t hese rela
,

tions and those circumstances and limited and qualified by them

, ,

arise and b ecome obligatory upon us then we learn j ustice the , ,

law o f right the divine rule o f conduct for human l i fe But i f

,
.

“
we under t ake to define and settle the mode o f action that belongs
 GRAN D I N SP E CT OR I NQ U I SI T OR C O M M A N DE R . 8 33

to th e i n fin i telyper fect nature o f G o d and so set up any i deal ,

r ule beyond all human reach we soon come to j udge and con
, ,

dem u H i s work a nd the relations which it has pleased Him in Hi s

i nfinite wi sdom to create .

A sense o f j ustice b elongs to human natu re a nd i s a part o f it ,

.
.

M en find a deep permanent and instinctive delight in j ustice no t

, , ,

o nly in the outward e ff ects but in the i nward cause and by their , ,

n ature love thi s law o f right this reasonable rule O f co n duct this , ,

j ustice with a deep and abiding love Justice i s the ob j ect o f the
,
.

conscience and fits i t as light fits the eye and truth the mind
, .

J ustice keeps j ust relations between men I t holds the balance .

between nation and nation between a man and his family tribe , , ,

nation and race so that hi s a bs olu te rights and theirs do not i n

, ,

t e r f e re nor thei r u lti ma te interests ever clash nor the eternal

, ,

interests o f the one prove antagonistic to those o f all or o f any

other o ne This we mu st believe i f we believe that God i s j ust
.
, .

We must do j ustice to all and demand it o f all ; it i s a universal ,

human debt a u niversal human claim But we may err greatly

, .

in defining what that j ustice i s The tempor ary inter ests and .
,

what to human V iew are the rights o f men do o ften interfere and
,
, ,

clash The li fe interests o f the individua l often conflict with the

.
-

permanent interests and wel fare o f society ; and what may seem
to be the natural rights o f one class or race with those o f another , .

“
It i s not true to say that one man however little must not be , ,

”
s acrificed to another however great to a maj ority or to all men
, , , .

That i s not only a fallacy but a m o st dangerous one O ften one ,

'

m an and many men ni u st be sacrificed in the ordinary sense o f the ,

term to the interest o f the many It i s a c omfortable fallacy to

,
.

the selfish ; for i f they cannot by the law o f j ustice be sacrificed , ,

for the common good then their country has no right to demand
,

o f them s elf sa c r i fice and he i s a fool who lays down hi s li fe o r

-
,

s acrifices his estate O r even hi s luxuries to insure the safety o r

, ,

prosperity o f his country According to that doctrine Curtius .

,

was a fool and Leonidas an idiot ; and to die for one s country i s
,
’

no longer beauti ful and glorious but a mere absurdity Then it ,

.

i s no longer to be asked that the common soldier shall receive in

.

his bosom the sword or bayonet thrust which otherwise would let -

ou t the li fe of the great commander on whose fate hang the liber

ties O f his country and the wel fare o f millions yet unbor n
,
.

O n the co ntrary it i s certain that nec essity rules i n all t he

,
834 M ORA L S A N D D G M A. O

a ff airs o f men and that the interest and even th e li fe o f one in an

,

m u st o fte n be sac r ific e d to the interest and wel fare o f his co untry .

Some must ever lead the forlorn hope : th e mi ssi o nary m u st go

among savages bearing his li fe in his hand ; the physici an must
,

expose h i msel f to pe stilence for the sake o f others the sailor i n

'

the frail boat u p on the wide o oe an escaped from the foundering ,

or burning ship must step calmly into the hungry waters i f the
, ,

lives o f the passengers can be saved only by th e sacrifice o f hi s

own ; the pilot must stand firm at the wheel and let the flames ,

scor ch away h is o w n li fe to insure the commo n s a fety o f those

whom the doomed vessel bears .

The mass o f men are always looking for what i s j ust All the .

vast machinery w h i ch mak e s up a State a world o f States i s on

’
'

, , ,

th e part o f the people an attempt to organize not that ideal j us

, ,

tice which fin ds fault with Go d s ordinances but that pract ical

’

j usti ce which m ay be attained in the actual organization o f the

world The minute and wide extending civil machinery which
.
-

makes up the law and the co u rts with all thei r o fficers and i mp le
,

ments on the part O f mankind is chiefly an e ffort to reduce to

, ,

practice the theory O f right Constitutions are made to establish

.

j u stice ; the decisions o f courts are reported to help us j udge mo re

w isely in time to come The nation aims to get together the mos t
'

nearly j ust men in the State that they may in corporate into
,

statutes their aggrega te sense o f what i s right The people wi sh .

law to be embodied j ustice admini stered wit h out passion Even

,
.

i n the wildest ages there has been a wild p qp u lar j ustice bu t ,

always mixed with passion and administered in hate ; for j usti ce

takes a rude form with rude men and becomes less mixe d with ,

hate and passion in more civili zed communiti e s Every p rog re s .

sive State revi ses it s statutes and revolutionizes its constitution

from time to time seeking to come closer to th e utmost possible
,

practical j ustice and right ; and sometimes followin g theorists and ,

dreamers in their adoration for the ideal by erecting into law ,

positive pri nciples o f theoretical right works practical in j ustice , ,

and then has to retrace its steps .

In literature men always look for practical j ustice and desire ,

that virtue shoul d have its own reward and vice its appropriate ,

pun ishment They are e ver on the side o f j ustice a nd humani ty

.

and the ma j ority O f them have an ideal j ustice better than the .

t hings about them j uster than the law : for the law i s ever im p er
,
836 M OR A L S A N D D G M A. O

We should ever do unt o others what under the same circu ni ,

‘
s

stances we ou gh t to wish and should have th e r igh t to wi sh th ey

, ,

should do unto us There are many cases cases constantly occu r

.
,

r ing where o n e man must take care o f himsel f in preference to

, ,

another as where tw o struggle for the possession o f a plank tha t

,

w ill save o ne but cannot uphold both ; o r where assailed he can

, , ,

save hi s o w n li fe o nly by slaying his adversary So one must pre

. .

f e r the sa fety o f hi s country to the lives o f her enemies ; and

sometimes to insure it to those o f her o w n innocent citizens
, , .

The retreating general may Cu t away a bridge behind him t o _

,

delay pursuit and save the main body o f h i s army though h e ,

the reby surrenders a detachment a battalion or even a corp s of , ,

his ow n force to certai n destruction .

These are not departures from j ustice ; though lik e o ther i n ,

stances where the inj ury o r death o f the individual i s the safety
o f the many where the interest o f o n e individual class o r rac e
, , ,

i s postponed to that o f the public or o f the superior race they , ,

may in fringe some dreamer s ideal rule o f j ustice But every de ’

.

parture from real p ractical j ustice i s no doubt attended with los s

.

t o the unj ust man though the loss is not reported to the public
, .

Inj ustice publ ic o r private like every other sin and wrong i s in
, , ,

e vi tab ly followed by i ts consequences The selfish the grasping .

, ,

the inhuman the f raudulently unj ust the ungenerous employer

, , ,

and the cruel master are detested by the great popular heart ; ,

while the kind master the liberal employer the generous the h u , , ,

mane and the j ust have the go o d opin i on o f all men and eve n
, ,

envy i s a tribute to t heir virtues Men honor all w h o stand u p

'

fo r truth and right and never shrink The world builds monu
, .

ments to its patriots Four great statesmen organizers o f the

.
,

right embalmed in stone look down upon the lawgivers o f Franc e

, ,

as they pass to their hall o f legislation silent orators to tell h ow ,

nations love the just How we revere the marble lineaments o f

.

those j ust j udges Jay and Marshall that look so calmly toward
, ,

the living Bench o f the Supreme Court o f the United States !

What a monument Wa shin gt on has built in the heart o f Americ a
and all the world not because he dreamed o f an imprac ticabl e
,

ideal j ustice but by his constant effort to be practically j ust !

,

But necessity alone and the greatest good o f the greatest num
,

ber can legitimately interfere with the dominion o f absolute and

,

i deal j ustice Governmen t should not foste r th e strong at th e CX

.
“
 GRA N D I N SPE CT OR I N Q U I SI TOR CO M MA N DER .

p en s
e o f the weak nor protect the capitalist and tax the labore r
, .

The powerful should not seek a monopoly o f development and

e nj oyment ; no t prudence only and the expedient for to—day
should .

be appealed to by statesmen but conscience and the right : j ustice ,

s hould no t be forgotten in looking at interest nor po litical moral ,

i ty negle cted for political economy : we should no t have national

~

h ousekeeping instead o f national o rganization o n th e bas i s o f

We may well di ff er as to the abstrac t r ight of many things ; f o r

‘

e very such q uestion has many sides and few men look at all O f ,

t hem many only at o ne

, But we all readily recognize cruelty
.
,

u n fairness inhumanity partiality over reaching hard dealing by

, , ,
-
,
-
,

t heir ugly and familiar lineaments and in order to know and to

h ate and despi se th emwe do not need to sit a s a Court o f Error s
,

a nd Appeals to revise and reverse God s Providences

’
.

There are certainly great evils o f civilization at thi s day a nd ,

many q uestions o f humanity long adj ourned and put o ff The

”

.
.

h ideous aspect o f pauperi sm the debasement and vice in ou r cities , ,

t ell us by their eloquent silence o r in inarticulate mutte rings tha t

’

t h e rich and the powerful and the intellectual do not do their duty
b y the poor the feeble and the ign orant ; and every wretched
, ,

wo man who lives Heaven scarce knows how by making shirts at

, ,

S i x pence each attests the inj ustice and inhumanity o f man

,
The re .

a r e cruelties to slaves and worse cruelties to animals each dis

, ,

g race ful to their perpetrators and equally unwarranted by the ,

law ful relation o f control and dependence which it has pleased

G o d to create .

A sentence i s written against all that is unj ust written by God ,

i n the nature o f man and in the nature o f the Universe because ,

i t i s in the nature o f the I nfini te G o d Fidelity to your faculties '

.
,

t rust in thei r convictions that is j ustic e to yoursel f a li fe in obe

,

di e nc e thereto that i s j ustice toward men

,
No wrong i s really .

success ful The gain o f inj ustice i s a loss its pleasure su ffering
.
, .

I niquity o ften seems to prosper but its success i s its defeat and ,

shame After a long while the day o f reckoning ever comes to

.
, ,

nation as to individual The knave deceives himsel f The m iser

. .
,

s tarving hi s b r o th e r s bo dy starves al so his own soul and at death

’

i , ,

shall creep o u t o f hi s great estate o f inj ustice poor and naked and ,

miserable Whoso escapes a duty avoids a gain O utward j udg

. .

ment o ften f ails inward j ustice never Let a man try to lov e th e
,
.
8 38 '
M OR A L S A N D D GMA. O

wrong and to do th e wrong it i s ea ting stone s and not bread the , ,

swi ft feet o f j ustice are upon him followin g w i th w o o le n tread ,

.
,

an d her iron hands are ro u nd his neck N o man can es c ape from .
.

thi s any more than from himsel f Justice i s th e angel of G o d

,
.

that flies from East to West ; and where she stoops her broa d
wings it i s to bring the counsel o f God and feed ma nkind wi th
, , .

angel s bread
’
.

We cannot understand the moral Universe The a r e i s a long .

one and our eyes reach but a li t tle w ay ; we cannot calculate the
,

curve and complete the figure by the experience o f sight ; but we

can divine it by conscience and we surely know that it b ends to ,

ward j ustice Justice will not fail though wickedness appears

.
,

strong and has on its side the armies and thrones of power the
, ,

r iches and the glory o f the world and though poor men crouch ,

down i n despair Justice will not fail and peri sh out fr o m -the
.

wo rld o f men nor will what i s really wrong and contrary to God s
,
’

r eal law o f j ustice continually endure The Power the Wisdom .

,
.
,

and the Justice o f God are on the side o f every j ust th ou g ht and ,

i t cannot fail any m Or e than God Himsel f can perish

,
.

In human a ff airs the j ustice o f God must work by h uma n

,
fi

means Men are the instruments o f God s principles ; o u r m o ral

.
’

ity i s the instrument o f Hi s j ustice , which incomprehensible to ,

u s see m s to our short vi sion Often to work in j ustice bu t will at

, . . .
,

some tim e still the oppre ssor s brutal laugh Justice is the rule ‘ ’
.

o f conduct written in the nature o f mankind We may in our .

,

daily li fe in house Or field or shop in th e O ffice or in the court

, , ,

hel p to prepare the way for the commonwealth of j ustice which i s

slowly but we would fain hope surely approaching All the j us
, , ,
.

tice 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 i s possible and p ra cti

,

cable does and en forces j ustice m ay help deepen the channel o f

, ,

human morality I n which God s j ustice runs ; and so the wreck s ’

o f evil that now check and obstruct the stream may the sooner be
swept out and borne away by the resi stless tide o f O mnipotent
R ight Let us my B rother in this as in all else endeavor alway s
.
'

, , , ,

to perform the duties of a good Mason and a good man .

840 M ORA L S O
A N D D GM A .

and the invi olable Secret o f its priests The Mysteries O f Theb es .

and Eleusis preserved among the nations some symbols o f it al ,

ready altered and the mysterious key whereo f was lost among the
,

instruments o f an ever growing superstition Jerusalem the mur

-
.
,

de re ss o f her prophets and so o ften prostituted to the false gods

,

o f t he Syrians and Babylonians had at length in its turn lost the ,

Holy Word when a Prophet announced to the Magi by the con

,

se c r a te d Star o f Initiation came to rend asunder the worn veil o f

,

the old Temple I n order to give the Church a new tissue o f legends
,

and symbols that still and e ver conceals from the Profane and
, ,

ever preserves to the Elect the same truths .

It was the remembrance o f this scientific and religious Ab so

lute O f thi s doctrine that i s summed up in a word of this Word
,
.
, ,

in fine alternately lost and found again that was transmitted to

, ,

the Elect o f all the Ancient Initiations : it was this same remem
brance p r e served o r perhaps profaned in the celebrated O rder o f
, ,
'

the Templars that became for all the secret associations o f the
, ,

R ose Croix o f the Illuminati and o f th e H e rm e ti c Freemasons

-
, ,
o
,

the reason o f their strange rites of their signs more o r less con ,

vent io n al and above all o f thei r mutual devotedness and o f thei r

, , ,

power .

The Gnostic s caused the Gnosis to be proscribed by the Chri s

tians and the offi cial Sanctuary was closed against the high i ni ti
,

ation Thus the Hierarchy o f K nowledge was compromitted by

.

the violences o f usurping ignorance and the disorders O f th e ,

Sanctuary are reproduced in the State ; for always willingly o r ,

unwillingly the K ing i s 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 con
, ,

secration and their force .

The Hermetic Science o f the early Christian ages cultivat ed ,

also by Geber Al farabius and others o f the Arabs studied by the

, , ,

Chie fs of the Templars and embodied in certain symbol s o f the

,

higher Degrees o f Fre emasonry may be accurately defined as th e ,

K ab alah in active realization o r the Magic of Works It has thre e

'

,
.

analogous Degrees religious philosophical and physical real iza

, , ,

tion .

Its religious real ization i s th e durable foundation o f the tru e

Emp ire and the true Priesthood that rul e in the realm o f huma n
i ntellect : i t s p h ilo sop h i ca l realization i s the establishment of an
‘

” “
a bs o lut e D o ctrine know n i n all times as th e
. HOLY Doctrine ,
 SUBL I M E P RI N C E O F TH E ROYA L SE CR E T .
84 1

and o f which P LUTA R C H in the Treatise de [ si de e t Osi r i de

, ,

speaks at large but mysteriously ; and o f a Hierarchical i nstru c

tion to secure the uninterrupted succession of Adepts among the
Initiates : its physical realization i s the discovery and application ,

i n the M icrocosm or Little World o f the creative law that i n

, ,

cessantly peoples the great Universe .

Measure a corner o f the Creation and multiply that space i n ,

proportional progression and the entire Infinite will multiply its

,

circles filled with univers es which will pass in prop ortional seg ,

ments between the ideal and elongating branches of your Com

pass N ow suppose that from any point whatever o f the Infinit e
.

above you a hand holds another Compass or a S q uare the lines o f ,

the Celestial triangle will necessarily meet those o f the Compas s

o f Science to form the Mysterious Star o f Solomon
, .

All hypotheses scientifically probable are the last gleams o f th e .

twilight o f knowledge or its last shadows Faith begins wher e

, .

R eas on sinks exhausted Beyond the human R eason is the Divine

.

R eason to our feebleness the great Absurdity the Infinite Absurd

, , ,

which con founds u s and which we believe For the Master the .
,

Compass o f Faith i s a bove the Square o f R eason ; but both res t

upon the Holy Scriptures and combine to form the B lazing Sta r
o f 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 O ur b r a i n i s a

,
.

b ook printed within and without and the two writings are with , ,

all men more or less confused

,
.

The primary tradition o f the single revelation has been pre

served under the name of the K ab alah by the Priesthood o f
” “
,

I srael The K abalistic doctrine which was also the dogma o f the
.
,

Mag i a nd o f Hermes i s contained in the Sep h e r Ye tsa i r ah the

'

, ,

Sohar and the Talmud According to that doctrine the Absolute

,
.
,

i s the Being in which The Word I s the Word that i s the utter
, ,

ance a ri d expression o f being and li fe .

Magi c i s that which it is ; it is by itsel f like the mathematics ; ,

for it i s the exact and absolute science of N ature and its laws .

Magic is the science of the Ancient Magi : and the Christian

religion which has im po sed silence on the lying oracles and p u t
, ,

an end to the prestiges o f the false d s itsel f reveres those Magi ,

who came from the East gu ided by a St a r to ado r e the S aviou r

, ,

[ i f the worl d in His cradl e .

 moRA Ls A N D D GM AO .

”
Tra dition a l so gi ves these M agi the title o f Ki ngs ; becau se
i nitiation in to Mag ism constitutes a gen u i ne royalty ; an d becaus e
Th e Royal
“
the grand art o f the Magi i s styled by all the Adepts ,
”
A r t o r the H oly Realm o r Empi r e S a nc tu m Regnu m
, , .

The Star which guide d them i s that same Blazing Star th e '

i mage whereo f we find in all initiations T O the Alchemi sts i t i s .

th e sign o f th e Quintessence to the M a g i st s the Gran d Arcanum ;

.
,

to the K abal i sts the S acred Pentagram The study o f this Penta
, .

g ram coul d not but lead the Magi to the knowledge o f the N e w
N ame which was abou t t o raise itsel f above all names and cause ,

all creatures capable o f adoration t o bend the knee .

Magi c unites in on e and the same sci ence whats oever Ph i lo so ,

phy can po ssess tha t i s most certain and R eligion o f the Infallible
,

a n d the Eternal I t perfectly a nd incontestably r econciles these

.

tw o terms that at first blush seem so o ppose d t o each other ; faith

a nd r e aso n science and creed authority and l iberty
, , .

I t supplies the hu man min d wi th an instrument o f p h ilo sop h i

c al and religiou s certainty e x act as the mathematics and acco u nt - I
, ,
J
i ng f or the in fallibility o f the mathematics themselve s .

Thu s ther e I s an Absolute in the matters o f the Intelligenc e

,
'

an d o f Fai th . The Supreme R eason has not le ft the gleams o f the

human understanding to vacillate at hazard T here is a n i ncon .
_

tes table verity there i s an infallible me th od o f knowing this verity

, ,
‘

a n d by the know ledge o f it those w h o ac c ept it as a rule may

:
,

g ive their will a sove reig n power that w ill make them th e masters
o f all in ferior things and o f all errant spirits ; that i s to say w i l l ,

mak e them the Arbiters and King s o f th e Wo rld ’

Science has its nights and its dawns be cause it gives the i ntel ,

lectual worl d a li fe which has its regulated movements a n d its

‘

progressive p hases It i s with Truths a s with the luminous rays

.
,

nothing o f what is concealed i s lost ; but al so nothing o f what i s ,

di s co v ered i s ab solu te n ew God h a s been pleased to give to

.

Science w hich i s the reflectio n o f Hi s Glory th e Seal o f Hi s

, ,

It i s not in th e book s o f the Philo sophers but in the religiou s ,

symbolis m o f t h e Ancients t h at w e mus t look for the footprints

'

o f Science , and re-discover the Mysteries o f Knowledge Th e .

Pries ts o f Egypt knew better than we do the laws o f movemen t

, ,

and o f l i fe
. They knew how to tempe r o r intensi fy action by re
a ction ; a nd readily foresaw the r eali zatio n o f the se eff e ct s the ,
844 M ORA L S A ND D G M A O .

The Secret o f the O ccult Sciences i s that o f N ature itsel f th e ,

Secret o f the gener ation o f the Angels and Worlds that o f t h e ,

O mnipotence o f God .

”
“
Ye s h all be li ke th e Eloh i m kn ow i ng g ood and evi l had t h e
, ,

Serpent o f Genesi s said and t h e Tree o f K nowledge became th e

,

Tree o f Death .

For si x thousand years the Martyrs o f K nowledge toil and die

at the foot o f thi s tree that i t may again become the Tree o f Li fe
,
.

The Absolute sought for unsuccess fully by the insensate and

found by the Sages i s the TR UT H the REA L I TY and the REA SO N
, , ,

o f the universal equilibrium !

Equilibrium i s the Harmony tha t r esults f rom the analo gy o f

Contraries .

Until now Humanity has been endeavoring to stan d o u o ne

,
.

foot ; sometimes o n one sometimes o n the other , .

Civi lizations have risen and peri shed either by the anarchical ,

i nsanity o f Despotism o r by the despotic anarchy O f R evolt

, .

To organize Anarchy i s the problem which the revolutioni st s

,

have and will eternally have to resolve It i s the rock of S isyphu s .

that will alway s fall back upon them To exist a single instant .
,

they are and always will be by fatality reduced to improvise a des

p o t i sm without other reason o f exi stence than necessity a n d ,

which consequently isviolent and blind as N ecessity We escap e

, , .

from the harmonious monarchy o f R eason only to fall under th e ,

irregular dictatorship Of Folly .

Sometimes superstitious enthusiasms sometimes the miserabl e ,

calculations o f the materialist instinct have led astray th e nations ,

an d God at last urges the world o n toward believing R eason and

reasonabl e Belie fs .

We have had prophets enough without philosophy and p h ilo so ,

p h e r s without religion ; the blind believers and the Skeptics resem

ble each other and are as far the one as the other from the eternal
,

salvation .

In th e chaos of universal dou bt and o f the conflicts of R easo n

and Faith the great men and Seers have been but infirm a nd
,

morbid artists seeking the beau ideal at the ri sk and peril O f thei r
,
-

reaso n and l i fe
,
.

Living only in the hope to be crowned they are the first to do ,

what Pythagoras in so touching a manne r prohibits in his ad '

m irable Symbol s ; they re n d crowns and tread them un der foo t , .

 SUB LI M E PRI N CE OF TH E RO YA L SE C R ET . 84 5

Light i s the equilibrium Shadow and Lucidity of .

Movement i s the equilibrium o f Inertia and Activity .

Authority i s the equilibrium o f Liberty and Power .

Wisdom i s equilibrium in the Thoughts which are th e sci ntil ,

d

l ati o ns and rays o f the Intellect .

V i rtue i s equilibrium in the A ff ections : Beauty is harmonio u s

proportion in Fo rms .

The beauti ful l ives are the accurate ones and the m agn i fic e nce s ,

o f N ature are an algebra o f graces and splendors .

Everything j ust i s beauti ful ; everything beauti ful ought to be

j ust
.

There i s in fact no N oth ing no void Emptiness i n the

, , , ,

Universe From the upper or outer surface o f our atmosphere

.

to that o f th e Sun and to those of the Planets and remote Stars

, ,

i n different directions Science has for hundreds o f centuries

,

i magine d 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 Infinit e “

Forces o f God acting in an infinite variety o f di rections back and

, ,

f or th and never for an instant inactive

,
In all o f it activ e .
,

t hrough the whole o f its Infinity i s the Light that i s the Visible ,

M ani festation o f God The earth and every other planet and
.

sphere that i s not a Centre o f Light carries its cone o f shadow ,

w ith it as it flies and fl ashes round in its orbit ; but the darkness
has no h om e in the Universe To illum i nate the sphere on one .

side i s to proj ect a cone o f darkness on the other ; and Error als o
,

i s the Shadow o f the Truth with which God illuminates the

So u L
In all that Void also is the Mysterious and ever Active
, ,

Electricity and Heat and the O mnipresent Ether At the will o f

, ,
.

God the Invi sible becomes Visible Two invisible gases com .
,

b i ne d by the action o f a Force o f God and compressed become , ,

and remai n the water that fills the great basins o f the seas flows ,

i n the rivers and rivulets leaps forth from the rocks o r springs
, ,

drops upon the earth in rains o r whit ens it with snows and , ,

bridges the Danubes with ice or gathers in vast reservoirs in the

,

ear th s bosom God mani fested fills all the extension that w e
’
.

f o o li shly call Empty Space and the Void .

8 46 MORA L S A N D D G M A. O

And everywhere in the Universe what w e cal l Li f e and M ove ,

m ent results from a continual con fl ict o f Force s o r Im pu lses .

Whenever that active antagoni sm ceases the immobility and "

,

i nerti a which are Dea t h result

, , .

I f says the Kabalah th e J ustice o f G od which 1 3 Severity o r

, , ,

th e F em al e alon e r ei gned creation o f imperfect beings such a s

, ,

man would from th e beginning have been impossible because Sin ,

being congenital with Hum anity th e Infinite Justice measuring , ,

the S in by the Infinity o f the G od o ff ended against must hav e ,

ann i h i lated Humanity at the instant o f its creatio n ; and not

o nly Humanity but the Angel s since these al so like all created , ,

by Go d and les s tha n perfect are sinful N othing imper fe ct ,

.

woul d have been possible I f o n the o th e r h a nd the Mercy o r

'

.
, ,

Benigni ty o f Go d the M ale were i n n o wise counteracted S in

, , ,
'

w ould go unpuni shed and the Universe fall i nto a chaos o f co r

,

Let G o d but repeal a singl e p ri nci p l e o r law o f chemical attra e

ti on o r sympathy and the antagoni s tic forces e quilibrated in mat
,

t e r releas ed from constraint would instantaneously e x pand a ll

, ,

t hat we term matter int o impalpable and invisibl e gases such a s ,

w ate r o r steam i s when confined in a cylinder and subj ected t o

, ,
'

an i mmense degree o f that m yst e r i o u s f o r ce o f the Deity which

”
“
w e call heat it i s by its expansion released
, .

Incessantly the great currents and rivers o f ai r fl ow and r ush

and roll from the equator to the frozen polar regions and
~
,

back from these to t he torrid equatori al realms N ece ssarily

'

i ncident to these great im m en se equi lib rated and benefic ent

, ,
.

m ov eme nts caused by the a ntago ni sm o f equatorial heat and

,

olar cold r e th e typhoons torn ad oe s and cyclones that result

p a , , ,

from conflicts between the ru shing currents These and the .

b enign trad e winds result from the same great law

- God i s .

o mnipotent ; but e ff ects w ithou t caus e s are impossible and these ,

e ff ects cannot but sometimes be evil The fire would not warm .
,

i f it coul d not als o burn the h u man flesh The most virule nt
,
.

poi sons are the most sovereign remedies when given in due p ro ,

portion The Evil i s th e shadow o f the Good and i nseparabl e

’

.
,

The Divine Wi sdom limits by equipoise the O mnipotence o f

th e Divine Will o r Po w e r and the result is Beauty o r Harm ony
' '

.
,

Th e arch r ests no t o n a singl e co lu mn bu t Spring s from o ne on ,

 M ORA L S AN D D GMA O .

seas Here als o Harmony can result only f r om the anal ogy of
.
,

contrar i es and what i s above exi sts by reason o f what i s below

, .

It i s the depth that determines the height ; and i f the valleys are
filled up the mountains disappear : so i f the shadows are e ff aced
, .
, ,

the Light i s annulled which i s only visible by the graduated con

,

trast o f gloom and splendor and universal obscurity will be p ro ,

du ce d by an immense dazzling Even the colors in the Light only .

exist by the presence o f the shadow : it is the threefold alliance

o f the day and night -the luminous image o f the dogm a,
the ,

Light made Shadow as the S aviour i s the Logos made man

,

and all this reposes o n the same law the primary law o f crea ,

tion the single and absolute law o f N ature that o f the di sti nc
, ,

tion and harmo nious ponderation o f the contrary forces in the

universal equipoise .

The two great columns o f the Temple that symbolizes th e

Universe are N ecessity or the omnipotent W i ll o f God which
, ,

nothing can disobey and Liberty or the free will o f His crea
, ,
-
.

tures Apparently and to our human reason antagonistic the

.
,

same R eason is not incapable o f comprehending how they can be

i n e q u ip o i se The Infinite Power and Wi sdom could so plan the
.

Universe and th e Infinite Succession o f things as to leave man

free to act and foreseeing what each would at every instant think
, ,

and do to make o f the free will and free action of each an in

,
- -

strument to aid in e ff ecting its general purpose For even a man .

,

foreseeing that another will do a certain act and in nowi se con ,

tr olling o r even influencing him may use that action as an i nstru

ment to e ff ect his o w n purposes .

The Infinite Wisdom o f God fo re see s w h at each will do and ~

u ses it as an instrument by the e x ertion o f 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 u p
.
,

holds the Lodge The same Harmony results from the equipoi se
.

o f N ecessity and Liberty The will o f God i s not for an instant

.

de feated nor thwarted and this i s the Divine Victory ; and yet
,
-

He does not tempt nor constr ain men to do Evil and thus His ,

Infinite G lory i s u n impaired The result i s Stability Cohesion and .

, ,

Permanence in the Universe and undivided Dominion and A u ,

t oc r acy in the Deity And these Victory Glory Stability and

.
, , , ,

Dominion are the last four Sephi roth o f the Kabalah

, .

I A M God Said to Moses that which Is Was and Shall foreve r

, , ,
 SU B L I M EP R I N CE OF T H E RO YA L SE CR ET .

Be . the V ery God in Hi s unmani f ested Essence c onc eiv ed

Bu t , ,

o f as no t yet having created and a s Alone has no N ame Such , .

was the doctrine o f all the ancient Sages and it i s so expressly ,

declared in the K abalah mm i s the N ame o f the Deity mani .

f e ste d i n a single act th at o f Creation and containing within

, ,

H imsel f in idea and actuality the whole Universe to be invested

, , ,

with form and be materially develope d during the eternal suc

cession o f ages As God never WA S N OT so He never T H O U G H T
.
,

no t and the Universe has no more had a beginning than the

,

f
Divine Thought o which it i s the utterance no more than the
—
,

Deity Himsel f The duration o f the Universe i s but a point hal f

.

w ay upon the infinite line o f 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 B E G I N N I N G with G o d and WA S
.
,

God And the Ine ff able N A M E i s that not of the Very Essence
.
, ,

but o f the Absolute mani f ested as Being or Existence Fo r

,
.

E x i stence or Being said th e Philosophers i s l imitation ; and the

,

V ery Deity i s not limited nor defined but 1 S all that may poss i bly ,
"

be besides all that is was and shall be

, , ,
.

R eversing the letters o f the Ine ff able N ame and divi di ng i t it ,

'

becomes bi sexual as the word nu Yu d H e or J A H i s and di s

‘ ‘

- -
, , ,

closes the meaning o f much of the obscure language o f the

K ab alah and i s The H ighest o f which the Columns Jachin and
,
;

” “
Boaz are the symbol In the image o f Deity we are told
.
, ,

“
God created the Man ; Male and Female created He th em ”
.

and the writer symb o lizing the D ivine by the Human then tell s
, ,

us that the woman at first contained in the man was taken

, ,

from his side So Minerva Goddess o f Wisdom was born a

.
, , ,

woman and in armor o f the brain o f J ove ; Isis was the sister b e
,

fore she was the wi fe o f O siri s and within BRA H M the Source , ,

o f all the V ery God without se x o r name w a s developed M A Y A

’

, , , ,

the Mother o f all that i s The WORD i s the First and O nly b e .
-

gotten o f the Father ; and the awe with which the Highest
Mysteries were regarded has imposed silence in respect to the
N ature o f the Holy Spirit The Word i s Light and the Li fe o f .
,

Humanity .

It i s f or the Adept s to u nd er sta n d th e meaning o f the Sym

bo l s .
and there

“ ”
at F r anck fu r t i n ,
1 61 3, with a treatise e ntitle d A Z OT H Upon .

f these contained i n a

wi th t w o a rms o nly bu t t w o heads o ne male and the other f emale

, , .

{By th e side o f the m ale head i s the Sun and by that o f the female
'
,

h ead t he Moon th e cresce nt w ith i n the c i rcle o f the f ull m oon

, , .

The Heavens and the Earth wer e personified a s Deities e v en

‘

a mong th e A rya ri Ancestors o f the European n a tions o f the Hin

dus Z ends Bactrians and Persians and the Rig V eda Sanhit a
, , , ,
“

c ontains hymns addressed t o the m as ods They were deifie d

g .

a lso amon g the Ph oenicians ; and among th e Greeks O U R A NO S and

G EA Heaven an d Earth were su ng as th e mos t a nci en t o f th e

, ,

Deities by Hesiod
, .

I t 1 5 th e great fertile beauti ful MOT H ER Earth th at p roduce s

, , , , ,

wi th limitl ess pro fusion o f b ene fic en ce everythi ng tha t minister s

? ,

130 th e n eeds to the Com fort and t o the luxury 0

, ,

h er t eem ing a n d inexhaustible bosom come the fruits th

' “

th e flo wers 1 n their sea son

, From it comes all that feeds
.

313 15 which serve man as lab orers and for food She i n the fa ir; . \
,
852 M ORA L S O
A N D D G M A.

Truth and Intelligence said o ne o f the An cien t Indian Sects ,

o f Philosophers
. are the Eternal attributes o f God not o f the i n
,
“
,

dividual Soul which i s susceptible both o f knowledge and igno

,

rance o f pleasure and pain ; therefore G od and the in dividual

,

Soul are distinct : and thi s expression o f the ancient N yaya

Philoso phers in regard to wTru th has been handed down to us
, ,

through the long succession o f ages in th e lessons o f Fre ema ,

so mry wherein we read tha t T ruth i s a Divine Attribute and

, , ,

th e foundation o f every v irtue .

”
While embodied in matte i they said the Soul i s in a state
“
, ,

o f imprisonment and i s under the influence of evil passions ; but

,

having by intense study arrived at the knowledge o f the elements

,
'
,

and principle s o f N at u re it attains unto the place o f TH E ET E R,

N A L ; in which state o f happiness its individuality does not ,

”
c ease .

The vitality which animates the mortal frame the Breath o f ,

Li fe o f the Hebrew Genesis the Hi ndu Philosopher s 1 n ge neral ,

held perishes with it ; but the Soul is divine an emanation o f

, ,

the Spirit o f G o d but not a por ti on o f that Spirit For they

o , .

compared it to the heat and light sent forth from the Sun o r to ,

a r ay o f that light which neither lessens nor divides its o w n

-
,

essence .

However created or invested with separate existence the Soul

, , ,

which is but the creature o f the Deity cannot know the mode o f ,

its creation nor comprehend its own individuality It cannot

,
.

even comprehend how the being which it and the body consti
tute can feel pain or see or hear It has pleased the Universal
, , , .

Cre ator to set bounds to the scope of our human a n d fini te rea
son beyond which i t cannot reach ; and i f we are capable o f com
,

prehending th e mode and manner o f the creation or generation

o f the Universe o f 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 Uni
verse to commence to exist .

.
I t is enough for us to know what Masonry teaches that we are , ,

no t all mortal ; that the Soul or Spirit the intellectual and rea ,

soning po rtion o f oursel f i s our Very Sel f i s not sub j ect to decay
, ,

a nd dissolution but is simple and immaterial survives the death

, ,

o f the body and is c apa ble o f immortality ; that it is also capable

,

o f improvement and advancement o f increase o f knowledge o f ,

 8 53
‘

SUB L I M E P R I N CE OF TH E ROYAI ; S CR T E E .

th e things that are divine o f becoming wiser and better and , ,

more and more worthy o f immortality ; and that to beco me So ‘

and to help to improve and b e nefit others and all our race is the ,

noblest ambition and highest glory that we can entertain and

attain unto i n thi s momentary and imperfect l i fe
, .

In every human being the D ivine and the Human are inter
mingled I n ev ery o ne there are the R eason and the Moral sense
.
,
“
the passion s tha t prompt to evil and the sensual appetites If , .

y e l ive after the flesh y e shall die said Paul writing t o the
, , '
,

Chri stians at R o me but i f ye through the spirit do morti fy th e

,
“

deeds o f the body ye shall l ive For as many as are led by th e

, .

”
Spirit of G o d they are the sons o f God , The flesh lusteth .

against the spirit and the spiri t against th e fl e sh he said writing

'

, , ,
“
t o the Christians o f Galatia and these are contrary the o ne to ,
” “
the other so that ye cannot do the things that ye would
,
T ha t .

”
which I do I do not w illingly do h e wrote to the Roman s
, , ,
“
for w hat I wish to do that I do not do but that which I hat e I , ,

do . It i s no more I that do it b ut sin that dwelleth in me To , .

will i s present with me ; but how to perform that which i s good

, ,

I find not For I do not do the good that I desire to do ; and t h e

.
,

e vil that I do not wi sh to do that I do do I find then a law ‘

.
, ,

t hat when I desire to do good evil i s present with me ; for I de ,

light i n the la w o f God a fter the inward man but I see anothe r ,

law in my members warring against the law o f my mind and , ,

bringing me into captivity to the law o f sin which i s in my mem

bers . S o then with the mind I mysel f serve the law o f God
, ,

but with the flesh th b l aw o f sin .

Li f e i s a battle and to fight t hat battle heroically and well i s th e

,

great purpose o f every man s existence who i s worthy and fit to ’

live at all To stem the strong currents o f adversity to advance

.
,

in despite o f all obstacles to snatch victory from the j ealous grasp ,

o f fortune to become a chie f and a leader among men to rise t o

, ,

rank and power by eloquence courage persev erance study , , , ,

e nergy activity discouraged by no reverses impatient o f no de

'

, , .
,

lays deterred by no hazards ; to win wealth to subj ugate men by

, ,

o u r intellect the ver y elements by our au dacity t o f su c c e ed t o

'

, , ,

p rosper to thrive
,
—
thus it i s according to the general under ,

standing that one figh ts well the battle o f li fe Even to succeed in

, .

business by that bo ldness which h alts for no risks that audacity ,

w hich st akes all u po n hazardous chances ; by th e shr ew dne ss o f

‘
852, Mom AN D Dorm} ;

th e clo se dealer , the boldn ess o f the

unscrupulou s oper a tor everi
‘

by th e knaverie s o f the st ock bo ard

and the g old room ; to crawl
- -

u p into place by disreputable means o r the votes o f b rutal i gno

r an ce — these als o are deemed t o be amon g the grea t successes o f

,

li fe .

But t ha t which i s th e gr eates t battle and i n which the tr ues t ,

h onor an d most real success are t o be w o n i s that which o u r i n ,

t e llec t and rea son a nd moral sense o u r spiritual natures fight , ,

a gainst o u r sensual appetites and evil passions o ur earthly and ,

material o r an imal nature Therein o nly are the true glories o f

.

h eroi sm to be w on there o nly the successes that entitle us t o rri

'

u mp hs .
l

I n every human l i fe that battl e i s fought ; and tho se w ho w i n

’

e l sewhere o fte n su ff er ignominious defeat and di sastrou s r ou t

‘

, ,

a n d di scom fitu r e a nd sh ame ful down fall i n thi s encounter .

You have heard more than o ne definitio n o f Freemasonry Th e

“
.

t ru est and the most significant you have yet to hear It is taugh t .
‘

t o the entere d Apprentice the F e llo w Cra ft and the Master a ri d

,
-
, ,

i t i s taught in every Degree through which you have advanc ed to

t hi s It is a definition o f what Freemasonry i s o f what its p u r
.
,

p o se s and its very essence and spirit are ; and it has for every o ne

o f us the f orce and sanctity o f a divine law and impose s o n e very ,

o ne o f u s a solemn obligation .

I t i s s ymboli z e d an d ta u gh t, t o th e A ppr enti ce w ell as to you,

'

as

by th e CO M P A SS an d th e S Q UA RE ; upon which as well a s upo n th e ,

B ook o f your R eligion and the Book o f the law o f the Scottish
Fre em a sonry you have t ake n so many obli gations A s a Knight
, .
,

y o u hav e been taught it by th e S w ords the symbols o f HONOR a n d ,

D UTY o n which you hav e taken your vows : it was taught you by
,

the B A LA N C E the symbol o f al l Equilibrium and by the CRO SS

, , ,

t he symbol o f devotednes s and sel f sac r i fic e ; but all that thes e -

teach and co ntain i s taught and contained for Entered App r en

-

m
,

tice Knigh t and Prince alike by the Compass and the Square
, , , .

'
For the Apprentice th e points o f the Compass are beneath th e
,

Square For the Fell ow Cra ft o ne i s above and o ne beneath For

'

-
. .
,

t h e Mast er both are dominant and have rule control and em

, , , ,

p i re o ver the symbol o f the earthly and the material .

FREEM A SO N RY i s th e s u bj u g a ti on of th e H u man th at i s i n mar]

by th e D i vi ne ; th e Con q u es t of th e A ppe ti tes a nd P as si ons by the
M or al S ens e an d th e Reas on ; a con ti nu al efior t s tru ggle and
‘
‘
, ,

War f ar e of th e Spi r i tu al agai ns t th e M a ter i al a n d S ensu al Th at .

8 56 M ORA L S - AND D GMA O .

edge the excellence of truth the superiority o f intellectual lab or

, ,
.

the dignity and value of your soul the worth o f great and noble ,

thoughts ; and thus endeavored to assist you to rise above the level
o f the animal appetites and passions the pursuits o f greed and ,

the mi serable Struggle s o f ambition and to find purer pleasure and ,

nobler prize s and rewards in the acquisition o f knowledge the ,

enlargeme nt o f the intellect the interpretation o f the sacred writ ,

ing of God u p On the great pages of the Book o f N ature .

And the Chivalric Degrees have led you on the same path by ,

Showing you the excellence o f generosity clemency forgiveness , ,

of inj uries magnanimity contempt of danger and the paramount

, , ,

obligations o f Dut y and Honor They have taught you to over .

come the fear o f death to devote yoursel f to th egreat cause o f

,

Civil and religious Liberty to be the Soldier o f all that i s j ust , ,

right and true ; in the midst o f pestilence to deserve your title o f

,

K night Commander o f the Temple and neither there no r else ,

where to desert your po st and flee dastard like from the foe In -
.

all thi s you assert the superiority and right tO do mi ni o n of that

'
-
,

in you which is spiritual and divine N o base fear o f d an g er or .

death no sordid ambitions or piti ful greeds or base considerations

,

can tempt a true Scottish K night to di shonor and so make hi s ,

intellect hi s reason his soul the bond slave of his appetit e s o f

, , ,
-
,

his passions of that which i s material and animal selfish and

, ,

brutish in his nature .

It i s not possible to create a true and genuine B rotherhood upon

any theory o f the baseness of human nature : nor by a co mmu

ni ty o f belie f in abstract propositions as to the nature o f the

.

Deity the number o f His persons or other theorems o f religious

, ,

faith : nor by the establishment o f a system o f associatio n simply

for mutual relief and by which in consideration o f certain pay
, ,

ments regularly made each becomes entitled to a certain sti pend

,

in case o f sickness to attention then and to the ceremonies o f

, ,

burial a fter death .

There can be no genuine B rotherhood without mutual regard ,

good opinion and esteem mutual charity and mutual allowance , ,

for faults and failings It i s those only who learn habitually to

.

think better o f 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 o f the other in any tru se sense o f the word ,
.

Those w h o gloat over the failings o f one another who think each ,
 R N CE
SU B L I M E P I OF T H E RO YA L SE C R E T . 8 57

o the r to be naturally base and low o f a na ture in which the Evil ,

predominates and excellence i s no t to be looked for cannot be ,

even friends and much less Brethren

,
.

N 0 o ne can have a right to think meanly o f his race unless he ,

al so thinks meanly o f himsel f I f from h S ingle fault o r error he

.
, ,

j udges o f the charact er o f another and takes the single act as

'

evidence o f the whole nature of the man and o f the whole course
o f hi s li fe he ought to consent to be j udged by th e same rule and
, ,

to admit it to be right that others should thus uncharitably con

demn himsel f But such j udgments will become impossible when
.

he incessantly reminds himsel f that in every man who lives there

i s an imm ortal Soul endeavoring to do that which i s right and
j ust ; a R ay however small and almost inappreciable from the
, , ,

Great Source o f Light and Intelligence which ever struggles ,

upward amid all the i mpediments o f sense and the obstructions

o f the passions ; and that in every man thi s ray continually wages

war a gainst his evil passions and his unruly appetites or i f it has , ,

succumbed i s never wholly extinguished and annihilated Fo r

, .

he will then see that it is not victory but the struggle that de ,

serves honor ; Since in thi s as in all else no man can always co m

mand success Amid a cloud o f errors o f failure and short
.
, ,

comings he will look fo r the struggling Soul for that which is

‘

, ,

good in ever y one amid the evil and believing that each i s better
, ,

than from hi s acts an d 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 i s still hi s brother still entitled to his sym ,

pathy and bound to him by the indisso luble ties o f fellowship

,
.

I f there be nothing o f the divine in man what is he a fter all , , ,

but anm o re intelligent animal ? He hath no fault nor vice which

some beast hath not ; and there fore in hi s vices he i s but a beast
o f a higher order ; and he hath h a r dly a ny moral excellence per o
,

haps none which some animal hath not in as great a degree

, ,

even the more e xcellent o f these such as generosity fidelity and , , ,

m agnanimity .

Ba r de san the Syrian Christian i n hi s Book of the Laws o f

, ,

Countries says o f men that in the th mg s belonging to thei r

, , ,
“

bodies they maintain thei r nature like animal s and in the things
, ,

Which belo ng to thei r minds they do that whic h they wish as

, ,

”
being free and with power and as the likeness o f God ; and
,

Meliton B ishop o f Sardi s in hi s O ration to Antoninus Caesar

, , ,
858 M ORA LS A N D DOCM A.
’

sa ys Let Hi m the ever living G od be alw ay s p re sent in thy

,
‘

,
-
,

mind ; f or thy mind itsel f is Hi s l ikeness for i t too i s invisibl e , , ,

and impalpable and without form As He ex i sts forever so

,
.
,

t hou also when thou shal t have p u t o ff this w hich i s visible and
,

co rruptibl e shalt st and be fore H im f orever liv ing and end o wed
, ,
,

w ith k nowl edge .

As a matter far above o u r c omp rehen sio n and i n the He ,

brew Genesi s th e words that are u se d t o ex pres s th e o rigi n o f

t hings are o f uncerta i n meaning a nd with equal propriety m ay ,
” ” “ ” “ “
be trans late d by th e word generated produced made o r , , ,

“ ”
created we ne ed no t di spute no r debate whether th e S oul o r
,

Spirit o f man be a ray that has emanated o r fl o wed fort h from the ‘

Suprem e Inte llige n ce o r whether th e Infinite Power hath call e d

,

e a ch in to exi stence from nothing by a mere exertio n o f Its wil l , ,

a nd endowed it with im mortality and wi th intell igence like un to ,

th e Divine Intelligenc e : for in either case it may b e sa id t ha t in

'

man the D ivine is un ited to the Human O f thi s u nion the e qui .

lateral Triangle inscribed w ithin the Square i s a Symbol .

We se e the So ul Plato said as men see the statue o f Glaucu s

, , ,

re covered from the sea wher ei n i t had lai n many years— whi ch

viewing i t was no t easy i f po s sibl e to discern what was its o rigi

, , ,

n al nature its limbs having been partly broken and pa rtly wor n
,

a n d by de facement c anged by the action o f the waves and sh ells

h , , ,

w eeds and pebbles adhering to it so that it more resembled som e

, ,

s tr ange monster than that whi ch it was when it left i ts Divin e .

Source Even so he said we see the Soul deforme d by i nnu mer

.
, , , ,

able things that have done it harm have mutilated and defaced i t , .

But the Mason w ho hath th e ROYA L SE CR ET can also with him

,

argu e from beholdin g its love o f wisdom its tendency tow ar d as

, ,

sociation with w hat i s divi ne and immort al its larger aspirations ,

i ts struggles though they may h ave ended m de feat with the i m

, ,

pediments and enthralments O f the sense s and the passions tha t ,

w hen it shall have been rescue d from the material envi ro nm e nts
that now prove too strong for it and be freed from the deforming ,

and disfiguring accreti ons that here adhere to it it will ag ain be ,

seen in its true nature and by degrees ascend by the m ys ti c ladd er

,

o f th e Spheres to its first home and place o f orig i n

, .

The R OYA L S E C RE T o f which you are Prince i f you ar e a tr ue

, ,

Adept i f knowledge seems to you advi sa ble an d P h iIOSOp hy i s

, , ,

f o r yo u radian t with a divine beauty i s tha t w hi ch t h e Soha r

, ,
860 MORA LS A ND DOG MA .

T hey are not a ntagoni sts o f e ach other The force th at r ep els a .

Planet from the Sun i s no more an evi l force than that whic h ,

a ttracts the Planet towa rd the centr a l Lunn

'

nary for each i s cre

a ted and e x erted by the Deity and the result i s the harmoniou s,

movement o f the obedient P la nets in thei r elliptic orbits and the ,

m athematical accuracy and unv arying regularity o f their mo v e

ments .

— O i that E uilibriu m between Authority and Individual Ac

q
tion which constitutes F ree Government by settling on immuta ,

ble foundation s Liberty with O bedience to Law Equality with ,

Subj ection to Authority and Fraternity with Subordination to the

,

Wisest and the Be st : and o f that Equilibrium between the A cti ve

'

Energy o f the Will o f the Pr esent expressed by the Vote o f the ,

People and the Pass ive Stability and Permanence o f the Will o f
,

the Past expressed in constitutions o f government written o r u n

, ,

written and in the laws and customs gray with age and sanctified
, ,

by time as precedents and authority ; which i s represented by the

,

arch resting o n the tw o columns Jachin and Boaz that stand at , ,

the portal s o f the Temple builded by Wi sdom o n o ne o f which ,

Masonry sets the cele stial Globe symbol o f the spiritu al part o f ,

o u r composite nature and o n the other the terrestrial Globe sym

, ,

bol o f the material part .

—And finally o f that Equilibrium possible in ourselves and

, , , ,

which Masonry incessantly labors to accompli sh in its Initiates ,

and demands o f its Adepts and Princes ( else unworthy o f thei r

titles ) between the Spi ritual and Divine and the Material and
,
.

Human in man ; between the Intellect R eason and Moral Sense , ,

'

o n one side and the Appetites and Passions on the Other from
, ,

which result the Harmony and Beauty of a well regulated l i fe -

.

Which possible Equilibrium proves to us that o u r Appetites and

’

Senses also are Forces given unto us by God for purposes o f ,

good and not the fruits o f the malignancy of a Devil to be de

, ,

tested mortified and i f possible rendered inert and dead : that

, , , ,

they are given us to be the means by which we shall be strength

ened and incited to great and good deeds and are to be wisely ,

us ed and not abused to be controlled and kept within due bounds

,

by the R eason and the Moral Sense ; to be made useful i nstru

ments and servants and not permitted to become the managers
,

and m asters using our intellect and reas on as base instruments

,

for their gratification .

 S UBL I M E P RI N C E OF T H E RO YA L SE C R ET . 86 1

And this Equilibrium teaches us above all to reverence o u r , ,

selves a s immortal soul s and to have respect and charity fo r ,

others who are even s uch as we are partakers with us o f th e

, ,

Di vine N ature lighted by a ray o f the Divi ne Intell igence strug

, ,

gling like us towar d the light ; capable like us o f progress u p

, , , ,

ward toward per fection and deserving to be loved and pitied b u t , ,

never to be hated nor despi sed ; to be aided and encourage d i n

.

thi s li fe struggle and not to be abandoned nor left to wander i n

-
,

the darkness alone still les s to be trampled upon i n o u r o w n

,

e ff orts to ascend .

From the mu tual action and re action o f each o f these pairs o f -

o ppo sites and contraries results that which with them forms th e

Triangle to all the Ancient Sages the expressive symbol o f th e

,

Deity ; as from O si ris and Isi s Har oeri the Master o f Light and ,
-
,

Li fe and the Creative Word At the angles o f o ne stand sym

,
.
,

bo li c ally the three columns that support the Lodge itsel f a sym
, ,

bol o f the Universe Wisdom Power and Harmony o r Beauty , , , .

O ne o f these symbol s found on the Tracing Board o f the A pp r e n

,
-

tice s Degree teaches this last lesson o f Free masonry It i s the

’
, .

r ight angled Triangle representing man as a union o f the spirit

-
, ,

ual and material of the divine and human The base measured
, .
,

by the number 3 the n u mber o f the Triangle represents the

, ,

Deity and the D ivine ; the perpendicular measured by the number ,

4 the number o f the Square represents the Earth the Material

, , , ,

a nd the Human ; and the hypothenuse measured by 5 repre sent s , ,

t hat nature which is produced by the union o f the Divine and

Human the Soul and the Body ; the squares 9 a nd 1 6 o f the b a s e
.

, , ,

an d perpendicular added together producing 2 5 th e square roo

, , ,

whereo f i s 5 the measure o f the hypothenuse

, .

And as in each Triangle o f Per fection one i s three and three are ,

o ne so man i s one
,
though o f a double natu re ; and he attain s
,
'

t h e purposes o f h is being only when the tw o nature s that are i n

him are in j ust equilibrium ; and his li fe i s a success o nly when it
t o o i s a harmony and beauti ful like the gr e at Harmonie s o f G o d
, ,

a nd the Universe .

Such my Brother i s the TR U E WORD o f a Master Mason ; s uch

, ,

th e true R O YA L S E C R E T which m akes possible and shall at length , ,

make real the HO LY E M P I R E o f tru e Masoni c B ro th erhood

, .

G LOR I A DEI EST C E LA R E V ERBU M A M E N ; .

En te md a eoord ig g t o Ac t o f C o ng ress , i n t h e y e ar 1 9 09 , b y
T . W HUG O
. ,

L. i
x . J E N K I N S, mc .

mc n u vm c m u
‘

o n o,
 P REFACE .

Th e fo llow i ng Di g est o f t h e c ont e nts of B rot her

Alb e rt Pi k e s monu ’

”
ment al w ork “
M orals and Dogma, t h e
. t ext b ook of t h e Anci ent and
Acc e p t e d Sc o t ti sh Ri t e for t h e sou t h e rn j u ri sdi cti on i ssu e d
, b y t h e Su
p re me Co u n c i l , g re w ou t of t h e desi re of t h e wri t er t o h ave an i nde x of

t he t t
c o n en s for hi s l u s e as t h e p resi di ng offi cer for t w enty
o wn p e rson a ,

y ears o f e ach o f t h e Sc ott ish Ri t e B o di es i n D u l u t h M i nneso t a a nd i t

, , ,

c a n b e i m ag i ne d t h a t i n t h a t t i m e da t i ng fro m t h e first organi za t i on, ,

ma ny q u est i ons h ave b ee n p rop ou n de d w hi ch cou ld only b e p ro p erly

’

a ns w e re d b y re fe re nce t o t h at e p i t o m e o f Sc o t t i sh Ri t e Fre e M aso nry ;

t h e b o ok re f e rred to .

Fro m t h e ve ry t
n a u re o f
“
M orals
D og ma , di ff ere nt su b j e c t s a re a nd

h a rd t o find ; t h e b o ok i s v e ry na t u ra lly di vi de d u n de r th e h e a di ngs o f

D egre es ; t h e re ; ar e no su b-h e a din gs ; a n d as m ost of t h e i mp ort ant su b
j ects are t ou ch e d on , to a gr e a t e r or l esser e xt e nt , in all t h e D eg rees i t
me an t a p e rus a l of the en ti re b oo k i f all t h e inf o rma t i o n o n a ny o f t hose
j
su b e cts w as desi red .

T h e wri t er st art ed t o c o m p i l e an I n de x ( i n t h e ordi nary accep t a t i on

o f t h e t e rm ) , gi vi n g t h e p a g e s w h e re s u c h an d su ch w o rds w o u ld b e fou n d,

b u t h e h a d n ot p r ogresse d v ery f ar b e fo re i t b e c a m e evi dent t h a t t h at w as

o nly h a lf l
a so u ti on o f t h e p ob e m ; r l so m any re fe re nce s w e re fo u n d t h a t it
wou l d h ave been n ecess a ry t o sp e n d t i me l oo ki ng u p t he
a gre a t l engt h of

se v e ra l p a g e s t o se e i f t h a t p art i cu l a r re fe r en ce w as t o w h a t t h e se arch er

w as a ft e r ; t h e p ro c e du re w as e n t i re ly c h a n g e d a nd i t w as de ci de d a lt h o u gh ,

i t w o u l d consu m e very m u ch more t i m e and ent ai l m ore a rdu o u s lab or t o , ,

di g e st t h e co nt e nt s a nd t h en I nde x t h at so t h a t w h e n a p e rson w a nt e d t o ,

”
find ou t w h a t for i nst a n c e t h e Egyp t i a ns u n de rst o o d b y Th e Uni verse
“
, , ,

i t w as n ot n e c e ssa ry t o l oo k i n M o ra l s a nd D og ma
“
a t a ll t h e p a ges o n ,

”
w hi ch Uni verse w as me nt i o ne d b u t b y fo ll o w in g do w n t h e c o l u mn u nde r
“
,

”
t h e h eadi ng Uni v e rse co m e t o Uni v e rse o f t h e Egy p t i ans a li vi ng a ni
“
, ,

m a t ed b e i ng l i k e m an p a ge 665 1 ; i f t h a t i s n ot e no u gh i n det ai l t u rn t o
'
-
,

p a g e 665 a nd i n t h e l o w e r t h i rd o f t h e p ag e w i ll b e fo u nd t h e p ara grap h

'

o f w hi ch t h e li ne j u st q uo t e d is t h e b o i l e d do w n m e a n i ng ; m o st o f th e
”
t i me i t w i l l no t b e ne cessa ry t o consu lt t h e M orals and D ogma at a ll
~ “
.

Wh en t h e D i ge st ( so Ca ll e d for w ant of a b e t t e r na me ) w as c o mp l et e d ,

a m e e t i ng of t h e D u l u t h B re t hren w as c a ll e d t o s e c u re t h e assi st a nce o f

so me o f t he m i n m aki n g a fe w c o p i e s on t h e typ ewri t er b u t t h ey deci de d ,

t h at e ach of t h em w ant e d a c op y and t he only t hi ng t o do w as t o p ri nt ; .

h enc e t h e b ook .

I n t h e op i ni on of t h e w ri t er no on e wh o h as no t car e fu lly st u di e d
”
M orals and D ogma , or t h e several j
su b e ct s of w hi ch i t i s t h e ep i o t me .
is or c an b e a M as t er of t h e Roy a l Secre t i n t h e tru e m e ani ng of t h e t erm,
no m a tt er h o w m any p a t e nts h e m ay h av e n or h o w c o m p l e t e l y t h ey are ,

cou n t ersi gne d b y di st i n g u i sh e d M as o ns o f t h e T h i rt y -t h i rd D e gre e , a nd i t

i s for t h os e w h o do n ot w i sh t o sa i l a l ong u n de r fa ls e c ol ors and assu m e

t i tl es o f w hi ch t h ey kn o w n o t t h e m eani ng t h a t t hi s vo l u m e i s p re p ar e d,
b eli evi ng i t w i ll assi st t h e m t o a cq u i re a n i nt e rest i n t h e su b j e ct w hi ch
‘ '

'

t h ey o th erw i se w o u l d b e mu é h slow er i n g ai ni ng i f no t det e rre d a l t oget h er

' ' ' ‘

b y t h e a p p are nt di ffi c u l ty i n fol low i ng~ u p t h e severa l su b j ects ~~

.

Hon ored wi t h t h e p erson al fri e ndshi p an d c onfi de nce o f t h e au t h or o f

”
M orals a nd rece i ving t h e h igh est h on ors at hi s h ands and c h er
Dog m a ,

i shi ng a li v e ly r ec o ll e cti on o f hi s m any sp l e n di d q u a li t i es o f mi n d a nd

h e art t h e wri t er can c o n c ei v e o f no hi gh er a m b i t i on t h an t h at of sh e w i ng
,

b y de eds t h at h e h as ap p re ci a t e d t h e p ri vi l ege s o f t h at fri en ds hi p a nd h as

ab sorb e d so me o f t h e i ns p i ra t i o n w hi ch p erso na l i nt erco u rse w i t h B rot h er
Pi k e m ade p ossi b l e t h er efor e .

This v o l u m e 1 s de di ca t e d l n gra t e fu l m e m or y of t h e Prince

Adep t Al b ert Pi k e
, , My sti c Po et Sch ol ar w h o t hro u gh
, , ,

hi s rese arch e s a nd h i s st u dy of t h e Sy mb o l i sm of Free M a

sou ry h as rai se d t h a t I ns t i t u t i on fa r ab ov e t h e c o mm onp l ace

afi d e nt hr o n ed i t o n t h e l oft y p l a ne of a su b l i m e sy st e m o f
Phi l osop hy emb ra ci ng t h e a ccu m u l at e d Wi sdo m of t h e a ges
,

fitt ed t o m a k e men wi se r h a p p i er b et t er , , .

N o at te mp ts h ave b e e n m ade t o st andardi ze t h e sp el li ng of so me

”
w ords n or m ak e a ny ch a n g es i n p h r ase o l o gy ; fo r i nst ance
,
C ab ala , ,

K ab ala are di ff e rent sp e lli ngs o f t h e on e w ord ; D ei t y”and

“ “ “
Ka b a lah , , .

”
G o d a r e us e d i ndi scri mi n a t el y e t c e t c ; t h i s v o l u m e i s a D i g est of
“
. .
,

Morals and Dogma as i t is and n ot hi ng e lse

”
, .

Du lu t h M i nn
.

, , Oc t ob er l st ,
 D I G EST OF M ORALS AN D D OG MA

A
Aaron ma de a n i mage of a false god w hi l e M oses re cei ved t h e Law . . 206-m
Aaro n res t ored t h e w orshi p o f Ap i s w h en h e m ade t h e go l de n ca lf . . 369 -m
Aaron s g o l den cal f w as one o f t h e o xe n u nde r t h e l a v er o f b ro nze
’
. . 8 1 8—1
Ab , Fa t h er , as w el l as At b a h , th e n a me of t h e Anci e nt i n M i cro
p rO SO p os
Ab a an d I mm a , Fa th e r a nd M o t h er
Ab ac us , t h e Tab l e o f Py t h ag oras , c o ncl u ded by t h e nu mb e r t e n
Ab l u t i o ns , b at hs b a p t isms b e fore ini t i a t i o n, e xp l an a t i o n of
,

Ab ov e e xi st s b y re as on o f w h a t i s b e l ow
Ab rah a m r
ca ri e d the o rt h odox t radi ti ons fro m Ch a l de a
Ab rah a m , I sa ac a nd J a cob J e h ova h t h e
, p e cu li ar G o d of

Ab ra h a m ; M a gi s m w as t h e sci e n ce o f .

Ab r axas t h e p l e n ti t u de
,
of v
t h e D i i n e Em ana i o ns , t a G nosti c i de a . . 554
Abs ol u t e c once i v e d b y refe rence t o some su b st anti a l thi ngs 702-u
”
Abso l u t e de fi n e d i s b u t a coll ec t i on of neg a t i ons 661 -l
“

Ab so l u t e D ei ty i s i n M i cro p ro sop os . .

Ab so l u t e di sc ove re d by t h e sci e nce o f nu mb e rs

Ab so l u t e e xi st e nce e mb o di e d i n t h e I n e ffab l e N a m e
Abso l u t e t i s I h u h Alh i m
e xi s e nce -

Abso l u t e e xi st e nce t h e e ss e nce o f t h e cre a t i ve forces o f D ei t y

,

Ab so l u t e i n m att e rs o f I nt e lli g ence and Fa i th

Abso l u t e i s t h e B e i ng i n w hi ch t h e Word I s acco rdi ng t o t he K ab ala h 84 1 l ,
.
-

Absol u t e i s t h e fi xed fro m t h e vo l at i l e ; i s t h at wh i ch is 77 6 1 -

Ab so l u t e i s t h e i mmu t ab l e Law o f Re aso n a n d Tru t h 7 7 6-l

Ab so l u t e i s t h e T ru t h Re a l i ty Re aso n of t h e u ni versa l e qu i l i b ri u m 8 44-u
, , ,
.

Ab so l u t e m ani fest e d as B ei ng o r Exi st e nce forms t h e I nefiable N am e 84 9 m .

-

Ab so l u t e ne c essa ri ly i mp li es ab so l u t e Un i t y 7 02 l -

”
Ab so l u t e n o l o ng er e xp l ai ns t h e p rob l em of G o o d and Evi l
“
68 2-u
Ab so l u t e so u ght in t h e I n fi ni t e I nde fi ni t e ; t h e Fi ni t e i s t h e G reat
“
,

Work ”

Ab so l u t e su mme d up i n t he Word alt ern at e ly lost an d fou nd

Ab so l u t e su m m e d up in t h e Word transmi t t e d i n I n i t i at i o ns
Abs o lu t e , t h e Fi xed, t h e V ol ati l e , are sy nony mo u s wi ht Re ason ,

N e ce ssi ty , Lib e rt y 7 9 1 -1
l
Ab so u t e , t h e Pr i n i l
c p e o r f
Fi rst Cau se o a ll T hi ng s 62 6-u . 1
. . .

Ab so l u t e ; t h e p u rsu i t o f t h e G re at Work i s t h e Se arch for t h e

” “
77 3-u . .

Ab so lu t e t h e v ery n e ce ssi t y of B ei ng ; Th a t w h i ch I s ; Re as on
,
7 36-1
Ab so l u t e Tru t h Be au t y G o o d e man at es fro m G o d
, , ,
7 02 I -

Absu rd I nfiii i t e whi ch confo u nds and w hi ch w e b e li e ve is t h e D i vi ne

, ,

Re as on
Ab ury , all the cycles rep ro du ced at the D rui di c T emp le at
2 DI GEST or
“
M ORA S L AN D DOG MA
”

Ab y ss ; G od, ac c ordi ng th om abl e

t o V al en in u s , w as t 55 9-1 an u nf a

Aby$ t h e G n ost i cs re p re sent e d G od as ah un fat h om ab l e 3

7
555—u . . .

Abyssi ni a ns chan g e d t h e Hi ndu Tri ni t y t o Cr e ato r M a t t e r Th ou gh t 5 50-l , , .

Acaci a a sa cre d t r e e o f t h e Arabs t h e i do l Al U zza

, 82 m
,
- -

Acac i a b r an ch rep rese nts t h e Tr e e of Li fe t o t h e H e rme ti c Rose

Croi x
Acaci a i s a n e mb l e m of resu rrecti o n a nd i mmo rt al i ty s. z
”
Acaci a , m a de i nt o t h e cro wn o f t h o rns
‘‘

Acac i a , o ri gi n of t h e i de a of th e sp r i g of

8 2 -m
Ach ai us , Ki ng of t h e Sco ts, s aw t h e St . Andrew ’
s Cross t h e ni gh t

Achi ll es figh ts w i t h Sca mande r .

Ac mon de a t h l a m en t e d
b y t h e Scy t hi a ns
’
s .

Acorn p l an t e d b e fore t h e N orman c onq u est g row s i nt o i m p o rt an c e . . 3 1 75-1

Achro ni c ally ; w h e n St ars ri Se or set i n op p o si t i o n t o t h e Su n 47 l i m
'

Act i ons , i mp o t an ce r of sm al l
Act i ons , i n ordi n ary sp h e re s rt u ni t i es for th e n ob l est m
'
'

a re op p o .
-

Act i ons m ore ,

a p p are nt t h an r eal are t h e c ri t i ci se d r e w ar ds o f
, G oo d

Acti on an d O p p osi ti on of c on t ra ry f or ce s b ring Ha rm ony 859 -1

A ct i v e a nd Pa ss i v e ; G re a t Fi rst C a u se di vi ded i nt o t h e ; . 653-1
Acti ve an d Passi ve Pri n ci p l e s g a ve b i rt h t o t h e Uni v ersa l So u l i de a
’
. . 664-1 1:
Ac t i v e an d P assi ve Pri n c i p l es L i g h t a nd D arkn ess sy mb o ls of 404 -l
‘
“

. .
,

Acti ve and Passi v e P ri n ci p l e s sy m b ol i ze d b y g e n e ra ti ve p a rt s . 40 t -l

Acti v e an d Pass i v e p ri nci p l es sy m b o l i ze d b y J a c hi n an d Bo a z .

Acti ve a n d Pa ssi ve Sy mb o l s ; t h e Mal e and Fem a le a 784—m

Act i v e e n e rgy of t he Wi ll of t h e Pr ese nt e xp r esse d b y vo t e of Peo p l e 860-u
'

Acti v e l ife h as Sp i ri t u a l e n ds 243-1151

Act i v e Pri n ci p l e di ff u ses ; Pas si ve , c oll ec t s a nd m ak es f ru i tfu l b y
'

Ac ti v e p ri n ci p l e b y Li gh t
re p r ese n t e d ”

Act i ve p ri n ci p l e
r esi des i n t h e mi n d, e xt e rnal t o m a t t e r
5 “

Adam b e lo n g ed t o b ot h t h e Emp i r e o f Li gh t a n d t h a t o f
'

- u
Ada m co nforme d i n t o mal e an d fe m a l e an d a st at e o f eq u ili b ri u m
=

Ada m f orb i dden t o e at of t h e fru l t ‘

so he w o ul d n ot kn w o
Adam i s t h e h u m an T et ra gra m, su m me d up in t h e Yo d
‘
.

Ada m K a dm on b y th e l i vi ng Sp i ri t , Je su s Chri st :
a ssi st e d

Adam K ad m on c o mm en ce d t h e c on t est w i t h t h e p o w ers o f evi l

‘
'

Adam Ka dmon , c o n t a i ni ng all t h e Cau sat es o f t h e Fi rst C a us e , i s

‘
'
»
a
"
M acro cosm 760-m
Ada m K adm o n cre at e d a ft e r t h e V est i ges of t h e Lig h ts h ad b ee n
J" e mi r
a ve d b
y G od
4 I
D GEST or
“
M ORA LS AN D DOG M A
”

Aesch M e zarep h sa ys t he se v e n l ow e r Sep h irot h re p res ent se ven

me t als
’

Affli cti on, a l one lin ess in . .

Affli cti on , w ords g o b u t l i ttl e w ay i nt o t h e dep t hs of 1 89-m

Agat h o da em o n , o r Kne p h , re p resent e d b y Osiri s . 58 7-1
Ag e w e re p rese n t is n o t e n a rg e d l by ou r di scoveri es 808-1
Ag es of re p rese nt ed b y t he fo u r ages of m an
t h e Su n 465 -u
Ag es p asse d b e fore re aso n w as p re ferr e d t o i m agi n at i on 67 4 -m
Ag l a Hi e rog ly p h i cs o f i nd i c at e t h e Tri p l e Secre t of t h e G re at Work
, ,
. l O4-l
Agni l i ve s o n t h e fire o f t h e sacri fice o n t he h e art h o f t h e sky ,
60 2-m
Agni t h e M edi a t or b e t w e e n G od and man
,

Agri cu lt u ral p h e n o m ena c onne c t ed wi t h Egy p t i a n re li gi on .

Agri cu lt u ral p ri mi ti ve p e o p l e o f Ori e nt w ere w h o lly

,

Abi b As hr Abib , I a m wh at I a m t h e me a ni ng
,
of t h e n ame ass u me d

Ah ri m an a nd mi ni st e rs of Evi l t o b e rec onci e d l t o D ei y t a nd Evi l

e nd

Ahri man ca ll ed t he o ld se rp ent , Pr i n ce of D ark ness , et c .

, by

Ahri m an co ncu rre d t

w i h Orm u zd i n t h e cre at i o n of M an
Ah ri m an c o nde mn ed t o dw e ll i n darkn ess y e ars
Ah ri m an c o ns i de re d o l de r t h an Orm u zd b y so m e Pa rse e s e c ts

Ahri man destroy e d t h e p ure p ri nci p l e o f M an

Ah ri m an n o t a m a l e v o l e nt b e i ng i n t he e arly a g es of t h e w orl d
Ahri ma n , o ri gi n of all evi ls r ep rese nt e d D ar k ness ,

Ahri m a n p rodu ces De os a nd D ei t i e s t o eq u a l t h ose of Ormu zd

Ahri m a n , se c ond b orn o f t h e Pri mi t i ve Li ght , amb i t i o u s .
Ah ri m an , t h e Persi a n de mon of Evi l , of t h e na t ur e of da rkne ss
Ah ri m a n t h e evi l p ri n ci p l e of t h e re li gi on o f Z oro a st er
Ah ri m a n t o b e t ri u mp h ant du ri ng t hre e l at t er p eri o ds
Ah ri m an t o ru l e t h e w orl d t i l l t h e e nd of t i m e

Ah ri m a n w orshi p c o ns i de re d as t he cau se of t h e Fal l ma n

’
s .
of 61 3-u
Ah u ra M az da b y ,
t h e p ow e r of t he Word , m a de t he He av en a nd

Ea rt h
Ah u ra M a zda c l ai ms t o h ave cre a t e d t h e Uni verse and m an
Ah u ra M a zda I ndr a Ormu zd i s t h e b ri gh t firm am e nt
,
.
,

Ah u ra M a zd a i s ca l le d t h e Fi rst B orn of all t hi ngs very li gh t , of

Ah u ra M a zda re p resent e d t h e p ri m a l li ght

Ah u r a M azda Su p re m e w h o se So u l i s t h e Exce ll e nt Wo rd
”

, ,

Ai nso p h a nd Hi s g arm ent i ng w ere a l on e b e for e t h e Worl d

.
of the
v ac a nt sp ac e

Ai nsop h ca l le d Li gh t b e cau se i t i s i mp ossi b l e t o e xp ress i t by any

o t h er w ord . 7 40-m
Ai ns o p h i s t h e ti t le of t he Caus e of C au ses , i t s me a ni ng b e i ng
“ ”
e ndless

Ai nso p h , K i ng of the Se p h i rot h T h eology ; B ei ng Su p re m e a nd

Ab so l u t e
Ai nsonh of t h e K a b a la h r
c o r esp o nds t o t he
 DI GES T or
“
M ORA S AN D DOG M A L ”
5

Ai ns O p h so meti mes ap p li ed to th e first e ma na t i on , K et h er, t he

Cro wn
Ai ons of t h e G nos i cs r t
t o t h e 28 I zeds
c o re sp o n d 25 7 u -

Ai o ns o f t h e G n ost i cs c o rr esp o n de d t o t h e F ero u e rs o f Z oro ast er 2 56 . .

Air an d Fi re w hi t e an d re d M ercy a nd J u dg me nt do n ot i nt erm1 x 7 9 5-m

, ,

Ai r g i ves t h e e l e men t s a n d p ri nc i p l es of com p o u nd sens a t i on -m .

Ai r o n e o f t h e sy mb ols o f sp i ri t u a l re ge n e ra t i on i n t h e My st e ri es
, 35 7 1 . .
-

Ai r u se d as a t est t o re p rese n t t h e p ossi b l e p u ri fica ti on o f t h e so u l 39 7 -u . .

Ai r Wa t er Fi re de n o t e B eni gni ty J u di ci al Ri g or ; M ercy as

, , , ,

m e di at or
AI a n a m e o f D e i t y re p rese nts
, ,

AI AI Sc h a da i Alo ha yi m Adon ai l o ng kn own n a m es of De i ty

, , , ,

Al Sh a da i a p p li e d t o D ei ty re p re se n ts
, ,

Al Sou l o f t h e Uni ve rs e o n e o f t h e n a m es of D ei ty o n t h e D e lt a
, , 532 u . .
-

Al t h e first Ph o en i ci a n N a t ur e G od t h e Prin ci p l e o f Li gh t
, 7 27 -u ,

Al ch e mi ca l A o t c orr esp on ds t o t h e Heb re w T e t rag ram

z 7 32 m -

Al c h e mi c a l j arg on c re a t e d t o de cei ve t h e v u lga r h erd 7 31 u -

Al ch em i ca l o r He rm e t i c p h ilosop hi c al d oc t ri n e 7 7 2 7 92 -

Al ch e mi ca l p hi l oso p hy re c e i ves so m e e xp l a n a t i o n i n t h e K a b a l a 74 1 u . .
-

Al ch e m i ca l t e achi ngs c o nc e al t h ei r m e ani ng i n m any cas es .

Al ch e m i sts c l ai m e d t h e M ag i cal Agent de t ermi n e d t h e f orm o f t h e

m odi fiabl e Su bst a n ce
Alch e mi sts dre a m o f b e i n g a l w ay s y o u n g ri ch n e ver di e , ,

Al ch e mi st s r es ort e d t o M a so nry an d i n v e nt ed D egre es . .

Al ch e mi sts sa lt su lp h ur m erc u ry g re a t sy mb o ls of t h e
, , , ,

Al ch e mi st s w ri ti ng of t h e G re at Wo rk u se sy mb o li c an d figu r at i ve
e xp re ss i o ns 7 74-m
Alch e my r e du ces t h e f ou r i deas t o t h e Ab so l u t e ; t h e Fi xed ; t h e
V ol at i l e
Al ch emy , t h e m as k of the Herm e t i c Philoso p h y
Aldeb aran , t h e l e a der , p re c e de d t h e Su n i n t h e si gn of t he B u ll . . 4 5 1 -u
Al ep h i s t h e M an B e t h , the Wo man ; On e t h e Pri n ci p l e ; T w o , t h e
Word
Alfa der o ver t h e Sc an di n a i an D ei i e s, Th or v t a nd Odi n .

Al fa di r t h e I ce l an di c
, n ame for G od b u t h e h as , t w e lve na m es in
Asg ar d
Al far ab i u s , an Ar ab , cu l t i v at e d the Herm e t i c sci e n ce .

Al e xander o f M a ce don sai d N o t hi n g i s n ob l e r t h an w ork,

. 40-1
Ale xa nder res u l t o f w ars o f
,
2 4 7 -m
Al e xan de r r e su l ts of w ork o f F a u st a n d Lu t h er e xce e de d t h a t o f
,
. 43-u
A l e xan dr i a t e achi ngs o f t h e J e wi sh G r ee k sch oo l o f
,
- 2 50-11 1
Al e xa ndri an sch oo l b rou gh t M a g i c an d Chri sti a ni t y a l m ost t o ge t h e r . . 7 31 -1
Al e xa n dri an Sch o o l D o ct ri n e t a u gh t in
,
1 7 0-u
Ali ci b i a des ac cu s e d o f t h e cri m e o f di vu l gi ng sec re t s o f t h e M y st eri es . 384-l
Alh i m assi gne d t o t h e m o de li ng o f t h e Uni ve rse i n G e ne si s
Alhi m , t h e a gg r eg a t e u n i t y o f m a ni fe st e d Cre at i v e Fo rc e s of D ei t y . . 7 0 1 -m
Alhi m w ere su b ordi n a t e D ei t i es a m ong t h e Ph o e ni ci a ns .

Alk ah est s comp osi ti on descri b e d

’
 DI GE ST or M ORA LS AN D DOG M A
”

h as t h e generati ve v
1 1
i rtu e o f p rodu ci ng the Tri ii ngli l ar
(39 1 St one
i s t h e p r i n ci p l e of life i n t he p rofu ndi t y o f m att er
Al l i s t erm e d Wi Sdo m an d i n i t T h e All i s c on t a i n e d
“ ”
,

All t hi ngs su m m e d i n On e w h e n t h e Son i s i n Wi sdom a nd I nt e l

li g e nce
All was, w i ll b e; t he re ne i t h e rw i ll b e , i s , nor h a s b e e n , m u ta t i o n
1s
w j ,
7 93-1
Allé gori es b reed e roi s by b ei n r
g l i t era lly ac
' '

cep t e d 205 I n
'

All eg ori es of M ason ry be com e l essons of w iSdoin w he n un derst ood . . 5 9 7 -ID

Afleg ori es
;
"
Scri p t ures cont ai n p r ofou n d t ru t hs
of

All egori es o f t h e He rm eti ci st s e xp l ai n e d b y t h ei r si ngl e dogm a

'
2 5 0-1
7 77 -l
Ali e gori es T r u th hi dde n u n der a su cc essi on o f
, . 246-1
Alleg ori ca l a n al ogi es rep res ent e d met a p ysi cai i de a s o f t h e My st e ri es
h
e xp ress i on c h ose n b y p hi l oso p h e rs t o e xp ress t h eo l ogi c a l
. 38 5—u

i de as
an d sy fficaci ous i nstru m ent s o f i n
mb o l e st ru ct i on .

i nvi t es r es e arch an d rewards t h e i n qu i re

o f t h e l oss of t he T r u e Wo r d r e p r e sen t s

t h e sim p l est fact s o f t h e Old Test am e nt a re

th e o perat i ons of N a t u re
of

for M i croprosopos ”

t o D ei ty , re p rese nt s .

et ers o f t he n
l t a m e o f t h e Spark frOm Severit y gi ve

t he n
am e

mga
.

Alp haan d O
. e ar e t h e first a nd l ast let t e rS o f t h e G re e k a lp h ab e t . 7 0 1 -u
Al ph Om ega , Z or oas t er s de fi ni t i on of D ei ty
an d
’
27 3-m
a
l s, th e gr e a t a l t ar o f Eu ro p e ; Au t u m n a lo n g All Sa i n t s D ay
Ap
’
.
-1
Alt ar i n t h e E as t h as an ast ro n omi c l r e fe re n ce
a .

Altar l e d t o N at u re
'
of P erfu m es i n di c a t es t h e Fi r e t h a t i s t o b e p i 7 83-u
m
a p
Alternati v e b etw e en w hi ch t h e hu an m i nd h as v aci ll at ed 69 4-1
s . .

Alva -bii t che ri es i n N e t h erl a n ds 4 9 -1

A
m
? i re
co m p ose d of t h e i ni t i als of t h e w ords t h a t s i gni f y Ai r Wht é r
, ,

Am hest
b iti on h i g
u
o b e ct
j o f hu ma n

Ambrose an d Au gu st in e sai nts di vi si on of th eir

'

, , 1 1 5-u
M y st e ri es 4
5 5 -1
672-u
1 76-u
m en 61 6-u
t he na m
e 61 6-u
as a d ore d i n Ph r
y gi a , At y s, Li b y a 5 8 7-1
ed Sci e n ce u de r Ch ri st i an di sg u i se s 7 32-1
n
an d Pl at o brough t t ia
Ch ri s n i ty an d Ma gi c cl ose
731 -1
g o ds 206-m
b anner of Li gh t 663-u
.
8 DI CE S T or
“
M ORA LS AN D DOG M A
”

An doc i des accu s e d o f the c ri me of di v u l gi ng se cre t s of t he Myst e ri es . 384-l

Cro ss ; Hu n g u s i n t h e th t in the sk y St 80 1 -m
’
An dre w s ,
ni n c e n u ry , s aw . .

Ange ls , ca ll ed
Re fl e ct i o ns p roce ede d fro m I aldab a ot h
, . .

An ge ls c o mm i ss i o ne d t o ai d m a n t o e xe r ci se hi s l i b e rt y
'

Ang e ls ,
f all e n st ars ar e i n Heb r e w M yt h o l ogy fa ll e n
, ,

Ange ls of Evi l fell , as men di d ; to be re st o e d , r th en re i gn of e vi l

Ange ls of th e J ew s co rr esp on de d t o t h e Fe r o u ers of Z o ro ast er :

Ange l i c Army c o m p os ed of Hea ve n ly Host
Anger not res p onsib e l for G od s di sp ensa ti ons
’
o f su fi e ri ng
'

An ge r ,
resu l ts of

An i m al a nd sp i ri t u a l t
n a u re
s of m anki nd .

Ani ma l K i ngdo m sy mb o li ze d by M a ch , t
s u di e d by t he M as t e r
632 -u
Annals , u n de r t h e Caesars t h ere i s t h e Au t h or . of t he 48-u
An oi nt i ng , a sy mb o l of dedi c at i on t o t h e Tru e an d G ood 538—1
Anoin ti ng , I nt elli ge nce t h e so u r ce o f t h e o il of 267 -l
Ant arey a A ran y a , on e o f t h e V e das gi ves r ti on t
’ ’
609-u ,
an a cc o u n of c e a . .

An thr op op a t h i sm o f J ew i sh Scri p t u res o p p ose d b y Al exa ndri a ns 28 5-u . .

Anti qu i ty of t h e doct ri ne t h at g ave li vi ng so u l s t o t h e h e ave ns e t c 669-m , . .

Ant ag oni sms o f m an s n at u re m ay b e i n e q u i li b ri u m if h e w ill i t so 7 65-u

’
. .
,

An ti M asons cau se d t h e ch e a p e ni ng of M as onry ; i ts p om p i ts

-
,

di sp l ay 8 1 4-m
Anti -M as ons of 1 826 i n Am e ri ca t h e b est fri en ds a n d w orst e ne mi es ,

o f M as onry

Anti -M aso ns p u ri fi e d M asonry b y p e rse cu t i on

Anti p a t hy a n d Sym p at hy i n act i on an d O p p osi t i o n resu lt i n Har
,

85 9-1
Anu b i s i n t h e sh ap e of a dog a ide d I si s i n h er se arc h a nd r e p rese nt s— 37 6 4
Ac o m, t h e sy mb o l of t h e Lo rd o f all t hi ngs 621 -m
Aor M u p a l a , Won de rfu l or Hi dden Li ght u n di sp l ay e d t h e Wi ll of ,

7 40-1
Aor o f t h e D ei t y m ani fest ed i n fl a me i ssu i n g ou t of t h e i nvi sib l e fir e 7 40-l .

”
Aor Pas ot “
M o st si mp l e l i gh t ; Ay e n Sop h I nfini t e b e fore
, ,

Ema na ti on 7 4 5-1
Aor Pe na i -Al Li gh t of t h e cou n t en an ce of G o d
, 7 48—u .

Ap art m en t F ourt h 1 8 t h D egre e re p r es ent s fre e do m fro m Evi l

, , , 28 9-u
Ap a rt m en t F ou rt h 1 8 t h D e gr e e t yp i fi es t h e ru l e o f M as o nry
, , ,
2 89-m
Ap ar tment Se con d 1 8 t h D egr ee re p rese nt s rei gn o f Evi l
, ,
288-m
,

Ap art m e n t Se con d 1 8 t h D eg ree re p re sen t s vari o us sce n e s

, , ,
288-1
Ap art m e nt T h i rd 1 8 t h D egre e re p resent s m at e ri a l i ze d co nse qu e nc es 289 -u
, , , .

Ap art m en t Thi rd 1 8t h D e gre e re p resent s t he conse qu e nces o f si n 288-1

, , , . .

Ap art m e nt s i n M y st eri e s p asse d b y de gr e es 432-1

Ap at h y and fai t h l essn ess gr e a t ob st ac l es t o M asoni c su c cess 237-m
Ap hani so n or t h e di sap p e arance w as t h e n a i l i ng of Osi ri s i n t h e ch e st 37 7-u .

Ap h ani son re p res e nt e d di sa p p eara n ce of t h e Su n at Wi nt er So lst i ce 377 -u . .

Ap h ani son , t h e dis ap p e a ra nce of Osi ri s B oo t es, Adon i s 484-u ,

Ap hro di t e , t h e Pri nci p le of Uni ty and Uni versal Harmony .

683-111
 DI GEST or
“
M ORA LS AN D DOG M A
”
9

Ap i s, Aaron ma de i m ag e
t h e Egyp i an g o d
an of t 206-m
Ap i s r re p o du c e d b y A ar on i n t h e dese t as t h e G o de n Calf r l 448 -u
Ap ocalyp se , a K ab a li st i c b o ok se ale d b y se v e n se a l s
, 7 2 7-1
Ap o c alyp se ,
a K a b a li st i c su m m ary o f t h e o ccu l t fi gu r e s di vi des , . 32 1 -u
Ap o c a lyp se ,
a w o nde rf u l e p i c e xp l ai n e d b y n u mb ers as t h e K ey . . 7 28 -u
Ap oca ly p se as o b s cu re as t h e Soh ar ; ap p ea s l t o t h e I ni i a t te
Ap o c a lyp se ,
ti c cl avi cu l e not exp l ai n e d by Christ i ans
c ab a li s

Ap o c alyp se co mp l e t e s t h e Sci e nc e o f Ab rah a m an d -l

Ap o ca l yp se de ri va ti on o f t h e fou r cre a t u res of t h e
, 461 -1
Ap oc al yp se s do c tri n e , t h e p u re K ab al a l os t b y t h e Parisees
’
, 7 27-1
Ap o c aly p se e mb o di es Occ u l ti sm ; n o t wri tt en f or t h e m any 32 1 -m
Ap o caly p se p a i nt s t h e st ru ggl e b e t w e e n G o o d a nd Evi l 2 72-l
Ap o c a lyp t i c p i ct u re s a re p ant ac le s w i t h n u mb ers as t h e K ey 7 27-1
Ap o ca ly p se sh ow s K a b a li st i c m e a ni ng o f t h e T e mp l e 235-m
Ap o c al yp se t h e Ap ot h e osi s o f t h a t Su b li m e F ai t h w hi ch
, 321 -u
Ap o ll o a n d D i onu sos N at u r e a n d Art fro m one co mm on so u rce
, , . . 585—1
Ap o ll o a t D e l p hi t h e t o mb h e l d t h e b o dy of
,

Ap o ll o figh t s w i t h Py t h on t h e sc al y sn a k e , 4 99 -m
Ap o ll o sy mb ol o f t h e Su n
, .

Ap o ll o tri u m p hs ov er Py t h on on M ar ch 2 5 t h 40 7 -m
Ap p oll on i u s o f Ty a na say s G od m u s t b e e xp ress e d b y t h e sp i ri t . . 282 -1
Ap o ll o s o f Al e xan dri a r e fe re n ce t o t h e b ap ti sm o f J oh n
, 262-u
Ap ostl es e arly Ch ri sti ans de e m e d i n co m p l e t e t h e w ri ti n gs o f th e
, . . 248-u
Ap ost l es of Ch ri st ; se cr e t m e a ni n g of t h e n u mb er of t h e 233-111
Ap ost o l i c Cons ti t u t i on s sp e ak o f t h e Chri st i a n M y st e ri es 54 3-1
Ap p ara t u s st a t e s t h a t M alak o t h i s c a ll e d Hai k a l 7 99 -u
Ap p ar at u s u s e d i n t h e G rea t Wo rk
Ap p e t i t e s an d Se nses a re Force s g i v en us for G o od
Ap p ren t i c e D eg re e dec l ara ti o n t h at M asonry i s w orshi p i n
,
-u

Ap p re nt i c e l st D e gr e e
,

Ap p rent i c e , m e a ni n g of p r e p a r a t i on , t est s , p u ri ficat i ons i n D e gre e of . 253-u

App r ent i ce st u di es t he mi n era l K i ngdom sy mb ol i ze d by Tu b 632-u
Ap p renti c es Co m p ass h a s b ot h p oi nt s u nde r t h e Sq u are
’
8 5 4-1
Ap p rent i ce s G ri p M ora l i t y , fai l s t o ra i se t h e candi dat e 64 0-l
’
,

Ap ron of w h i t e sh e e p ski n , o ri g i n of 40 7 -l
Ap u le si us r
re p e se n s t Lu c i u s i ni t i at e d in t o t h e M y st eri es . . 38 7 -390
Ap u li us desc ri b e s an e ff i gy of t h e Su p r e m e D ei t y 4 1 2-1
Aq u a ri u s , t h e fi rst of t h e fou r roy a l si gns , c h arac t e ri zes Reu b en .
-u

Ar ab wi sdo m n ot b y t h e M e di ae va l Ch u rch
l i gh t e d 625-1
'

Arab i an t radi t i ons mu ch i n comm on w i t h t h ose of t h e Heb re w s . . 61 6-1

Arab i a ns n e ve r p ossess e d a fin e ly w rou gh t sy st e m of Po lyt h e ism . . 61 6-1
Arab i ans t a u gh t t h e p ri m ev al fai t h o f on e G o d b y _
M ah ome t 61 6-1
m
Ara t c i f o rm s o f t h e pe rs o n al p r o n o u ns , H e -Sh e 700 -u
Ar ab s mb ra ce d m any K ab ali st s
e

Ar ab s su ch as G eb e r an d Alfarab i u s cu l ti vat ed t h e Herm e ti c sci en c e 8 40-l

, ,
.

Ar amti c form s of t h e p erson al p ron o u ns H e-Sh e 7 00 -u ,

Ara or t h e Ch alde a n Su p re m e D ei t y F at h er of Li ght

, ,

Arcanu m ; t o t h e M ga i st s t h e B l azi ng St ar sy mb o l i zed th e G ran d 8 42 -u . .

it mast br (
s o m e as l o poem
”

Archang els n u mb e e d r se ve n
Archel au s B i sh o p of M es o po t a mi a p ea b rl y Ch ri st i an s ecr e cy 5 44-1 f ea
,
s ,
o .

Archetyp e Of t h e Uni verse di d ne ver n o t e xi st i n t h e Di vi ne M i n d 849-i h . .

Archetyp e of t hi ngs u ni t ed wi th t h e I nfini t e b y t h e Di vine Ray . .

Arc i mag us t h e Su n t h e n ob lest ag ent o f D i vi n e p ower

h 61 2 -in
‘ ‘

, , .

Archi t ec t of t h e Uni verse ; Chi nese Empe ro r e re c t e d a T e mp l e t o

Ar chi t ec ts a m ong na mes

G n ost i c i ni t i at es i nt o t h e i r
of yst eri es 5 43 M . .

Archi t ec ts , Or M asons o f t h e 1 2t h t o t he i 4t h D egr e es ; du t i e s o f t h e 332-u .

Archi t e c ts , syni b OIi srn in 1 2t h D g ree Of t h é Ch i ef o f t h e

'

e
'
202 -l
on nci ent
a 2 35-111

Ah t ec t u r e s i nb OIi si n of t h e fivé o rde rs o f

'
'
’
rc i y , . 202 -u
Argona u t i c e xp edi t i on ; Orp h e us re c e i v e d My st eri es Sam ot h rac e
‘
of

Argriin ent no t squall y nci ng t o di ff ere n t m eh ;

'

c onvi
' ‘ '

Ai ian t h e ory of Cr e at i on o f the Hu m an r ace

‘'

Ari k Au p i n , one of the a p p ellati ons o f Ada m Kadm oh , Macro

t op os

Ari k Au p i n or M acrO p rO SO p os ; Se i r Amp i n or M i cro p i osOp os

'

‘
'

Ari tob u l us , a J ew , of t h é sch o o l o f Al e x an dri a

s
'

l
Aristo b u l us de c l ara ti on c once rni n g J e w i sh Scri p t u r e s 2 50-1
’

.
,

Ari st o tl e accus ed of i m p i e t y f or a b r e ach o f l a w s o f w o rs hi p o f C e res 3 84 -1 .

Arist bt le h e l d t h at e ach St ar wa s a p orti on of t h e Uni versa l soul 67 1 -m ” “

Aristot l e O p i ni on Of c on ce rni ng t h e M y st er i es
, ,

Arist ot l e s ayi ngs o f regardi ng t h e n at u r e o f G o d

, , “

Ari stot l e sh o w e d h o w r e li gi o n m ay b e f ou n de d o n a n i nt e ll e ct ual

AriistOt le schni ingly lé ane d tow ards a n I nt e l li g ent Person a l G o d

‘
67 9-1
Ari st i de s c l ai m e d t h e Ini t i a t i o n b ro u gh t c o nso la ti on a n d h o p e 37 9 -1 . .

Ari st otles Act w as first t h é Uni v e rs e h as e xi st e d f ore v er

’
.

m
,

Ari stotl e s do ct ri ne i m p li es an e t e rna l ov é r w h o lly i n act

’
.

Ari st o tl e s syst e m t ends t o p rove t h at N at u re m ak es toward fi nal

’

o od
g
Ari t hm o ma n cy , Di vi nat i on t he Pyth a g ore a ns
’

sp ec i es o f oi
'

a .

Ari n
s dé cla re d t h e savi o ur analog o u s t o G od and Man 565 u
of a na u re t -

A fié decl are d t h e Savi ou r was re a lly cr eat e d

fi l
”

Arin s t h e Word m
,
ade b y G o d accor ding t o .

Ark ; i m ag e o f o rg an s O f g ené r at i on c ont ai ne d i n Isaa c 4 12-1

Ark o r chest cont ain i n g g eni tals of y oli ng e st C a bi ri i n M yst eri es 42 7 m
‘
'

Arka leus or Hercul e s t h e Scyt hi an Et rus can n a me for t h e Su n G o d 58 7 -11

'

, , , .

Ai t eihi s Proserp i n a t h e savi our w

‘
h o l ea ds sp iri t s t o He a ven 39 5-11
’

-
,

Arte mi s r ep r ese nt s t h e p ri n ci p le of t h e de st ructi on of t h e s e e d 395 u

'

Afti hce r t h e D e mi ur ge w a s t h e G o vern or Of t h e w o rl d a n d t h e 5 5 7 -153

1

Art i st or au t h or m erely port r ay s w hat m

,

a n sh o u l d h e or do 34 9-1
Aryane m i gr at i on fro m t he sl op es Of t h e Hi m a la ya s 7 1 4-11 .

Ashl ar p er fe ct c onné cted wi t h t h e double cnb e of -m

' '

, ,

Ashlar, p erfe ct typ i fies ,

 ”
monsr “
'

12 '
or M oaAL s AN D DOG M A

Attribut es do n ot exist without subst a ce n

Att ribu t es G od ly revealed by his

, on .
‘

Attributes of D eity p e soni fi ed r

A t t ributes of D eity symboli z ed in order to give an idea of G o d 5 13 1 . .

-

Attribu t es o f G od are man s i rt ues 704

’
v -u

At t ributes of G o d are the A d j ectives of O G reat S ubstantive 5 74 1 ne -

A ttributes of G od p resents the whole D i ine Essence under one v

asp ect 55 5 m -

At t ribute of G od p resents the whole Divine Essence of one as p ec t 5 55 m

s . .
—

A ttribut s of O e G od becom se p arate divinities

ne 67 2 1 e -

A tt ibutes of the S oul or G od a r e no t G od or the S oul

r 5 73
, ,
-
u

Att ributes t h title of G od may be a pp lie d to each

,
e 5 55 m -

A tys and his priests mutilated symbol of 4 12 1 ,

-

A tys mutila t ed dies and is r estored to life in M yste ries

, ,
422 l -

At ys t he S un G od of P h ry gi a in M ysteries of C ybele
, 407 -u

A udi to rs the firs t of the degree s of the C hristian M ysteries

, 54 1 1 -

A udito rs wer novices being p re p ared to r eceive C hristian D ogma 54 1 1

e . .
-

Augu tin held t hat eve ry visible thin g was su p erintended by Angelic
s

p o wer
A ugu t ine B isho p of Hi pp o s p eaks of the sublime mysteries of
s , ,

Ch ristianity
A ugustine St on the C h istian religion before C hrist
,
.
, r

A ugustine the S int de fi nes the faith given to N ovices

, a ,

A uir K dm at he Primal Sp a e effected by retraction

on , c ,

A U . . M the three -lettered name of D eity among the Hindus

.
,

A um , if p ronounced would make the earth tremble and

, An g e ls

A um , meaning of the Hindu sacred word 82 m -

A um of the Hindoos whose name was un p ronounceable , 58 4 1 -

A um only p ronounced by its l ette rs ; meanin g of the wo r d 620 m -

A um re p resented by mystic characte r

, 82 m -

A um r e p resented t h e three P owe rs combined in t h e D ei t y of Hindus 620 m

'

.
-

A um the I ndi an S acred N ame of the On e D ei t y ; manifested as

,
-
205 u . .
-

Au p i n Arik or M a cr o p rO SO p os ; Au p i n S eir or M i crop rosop o s

, , 7 99 m ,
-

A ur Light the name of the light of the V estige of Ai ns op h

, , 7 50-111
A ur the S ubstance out of whic h Lig h t fl ows ; the fi re relative t o
“
,

h eat 7 40 m -

A urelius M arcus taught that t h e heavens and s p heres were p a rt of

, ,

the Unive rs al S oul

Au thority is the equilibrium of Libe rty and P owe r
A utumnal Equinox a p eriod of general mourning because of
A utumn al Equinox brought ha rv est and falling leaves
A utumnal Equinox reason for celebrating M ysteries at the ,

A utumnal Equinox reasons for celebrating M yst e ries at the ,

Ayen S o p h I nfinite before any emanation a K abali stic term fo r

,

, ,

D eity
Azes G enu f rom the ma rriage of Heaven and Ea rth
, .
 “ ”
DI GEST or M ORAL S AN D DOG MA 13

Az ilu t h ; D eity fi rst rest ored the uni ve rsality of t h e se ven K ings of

the World
Azi lu t h emanation or the system of e m an an t s from At si l
, ,

Azi lu t h means s p eci fi cally the firs t system of the four worlds or

the D ivine World of the S e p hiroth T heolo gy

Azi lu t h , .

Azi lu t h the w o rld w ithin the D eity

, .

A zo th com p osed of S ul p hur M ercury S alt , 77 3-1 ,

A z oth fecundated by inte llectual energy M aster of A bsolute M atte r 77 8 m

, ,
-

A z oth the Astra ] L ight magnetis m unde rstood by the ancients

.

, ,

A z oth the unive rsal magnetic force the li g ht of life t he magical

, , ,

A z ot of the A lche mist s corres p onds to the Heb e w T etr

, , r a gram
A zo th a t reatise in t h e M ate i a Prima of V lentinus
“
, r a ,
1 61 3

B is t h e p assi ve A the ac t ive ; Uni ty is B oa z ; t h e B inary is J ach i n 7 72 u

,
-

B aal or B al si gni fi es L ord an d M aster 59 1 u -

B abylon a great live serp ent worshi pp ed by the p eo p le of

, , 500 u -

B abylon images of serp ents at T em p le of B el in

, 4 99—1
B acch u s led by a La mb or Ram to Sp rings etc
.
, 4 66—m
, ,

B acon g ave p hiloso p hy a de fi nite ai m and method 7 10 1 -

Bac tria the doct rines of Z oroas ter came originally from
, 2 58-1
B ad Pri nci p le re p resented by the number fi ve 630 u -

B abylonish G od B al the P ower of heat life generation

, , 5 90 1 , ,
-

B abys a p ower set u p as an adversary of Osiris

, 588-u
B ag ha the Felicitous a V edic Su n G od
, , .

B ai n a h and Ha k e m a h I ntelligence Wisdom the se cond Se p hi roth 5 5 2 1 1

, , , . .
-

B a i nah M other the p assive ca p acity from which the I ntelli gence
, ,

fl ows 5 52 m -

B akehi o initiation emble ms of generation p rinci p al symbol at the 42 1 m . .

-

B akehi o initiation raw fl esh ate by the initiate at a

,

,
421 u -

B a k ch os at initiation su ff e rings death resurrection r e p resented 42 1 -u , , . .

B a k ch os cu p bet w een C ancer and L eo a symbol

, , ,

438 -m
’
,

B ak eh o s or B acchus the S un adored in T hrace as S aba Z eus

, ,
410 1 . .
-

B a k ch os slain by T itans w ent to Hell ; rest ored to life

,

, , 406 1 -

Ba l one of the G ods of S yria Assyri a C haldea etc , , , .

Ba l or B ala a pp lied to D eity re p resents

,

Bal seated on a B ull w ith t h e S un for symbol was the P o w e r of

,

, , ,

L ife
B al the Sup reme D eity of the M oabites A monites Carth ageni ans 59 1 u , . .
-

B alance and the hum an form the p attern of the w orld of restitution 794 1
, ,

.
-

B alance equilibrium the mystery of the .

B alance everything in the Universe p roceeds by the mystery of the 305 u

,

. .
-

B alance exp lanation of the S oul losing its felicity by means of the 490-1
,

. .
,

Balance had G e du la h on one side G eb u r ah on the other T e p h are t , ,

‘
OV EI
1
511

B alance h d H k m h on one side Binah on the othe r K th o er 757 m

a a e a , , e er v .
-

B alance has t h e S p hi t li arranged around it e7 62 1 ro -

1

B al anc e held by Ab olute Reason above the male and fe m le on s , a

eac h side is the p rimary idea of thi ngs

B ala n e ins tit uted that j udgments m
,
(
ight be restored an d
e
nc e symb o of a ll Equi libriu fi
Ba1a m
‘

i
1 ,
taught the de nition of ,

B alance t he symbo ,
n d fema le p erson
l of t he male a 7 5 7 111 -

B alance the symbol of the p erson into Whose form the S ep hiroth
,

i s w h at
fi
the S ohar ,
ca lls
'
b
t he
‘

M ystery of
t he

Balder killed b
; y L ok E v i l P rinci p le in t he M ysteri s of the D ruids
e , , 4 60-1n
B alder tornto p ieces b y Hot h er lamente d by the Scandinavi ans
, , . 595 -
-
u

B alder s body p laced i n a boat by Lok and set adrift on the water
’
. . 430-m
B allo t for membershi p ob j ection suffi cient to exclude , 1 21 -m
B anners of Royal Arch D egree rep resent C onstellations
B ap homet adored as an idol by the T emp lars is an abs urdity 8 1 8-1
B ap h o m e t of the T em p le r e p resenting Sulp hur or a goat s head ’
, ” 1
B a phomet the hi erog1yp h1e fig ure re p resenting the universal agent
w

,
. . 7 34-1n
Ba p ti st r el igious systems a pp ro xi mating in t he time of J QhP t 11 ?
‘

,
, 24 7 -m
,

B apt i m among th e Gnostics refers

s to the N ame Hi dden
B ap tism as a sacre d rite ap p lied f or by C hrist

B ap tis mis a p rep aratory symbol p receding death

B ap tism of J ohn the original rite
B ap tism n of th ei mp t t a st ceremoni s
,
o e o r an io e .

e d o tri nes ex p lai ned

,

B d ar e s an s c

B d
ar the S rian
es an es ,
y C hristians e mbraced the doct i nes of r 55 3-m
t h Syrian C h i stia q uoting f m his Bo ok of
“
B arde san e s, e r n, ro th e

m Abbe , M emoirs
for
.

B ar el , t he History o f J acobi nism

Ba se habit to defame a wo rt hy man

B asi li dea n cer emonies w ere varied and so m e wha t fantastic 543 11 -

B asi li de an s a C hri stian se ct p ract 1 ce d M ysteries 542 m

'

-
, , , ,

B asi li de ans e eleb ra t e d j an date o f Chri st s b ap tism in t he J ordan 5413 11 ,

-
,

Basi li deans g av e t a li sm ans to every candid ate 542 111 -

B asi li de s conc ep tion of G od by

, . 27 1 u -
‘

B as i li de s doctrines embrace d 365 emanatio ns 55 4-u

B asi li de s p e rs oni fi e d attri butes of G O CL 1 n th e th eory of
,
27 1 m -

B asi li de s the C h ri stian G nostic taug h t t he seven emanation id ea 5 53 1

.

-
. .
, ,

B asi li k the ro y al ensign of t h e P h arao hs

, .

B asil Bi sh oo of C aesarea s p eaks of t he s ecrecy of t he early C hris

, , . ,

B aseof a ri ght angl e triangle re p resent s D eity and the . ,

,
Div in e . . 861 -111 ,

Base of t h e ri ght angle tria ngl e i s F em al e

, ,
16 DI GE ST or
“
MORALS A N D DOGMA ”

Be li e f,
essential of a Perfect E lu
,

Be lief in a futur e existence from a desire t o rem edy in j u st i ces of thi s 830-l .

Belief in Deity and I mmort ality a natural feel i ng 5 1 7-u

Belief in Divinity in dang er because of misinterpretation 65 2-m
B elief in God s benevolence wisdom j ustice a p art of M asonic
’ '

, , ,

Creed
Belief in N ature as all sufficient not real Atheism .

Belief in the Father o f All Masonry wisely requires a ; why

,

Belief o f a Mason regarding p ai n and suff e ring .

Belief o f Maso nr y 220-1

Belief of the Patriarchs did not exclude symbolic representatio ns 5 1 2 m . .
-

Belief result o f re j ection of moral and religious

,
1 9 7 —m
Belief without understanding applied to the Word o f a -m

Beliefs of the Templar Chiefs indicated by hints and symbols of

Masonic
Beliefs must be separated from our certa i nties 7 76-u
Bellerophon fights with the Chimera 4 99 m -

Beli n or B eli n us : Gaul s worshipped the Sun under the name o f 59 1 u . .

-

Benares temple repres ents Surya drawn by a horse with twelve

heads
Benedict the Fourteenth Pope renewed Bull of Clement t h e
, ,

Benefits o f the Great Work to the So u l and to the Body .

Benefactor mus t look for apathy in those he benefits 3 1 7 -u

Benef acto rs en j oy reward hereafter 1 7 2-u
Benefactors to do all be hi ndre d have others reap reward the lot of 238-u
, , , .
'

B enefice nt operations are slow ; those destructive are rapid 3 1 7-m

Benigni ty or Mercy of God the Male ,

Benignity poured into the Autocracy of Deity determines the con

t i nu an c e o f the Universe
Benignity tempering Justice enabled Deity t o
Berne Masons in 1 7 43 proscribed by the council of
,

B eth Alo hi m states that before God formed a conception he was

alone 7 5 2-u
B eth is the woman ; Ale p h t h e man ; O ne the Principle ; t w o the
°

Word 77 1 -1
Bible added to a point within a circle vapid interpretation o f the 1 05-m
, . .

Bible doctrines o f clothed in language fitting the understanding of

, ,

224-1
Bible expresses incompletely the religious science of the Hebrews 7 44-l . .

Bible Holy one o f Great Lights ; part of the furniture o f the Lodge l l m
, , .
-

Bible speaks of Deity as Light ; a lso the Isabeau s and Kabalists 7 39-1 . .

Binah and Ha ke m ah denoted by He Yo d ,7 9 8-m

Binah and Ha k e m ah the two lob es of the brain of Adam K admon : 7 58-m
,
.

Binah by Hak e mah s energy an d the second Yo d pro j ected the

,
’
,

seven Sephiroth
Bin ah conj oins with Hak e mah and shines within Him
Binah fe m ale p l aced i t se lf on t he left sid e of Hak e mah
, ,
 DI GE S T or
“
MORALS A N D D OGMA '
~
17

Binah i lluminated withi n Hak e mah by a second Yod issued forth 7 56-m
,
.

, . .

Binah in con j un ction with Ha k e ma h conceives and the outflow is

Truth
Binah I n formatio existent in t h e Corona of the World of E mana
, ,

tion
Binah is a person and termed Mother I mma ,

Bin ah is imbued by Wisdom with a luminous i nfluence

Binah is the lower apex of the three Y ods composing the Yod
Binah is the productive intellectual capacity whi ch is to produce
the Thought D aa t h ,

Binah Kabalistic meaning

,

Binah produced the seven Kings al l together

Binah represents or is the E agle ,

I
Binah the Mother Hak e m ah the Father in equilibrium as male
, , ,

and female
Binah the Mother quantitatively equal to Hak e m ah
, ,

Binah Understanding sends all thin gs into the worlds of

, ,

Binah s seven sons were perfect rigors not connected with a root
’

in the Holy
Bi nah s sons plac ed in equilibrium when Wisdom was conformed
’

Male and Female .

B inary a measure of Unity

,

Binary become Unity by con j unction of Generative Power and

Productive Capacity
Bin ary is Jachin ; Unity is Boaz
Binary is Unity multiplying itself by itself to create 7 7 1 -m
Binary manifests Unity ; Unity itself and the idea of Unity are t w o 7 7 1 -u .

Binary number stands for everything false double , .

Binary number two expresses the contraries in nature

, ,
630—m
Binary the generator of Society and law the number of the Gnosis
,
77 1 -m ,
.

Birth of Mithras celebrated on Dec 2 5 t h . .

Black E agle the King of Birds can fire the Sun

, ,

Black o f the natur e of the E vil Principle or Darkness ,

Blazing Star a symbol of Sirius

Blazing Star an emblem o f Prudence O mniscience All Seeing Eye 506-u , ,
. .

Blazing Star an emblem of the Sun to our ancient E nglish brethren 506-u . .

Blazing Star ( an O rnament of a Lodge ) sy mbolism of the 15 ,

Blazing Star announces the birth of the Sun .

Blazing Star emblem of the Divine

,
1 36-m
Blazing Star of Truth formed by Faith above R eason resting on
R evelation
Blazing Star or an image thereof found in every initiation 842—u '

Blazing Star or Horus off spring o f Sun and Moon

, ,
1 4-u
Blazing Star the sign of the Grand Arcanum to the M agi st s 842-u
Blazing Star the sign o f the Quintessence to the Alchemists 8 42-u
Blazing Star the sign of the Sacred Pentagram t o the Kabalists 842-u . .

Bless ing notwithst andin g its evils life is a

, , .

Blessings of tri als p ai n sorrow will b e

, . .
18 Drens r
'
or
“
MORALS AN D DOGMA ”

B lindn ess , mi se ry , bondage symbo lized by the condition of candi

,

Blows sym bo lize Chr ist s betrayal refusa l of protection ’

, , c o n de m

Bl u cher guided by peasant boy saves Wellin gton from

, ,

Blue Mas onry mistaken explanation of sym bol of the wee p ing
,

virgin 379 -u
B oa z and Jachin explain the mysteries o f natural antagonisms 772 u -

Boaz and Jachin parallel lines point in circle represent Solsti c es SOfi u
, , , . . . e

Boaz and Jachin symbols of the b i sexuality of the I neffable N ame 84 9 m

,
-
. .
—

B oaz has set o n it the te rres trial globe a symbo l of our material ,

p art
B o az is Unity ; the Binary is Jachi n
Boaz nam e of th e column at the left of the entrance ; meani ng o f
, 9 —1
Boa z one column of th e Temple of Wisdom represents the Passive 860 m
, , .
-

Boa z referred to symbolically

,

Boaz represents Glory one of the Sephiroth of th e K ab al ah , 26 7 1 .

-

Boaz the eighth Se phiroth is Splendor or Perf ection of the Deity 7 364
, , . .

Bodies ani mated by a portion of God s own being 609 l

’
-

Bodies return to the elements a perpetual Gen esis 54 0-u —

Body : D ok e t es believed that Christ took upon Himself only the

appearan ce of a
Body So ul and Spirit the Hermetic Tria d
,
.

B ody s universal medici ne is the Qu intessence a combination o f

’
,

light and gold

Bohemian Thot correspondsto the Hebre w Te t ragram
” “

Bolingbroke Lord acti vity and usefulness in retirement

, ,

Bootes is the great Star Arcturus ,

Bootes plays a leading part in Lands eer s O siri an legend 48 3 4 8 7

’
-

Bona Dea th e name of the Mysteries o f R ome

,

Border around the columns o f the lodge symboli sm o f the 20 9-m ,

B o rsi p p a seven stag es of the pyramid of

,

B o rsi p p a : the pyramid of Bel at Babylon cont a

ined seven spheres of 729 u .
-

Boun ds set t o the Scope of our human reason by Deity 8 5 2—m

Bo u ndeh esch an ancient sacred wr iting concerning Zoroastrianism 61 2 u
, , .
-

Bourbon dynasty runs out with Bomba 4 9-u

Brahm Source of all Very God without sex or name
, , , .

Brahm a as incarnate I ntelli gence communi cated knowledge to man 604 -u

, , .

Brahma having created the Universe was absorbed in the Supreme

, ,

Spirit
Brahma of the Hindus a personification of the Sun ,

Brahma shared the corruption of an infe rior nature

Brahma the creating agent of the Veda interwoven with the Uni
, ,

Brahma the creating power of the Hindu T rinity

,

Brahma the divine male produced from that which is

, ,

Bra hm i ns expres sed the Activ e and P assive ide a by a statue , , of

both sexes . . fififi-

u
20 DIGE ST or
“
MORALS A N D DOGMA ”

Bull ; the symbols of the Sun and Moon appear o n the head neck , ,

back o f the
B u lls symbolism of
,

Burni ng bush of the Scriptures .

B u rdens of Government borne by those who reap the benefits 1 7 6-u

Bur ials eulogies at
,
1 8 7 -m
Burke members of Commons left when he rose to speak
, 37 -1
Bu t h os and His hought made Wisdom fruitful by Divine Light
T . . 563-u

Cabala composition of immaterial man according t o the

, , 5 7-1
Cabala Tetractys composed of letters of the name of Deity in the
, . 60 -l
Cabalistic clavicules E zekiel and the Apocalypse have occul t e xp la
, ,

Cabalists expressed Heaven the Tetractys the name of God by , , ,

number ten 5 05 u -

Cabalists expressed the perfect number ten by a Tau cross 5 05 u -

Cabiric Divinities worshipped at Samothrace names of

, 426 1 ,
-

Cabiri in Samothrace were celebrated the Mysteries of

,
407 u -

Cabiri the seven sons o f Tsadok the Supreme G od of Phoenicia

, 7 28 m , . .
-

Cable tow o f man s natur al and sinful will

-
’
639 u -

Cad uceus bo rne by Hermes Mercury Cybele ,Ogmi u s the Celt , 50 2 l ,

-

C aduceus of Hermes represents the Universal Seed kept a secret 7 75 u , . .

-

Caduceus originally symbolized the equator and equi noctial Colure 503 u . .
-

Caduceus was a winged wand entwined by two serpents 502 l -

Caesar Julius reigns because the ablest

, ,
4 9 -u
Caesars follow p eriod o f convulsion 30 l -

Caesars no insurrection but the exile of Syene under the

, , 48 u -

Cagliostro introduced the E gyptian R ite of M asonry 82 3 m -

Cagliostro was the agent of the Templars and wrote t o London

Mas ons 8 23 m
’

Ca g li ost ro s seal had three letters on it L P D 8 23 m

’
.
-
, .

Caiaphas as bishop to be opposed by Masonry

, , 20 1 -

Cain slew Abel and peopled the earth with the impious 599 m -

C a lamity in Providence is sought the solution of

, 1 89 m -

Calendars regulated by rising setting con j unction of the Fixed Stars 4 64 u

, , .
-

Calf Aaron reproduced the Bull Apis in the Golden

,
448-u , ,

Caligula horrors of despotism

,
4 7 -1 2 7 u ,
-

Caligula made his horse a Consul 49 m -

Call of honor or virtue responded to by the basest and l owest 20 1 u -

Cam a or Sita slain by Iswara put in the waters in a chest

,
428 u
,
-

Cancer and Capricorn the Gates of the Sun were the tropical points
,

of

Cancer includes the stars Aselli little asses device of Issachar , , 46 1 -1

Cancer the Crab named because Su n began to retreat southward
, , . . 440-u
C andelabrum golden i n Temple ; seven lamps
, ,
l o—m
Candi date first brought t o the door in a condi tion o f blin dness 639-u
 DIGE ST or
“
M ORAL S A N D me nu ”
21

Candidate for baptism among Gnostics rep eats formula 561 -1

Candidate i n Indi a listened to an apostrophe to the God of N ature 361 -1 . .

Candidate in I ndia neither barefoot nor shod made three circuits 362 u
, , . .
-

Candidate in I ndia requi red to mak e a vow was spri nkled with
, ,

water
Candidate in Indian Mysteries clothed in a linen garment 361 -1
Candidate in In dian Mysteries received name cross level and Word 428-m
, , .

Can didate in I ndian Mysteries sanctified by the sign of the cross 361 -1 . .

Candidate in I ndi an Mysteries slain and rai sed

Candidate in I ndian Mysteries takes three steps at right angles 428 -u
Candidate in Myste ries after initiation became free 42 1 -1
Candidate in Myste ries confined in dark cell three days and nights 42 1 -m . .

Candidate in Mysteries died raised witnessed search and discovery 42 1 -m ‘ ‘

.
, ,

Candid ate , nothing inco nsistent to feelings o f a gentleman required

328-u
Candidate obliged to wait for years between the lesser and greater
'
38 5-1
Candidates for I nitiation were required to undergo severe trials 385-m . .

Can dl estick represented twelve signs th rough whi ch seven planets

Candlestick with seven branches meaning and symbolism , 4 10 m -

Capability for better things than we know 1 92 u -

Capacity to possess adequate ideas of Deity limited by o u r faculties 67 4 u .

-

Capella announces the commencement o f annual revolution o f Sun 464 -m '

. .

Capella Martianus in his hymn t o the Sun gives many names

, ,
58 7 1
,
-

Capella never sets t o the E gyptians 4 56-m

Capet dynasty dwindles o u t .

Capricorn represented by the tail of a fish Son o f N eptune device , ,

of Zebulon

Caracalla horrors o f despotism u nder

,

Caracallas succeed the Julius Caesa rs

Ca rp o cra t e s enunciated a doctrine of existence
Cashmere people worshipped serpents
Catacombs under R ome suppos ed to h ave been of E truscan origin 54 2-u . .

Catechumens Mass the fi rst of the two of the Christian Mysteries 54 1 -1

,
. .

Catechume ns the second degree o f the Christian Mysteries

,
54 1 -1
Catechumens were baptized and were instructed in some o f the
Dogma
Catholic Church sacraments found in Mysteries o f Mithras
Catholic Temples meaning o f the serpent surr ounding the Terres
,

trial Globe in
Cause contains in itself what is ess ential in the effect 7 03-u
Cause inconceivability o f a Great First
,
5 70 1 -

Cause of All divided into the Rct i ve and Passive 653 1 -

Caus e of all given a name and perso nified 674 m -

Caus e of all is the Universe an intelligent Being ,

667 l -

Cause o f all that exists is a R ay of Light from Deity 267-u

Cause o f all things and the Causes which fl ow from Him compared 7 60 -u . .
 ”
22: DIG ES T or ,
“
M ORALS ~AN D ,
-
DOGMA

Cause o f the Universe recognized in Mod ern Degr ees

-
625-111 1 . “

Cause ; the Universal First di vided into the Active and Passive ,
;

Caus es .

Causes o f all created thi ngs were t w o— Active an d Pas sive .

Causes of nature the element s as Passive principles ,

Causes of natur e the heav enl y bodi es as Active principles

,
.
.

Caus es of nature were assigned sexes

.
.

Cau s es the A ctive and t he Pa ssi v e were two gr eat Divinities

, , ,

Cave and the most ancient Temples s ymboli z e t h e Universe ,

Cave used in M ysteri es for the re c epti on of candidates

.
.
,

C ebe s ; allegorical picture of .

Cei ling of lodge symb o lis m o f , l

. Celebr ation of Greek Mysteries continued ni ne days

Celsus ob j ected t o t he concealed doctrines of t h e C hri sti ans
Censu re upon men s acts often undeserved ’

Cens ure of a man often falls h eavies t on his f am i ly

. -

Cent er of the circumference sig nifies the Universal Spirit 629 m -

Center of the Square and Compas s governs successful work

Centers of Life Heat Light points around whi c h gr avitat ion acts 843-
. , , u , . .

C entralization free st ates tend to , . .

Ceremonies of initiation into the Mysteries of Mithra 425

Ce re monies of Mas onry have more than one mea ning .

Ce remoni es of t he Myster ies conducted in caverns di mly l ig hte d 1 .

-

Ceres at Autumnal E quinox w as c el eb rat e d t h e M yste ri es o f

, 49 1 -
m ,

C eres isolat ed by
Ceres the name of the religious Mysteries of Gre ece .
.

Cha erm on not warranted in stating that E gypti ans w ere Ep i cu rea ns 665- m, z

Chain of life fro m the Hidden Deity

,

Chaldea ; Abraham carried the orthodox traditions from

Ch alde an n a m e for the Su n God was B el .

Cha ldean Triad Bel Orosm a des , , ,

Cha ldean Universals part of the perfe ct Generative Power 742 m -

Chaldeans considered Light divine and thought it a god

Ch alk charco al an d a vessel of clay materials for the work o f a
, . .

Master i »
548 -1 11 ;
Ch ance and N ecessity g iving way to Law permits man to b e m orally -
,
- ~

free ;

Cha nce coupled w ith Free Will or N ecessity coupled with Law
, , .

Chance God Intellig ence undistinguishable by

, , ,

Chance is Law unacknowledged .

Chanc e or accident absent in the plan of the Universe

Ch andos Sir John might give his hand to a true Knight
, , 808—ur
.

Chan g es in nations and the earth proceed sl owly a nd continuously 90- m, . .

Chang ti the name of the Hindu God Salsya gi ven by the Chinese 55 1 m
-
, , , .
r

Ch ang- ti 1 s the Universal Principl e of 61 6-m v

,

Chang ti or X am ti the Chi nese Sovereign Lord of th e Worl d

-
,
-
, 61 6—u . .

Ch ang- ti represented by th e firma me nt Sun Moon E arth

,
-m , , , ,
. .

Ch angt th e-Su pr e m e Lord or Bei ng of th e o ld Chin es e cre ed 61 5-u »

.
,
.
.
24 D IGE ST or
“
MORALS AN D DOGM A ”

Chi nes e Mysteries came from Indi a similar rites 429-m , . .

Chinese pal ace whose four gates looked towards the fo u r corners 462-m . .

Chinese preserved the primitive revelation longer than other nations 600-l .

Chinese Sabeans represented the Supreme Deity ascomposed of t hre e 5 5 l l .

-

Chinese sacred book says the Great Principle produced Yn and Y ang 630-l .

Chinese symbolized the world by a ring between two serpents 496-1

Chi nese Trinity Chang-ti Tien T ao ; explanation of creation
, , 55 1 -1
,

Chinese under their third emperor erected a Temple to the Great

, ,

Architect of the Universe 61 5-1

Chi nese were no t idolaters until within t wo centuries o f Ch rist 61 5-1
Chi valri c degrees co-operate with those that teach lessons o f morality 8 13-l .

Chi valric degrees represented b y 202-u

Chivalric Degrees urge the victory of the spiritual over the material 856-m .

Chivalric principles as in former days the world needs the exercise o f 5 78-m
, .

Chiva lry a Spaniard said is a religious O rder and there are Kni ghts
, , ,

in Heaven 80 8-m
Ch och m a h Kabalis tic meaning o f
,
202 l -

Ch o p i n e l or Jean de Meung flourished at the co u rt of Phili p Le Bel 823-u

, ,

Chr i sh na a ssumes human form still is Divine ,

Ch rishn a declares the soul never w as no n-existent 5 1 8-u '

Chri sh na Govinda the Divine Shepherd Messenger of Peace

-
, ,

Chri shn a manifest from age to age as V ice prev ai ls over virtue 603 m -

Christ a manifestation o f Divi nity ; Divinity under another form 568 -u . .

Christ an ob j ect of gratitude and veneration to all

Christ and the Holy Spirit produced by Intelligence 560-u
Christ applied for baptism as a sacred rite 262-u
Christ baptized in the river Jordan on Jany l oth 54 3-u .

Christ condition o f the w orld at the coming o f

,
308 1 -

Chr ist doings and acts o f

,
309 1 -

Christ great similarity between doctrines of the E ssenes and those of 260-1
,
.

Christ is the expounder of the new Law of Love 309 m -

Chr ist John Paul spoke in enigmatical language

, , ,
249 -u
Christ M as onry enforces the sublime lessons of
,
22 1 -m
Christ not unf ortunate by being nailed t o the cross 316-1
Christ of the Apocalyps e likened t o O rmuzd 27 3-m
Christ proclaims a new Gospel a new God s Word 309 -u
,
’

Chr ist sa luted first by the three Magi ; meaning of the act 731 m -

Christ sealed the Gospel o f Love with His life '

3 1 0-m
Christ taught a lofty morality Simple truths no abstruse theology 540-m ,
—
. .

Ch ri st t au g h t by symbols a nd parables
,
37 2 m -

Chri st t e a ch es Liberty E quality Fraternity

a
,
309 u ,
-

Chris t teaches the old Primitive Truth uttered once again 309 u -

Christ the Gnostic E on never really clothed with a human body 55 9-1
, . .

Chris t the life of Ch ri sh na Similar t o that of

,

27 7 m -

Christ the Word O nly Begotten the Life the Light

,

, , ,

Chri st was no t crucified according t o the B as i li de ans 554-u .

Christ w as The Light that lighteth every man that cometh into
“

”
th e World
 DIGE ST or
“
MORALS A N D DOGMA ”
25

Ch rist s advent announced by a Star in the E ast

’
5 1 1 -m
Chr ist s bi rt hplace resounded with acclamations of the Hosts
’
51 1 1 -

Christ s commandment to love one another

’
31 0—u
C h rist s for inhabitan ts would relieve the world of the ills of life
’
719 m -

Christ s name less sonorous to some Gnostics than O rpheus

’
732-u
Christ s nativity celebrated o n the day Mithras or O siri s were fou nd 5 l l -m
’
.

Christ s religious teachings the same as that o f the Patriarchs

’
54 1 -m
Chr ist s teac hings bequeathed t o man included in ou r M asonry
’
—m .

Christ s teachi ngs in the light o f the R ose Croix De gree

’
308-111
Christ s teachi ngs nobler and purer than those o f any other mora
’

l i st 7 1 9-7 20-1
C h rist s unselfish acts shoul d be o u r em u lation and example
’
7 20
Christian antiquity did not decide whether the st ars were ani mated

p ractic ed Mysteries of E gypti an origin

B as i li de ans 542 -u
Fathers quote Orp hic hymn teaching Unity of G od 415 u -

I nitiates divided into Auditors Catec humens Faithf ul

, 54 1 1 , . .
-

interpretation of the Blue Degrees 639 u -

Lodge must have Christian Bible ll m -

Mysteries conferred three degrees o n Initiates 54 1 1 -

philosophers held that each star contains a part o f the

.

Chri shn a s life and doings similar t o that o f Christ 27 7 -m

’

Christ ianity and Philosophy mingled under the spirit o f toleration 24 7-1 . .

Chr isti anity at the bottom was love

Christianity begins from the burni ng of the false gods by the people
themselves
Chri stianity crus hed o u t the occult philosophy . .

Christ ianity did n ot discover the love of G od .

Chri stianity in its early days taught in Mysteries

Christianity led astray by substitution o f faith for science
Christianity reveres the Magi w h o came to adore the Saviour
Christ ianity teaches Fraternity but not political equality
Christ ians called Atheist s and put to death as such .

Christians contentions among early

,
.

Christ ians do not explain E zeki e l or the Apocalypse .

Chri stians have made the Solst i ces feast days of St John 5 95-m .

Christ ians held their Mysteries in the Catacombs .

Christians in Masonic degrees appear some of the teachi ngs of the

,

C hri st ians ; Jewish tradi tions Talmud and pretended hi story cl ai med
,

Christian s o f Syria embraced the doctrines of B ar desan es

Christians pecul iarities and chara cteri sti cs o f the early
,
.

Christians teachings o f the early

, .

Christians the primitive truths o f the E gyptians were taught by

,
26 D IGE ST or
“
M ORALS A N D DOGMA ”

Christ ians the simple a nd sublime teachings of Christ were p rac

,
.

ticed by the
Chr i stians took refuge in the Catacombs when persecuted .

Christians worship Christ more for his Humanity than for his Di
7 43-m
Chr ist os and Wisdom ascended to Heaven before Jesus was c ruci

Christ os the titl e assum ed by the Johannite Ponti ffs

,

Christos united t o the E on Jesus by b aptism

. .

Christos with Sophi a Achamoth redeemed the world

-

Chur ch and Throne mutu al ly sus tain each other

‘

Church o f R ome pretensions and doings of the

,

Church received new set of symbols to conceal from the profane

the Truth 840-u
Churches not needed but for expressing reli gious homage 21 1 -l
Chry sippus a subtile Stoic moved the world by the Universal Soul 670-u
, ,
.

Chrysostom Bishop o f Constant i nople Speaks of secrecy of Mys

, ,

t e ri e s 546-m
Cicero claimed that I nitiation made life agreeable and death h op e fu 1 37 9-l .

Cicero declares Pythagoras thought G od is the Universal So u l 667-u

Cicero held that we expiate below the crimes committed in a prior
lif e 399 -m
Cicero states that the Soul must exercise itself in the practice of
virtue

Cicero writes and argues for the intel ligence of the Universe 670-m
Ciceronian period referred
Ciceros in a period of convulsi on
Ci mb ri ans carried brazen bull with them into Sp ain and Gaul 4 50-m
Ci rcle a symbol in the Druidical mysteries .

Circle and Serpents found in Persia Chi na Java Athens Mexico 496 m , , , , . .
-

Circle between two parallel lines connecting them a symbol of 54 8-m .

Circle between two serpents a symbol of the World with the Chinese 4 96-l .

Circle enclosing a point between parallel lines a Kabali stic figure 1 05 m , . .

-

Circle enclosing a point between two parallel lines ; Bible added 1 05-m . .

Circle enclosing a point parallel lines columns represent the S0 1

, , ,

st i c es 506-u
Circle enclosing a point two parallel lines and single Tau gives
,

Triple Tau
Circle equal to the Square which turns on itself
Circle formed of Mich a el Gabriel Uriel R aphael di ff ere nt faces
, , , ,

and letters
Circle or ring supported by two serpents ; explanation of
,

Circle representing the Universe bounded by t w o parallel lines

Circle the Sohar and the Kabalists form the mysterious
, .

Circle the Speci al symbol of the first Sephi roth

Circles of the K ab a lah divided by a rose cross compose Dante s ,
’

Circles, t en, under the myste ry of p

t h e t en Se hi roth .
 DIGE ST or
“
MORA LS AN D DOGMA ”

Columns Jachi n and Boaz are symbo ls of the bi Sexuality of th e

, ,
-

name
Columns Jachin and Boa z at the entrance t o the Temple
, ,

Columns Jachin and Boaz represent angels of fire and water

, ,

Columns Jachin and Boaz represent two of the Sep h iroth

, ,

Columns Jachin and Boaz symbolize the equ i librium of N ature

, , .

Columns Jachin and Boaz symbols of faith and trust

, ,

Columns meaning of Strength and Wisdom ou r t w o

, ,

Columns oi Se th E noch Solomon Hercules symboli ze the law of

-
, , , ,

E quilibrium
Columns of 1 7 th Degree represe nt Spi rits of Fire 27 0 -1
Columns of the Temple at Tyre co nsecrated t o the winds and fire -1 .

Columns o f the Temple Jachin and Boaz Sun and Moon

, 7 76-m ,

Columns of the Temple that symbolize the Universe 8 48 m -

Columns or lights of a Lodge indicate angles o f a right angle

, ,

triangle 861 -m
Columns that support the Lodge are Wisdom Power Harmo ny o r , ,

86l -m
Columns that suppo rt the Lo dge stand at the three angles o f a
triangle
C olumns two customarily surmount ed by globes
, ,

Co lumns t w o imitations of th ose at Temple o f M a lk art h

, ,

Columns t w o in the porch of the Temple

, ,

C olumns two size description names

, , , , .

Commentary of the R abbi Ch aj u n Vital the Si p hr a de Z eni u t ha 7t ,

. . .

Commentary states that the Kings died because equilibrium did not
yet exist 797 l -

Commodus horrors of despotism under

,
4 7-1 2 7 -u ,

Common people must le a rn thoughts

'

Co mmunion with Deity the great desire of man 65 2-653

”
“
C ompanion originated from Mithraic Mysteries 425-1
Compass a symbol of the Heavens and celestial things
Compass an ins trument adapted to spherical trigonometry
,
850-u
Compass and Square rest o n the Scriptures and form the Star of
Truth
Compass and Square teaches all that is contained in other symbols 854 1 . .
-

Compass deals with spherical trigonometry

,
ll l -

Compass emblem of what concerns the heavens and the Soul

,
1 1 -l
Compass held in the hand o n the female side of the Hermetic figu re 850-m .

Comp ass is the Hermetic symbol o the Creative Deity

f 85 1 - m
Comp as s o f Faith is above the Square of R eason 84 1 m -

Compass o f Science in connection with the Celestial T riangle forms

Solomon s Star
’

Compass points beneath the Square for the Apprentice

Compass points for the Fellow Craft one above one below , ,

Compass points for the Master both dominant

, ,

Comp ass points of under Squar e ; symbolism of

, , .
 DIGE ST or
“
moRAL S A N D D0 G MA
"

Com p ass represents the spiritual intellectual moral nature of the

, ,

double Humanity
Co mpass surmounted by a crown si gn ifie s
Compensation for se eing in j ustices hard to reconcile
Composite order of architectur e is emblematic of
Compounds have movement sensation nutriment subsistence
, , ,

Comprehension of the consistency and harmonious ness of the K a

balah
Compression of the removed Primal Light into Points
Compressions in their relation to Creation .

Concealed doctrine common to all found in the ancie nt dogmas

, . 729 -1 . .

Conception of the base of philosophy long in development 67 4 m -

Conception of Deity corresponds to man s moral and intellectual ’

attainments
Conception of God arrived at by a study of our own souls
'

Conception of God impossible except as He mani fests Himself

Conception o f infinity impossible ; or of immateriality
Conception of ourselves as a limited Being leads to God as a limit ‘

less one
Conception precedes the entering of the Soul into the embryo 7 5 5-1 . .

Conceptions o f God are idolatrous in so far as they are imperfect 5 1 6 1 . .

-

Condorcet ; through the ages will ring the words of 4 3-u

Co nfl agr a t i on of the funeral of Hercules the setting of the Sun in
glo ry 59 2 m -

Conflict between Good a nd E vil

Conflict between Good and E vil continual in Soul of Man 4 74 l -

Conflict between the Divine Principles a nd the natural

.
55 6 1 -

Confidence gives the loftiest character to business 141 1 -

Conformation and constitution eff ected by means of veiling 7 95 —1

Co nformations seven descend and all things become in equilibrium 7 98 -m
, , .

Confucius best doctrines Chinese were fitted to receive were those of 38 u

,
.
-

Confucius defines Chang ti and the Tee n -

61 6 m -

Confucius drew his doctrines from the Mysteries 37 3 1 1 -

Confucius forbade making images or representations of the Deity 61 6—u . .

Conf ucius Magism was the science of

,

Confucius Masonry reiterates the maxims of

,

Co nfucius maxims of
,

Confucius p o ss esse d t ru e Knowledge of De i ty

Confucianism did not include idolatry
'

Confused figure is Zero the emblem of chaos

,

Conj unction of the Generative Power and Productive Capacity

necessary for Creation
Con j unction of heaven and earth engender all beings .

Conj unction of male and female when Ha k e mah and Binah were
Side by side 757 u .
-

Conj unction of the Will and capacity to produce the Act of Thought 766-l .

Conscience a moral faculty which enables u S to perceive the moral

, ,

law of j ustice 832 u -

30 DIGE ST or
“
M ORAL S AN D DOG MA ”

Conscience a rule ,
of conduct h i gher than what we have ever at

832-u
Conscience faithful ly used and developed enables us t o learn j ustice 832-l .

Co nsc ience the voice of Deity 226-u

Conscious ness of a thinking soul other than ou r bo dy a proof o f the
soul s o w n existence
’
.
67 3-11]
Consciousness of G o d the highest evidence o f His e xistence and
ou r existence

Consc iousn ess of many thi ngs in us

Conscio u sn ess of mystery beneath the commonplace 1 90-m
Cons cio u sness of se lf a gift like instinct .

Consciousness of se lf coexistent with our exist ence 673-1

Consciousness o f the individu al re veals itself alone 222-m
Consciousness the only real proof of the verity of certain things 30 1 -1 . .

Constan t i nople See hos tile t o that o f R ome from the time of Photius 8 1 5-l .

C onstantine s Cross ’
292-u
Const ellatio ns and divisions of Zodi a c Stars 409
Conste llations Capella Pleiades and others celebrated
, , 466-u
Constellati ons figured on Mithraic monument at R ome 50 7 -1
Const itution what ki nd of will guarantee liberty
, ,
2 1 1 -m
Constitutions of government express t h e Passive Stability of the
Will o f the Pas t 860-u
Constr ai nt sens ed when independence is confined by other natures 695-m . .

Contented spirit a remedy for all the evils in the world 144-m .

Contentedness of Mason must not be mere contented selfishness 1 47 m . .

-

Contest between good and evil concentrated in the bre ast of man 563 m . .
-

Contest between Good and E vil typified by the course o f the Sun 594 m -

Contraction o f Deity within Hi mself e ff ects a quasi-vacant space 7 66-11 . .

Contraction of God at the eman ation process termed Tse msu m 746-u
Contractions in relation to Creation 7 4 8 7 50 -

Cont r aries in combination causes the harmony o f the Universe 660-1

Contraries in equi librium and result ant Harmony taught by the
Ternary
Contraries in nature represent ed by t h e Binary number
Contraries philosophical meaning of the doctrine of
, .

Contraries the second p ri nciple of the K ab al ah de al s with

,

Con traries the solution of the most diffi cult problems given by the
,

analogy of
Cont rary forces in t h e ~u ni versa l equipoise
Coral insects formation of Continents by the Slow work of the
,

Corinthian order of architecture is emblematic of

Cornerstone a name of the seventh King produced by Binah
,

Corona Crown contained in potence the ten numerations

, , .

”
Corona K et h e r The Head whereof is no cognition applied t o
, ,
“
,

Adam K a dm on
Corpses of E gyptians dul y embalmed were called O si ri s 588 m -

Correct ideas of Deity only obtai ned by inspiration or philosophy 674-u . .

Cortices the envelopes o f the Philosophers Stone

, 77 9-m
’
 DIGE S T or
“
M ORALS A N D DOGM A ”

Cre ation of Universe assigned t o Ih u h Alh i m by a fragment of -

Genesis
Creation o f the World by O rmuz d and Ahriman concurrently
Creation of Worlds according t o the K ab alah
Creation process o f
,

Creation real idea of t h e Ancient N ations concerning

,

Creation reason advanced to account for the

,

Creation req u ired the I nfini te to form in Hi mself an idea o f what

He willed
Creation represented as a marriage in Veda
Creation represented by a triangle becaus e it is the first perfect
figure 63 1 -1
I
Creation symbolized by the Tetragrammaton expressed triangularly 698-l .

Creation that results from the accord of two forces

Creation the first E ntities of Spiri ts and Angels the world o f
, ,

Creation the r esult of the accord o f N ecessity and Liberty

Creation the result of the accord of the Fixed and the Volatile
Creation theories conce rning
,

Creation thr ough the agency o f an i ntermediary .

Creation universal is the female o f the First Principle

, ,

Creation s act gave Deity a name

’
.

Creation s first step was providing a vacant sp ace within Deity

’

Creation s idea w as followed by development and evolution

’

Creation s mode concealed by an impenetrable veil

’

Creati on s primary law t h e equipoise of contrary forces

’
,

Creation s principle the double law of attraction and radiation

’
, ,

Creation s process sought t o be explained in the Kab al a

’
7 58-m
Cre ation s World embraces the Si x members contained in Binah
’
7 9 5- . .
1

Creative Agency of Heaven developed most fully at the Vern al

E quinox
Creative Agency revealed as the ten emanations or attri but es
Creative Deity symbolized by the Compass .

Creative energy of the Soul of the World exercised th rough the

medium of the Su n 4 7 3-m
Creative Power through Thought produced the Universe with its
Word
Creative principle the meaning of th e personal pronoun He “

Creative process according t o Menou t h e Hindu law given ,

Creative process a ccording t o the Sohar ; section o f the letter ‘

Yod 7 50-7 5 1
Creative process according t o the Vedas
Creative space illuminated by the Light of Wisdom 7 62-u
Creative Tho u ghts of God Worlds and Man the result of the
°
. 1 5 8 2-1 .

Creator b e com e s so t hrough utterance of God s Thought by t h e Word 5 7 5-u ’

.

Creator d e gr de d b s e cts which lower hi m to the level o f h u manity 624-m

a y .

Cr t
ea h ll w d o t
or o o e p i tuf h d
a w . o s a o .7 7 2 -U .
 DrGES T or
“
MORALS AN D DOGMA ”

Creator in triple ac cording to Aurelius ; exp lanation

,

Creator made room for Yo d i n the plentitude o f uncreated Light 7 72-u . .

(k eator possesses all the essential attributes of the creature

'
7 03-u
Creator produced by emanation an ideal Y od 7 72-u
Creator the Principle of E xistence Hims elf
, 7 72 u -

Creator the Word i s the

,

Creator-Word habits Creation 7 72 m -

Creature possesses no essential attribute not possessed by Creator 703-u . .

Cr eature worshi pped instead of the Creator .

Creed no Sage believed the popul ar

,

Creed of Masonry a simple and sub lime one a universal religion 7 1 8-1 , . .

Creed of Masonry Beli ef Hope Charity

, , , 5 31 -u
Creed religious po l itic al masonic little influence on conduct
, , , 35-1
, .

Creed Sages in Chaldea E gypt I ndia Chi na had esoteric

, , , 302 m , ,
-

Creeds exp ress an idea calc u lated to explain the Mysteries of Being 65 0-m .

Crescent an d Disc symbols of the Sun and Moon in conj unction 4 52-u . .

Crete D i onu s os appears as I asi u s or even Zeus in

, 585-m
Crete Jupiter Ammon the Sun in Arius had an initiation at
, , 4 0 7-l ,

Crimes of men in j udgment God may cons ider the temptations

, 1 34-1
Cromwell reigns because the ablest 49 u . .
-

Cromwells follow pe riod of convulsion 30 1 .

-

Cross a symbol of Humility patience Self denial , 8 01 1 ,

-
.
-

Cross appropriated to Thoth or Mercury in its simple form 503 u -

Cross as sociated with the serpent on ancient monuments 502

Cross as sumed an improved form the arms became wings etc 50 3 u
, ,
-

Cross Druids built Temples in the shape of a

,
367 m -

Cross formed of a column with a circle over i t measured the N ile m .

-

Cross h as an astronomi cal origin . 48 3 m -

Cross having a rose in its center dividing circles representing Heaven 8 22 l .

-

Cross in building the T emples o f India they imitated the shape of a 36l l
,
.
-

Cross in the shape of the capital letter T called the Tau cross 50 3 m -

Cross in various forms .

Cross initiate in Druidical Mysteries marked with a

,
4 30-1
Cross like Teutonic or Maltese represented the Tropics and Colures 50 2-l
'

. .

Cr oss marked on forehead of i ni tiate into In dian Mysteries 4 28 m -

Cross of Light a celestial voice was heard over the

,
.

Cross of Light appeared in place of Jesus crucified .

”
“
Cross of Light is called the Word Christ etc spoken by a celes , ,
..

tial voice
Cross of St An drew seen by several kings the night before a battle
.

was fought
Cross of St Andrew seen in the Sky b efore battle by Hungus
. 80 1 -m
Cross of St Andrew worn by the Picts in war time for their badge 80 1 -m
.
‘

. .

Cross o f the E ast the Kabalistic p ant a cle adopted by the Templars 8 1 6 m . .
-

Cross of the philosophers an i m age of generative power for Masons 7 7 1 -l

'

’
, .

Cross surmounted by a circle and cres cent an emblem of Deity 5 03 u -

Cross surmounting a triangle symboli ze s the end of the Great Work ; 7 90-1 .
 DIGEST or
“
MORALS AN D DOG MA ”

Cross surmounting t w o vases nature and art ,

Cross symbo l o f devotedness and self sacrifi ce taught Maso nry

, ,

Cross symboli sm of the

, .

Cross symbolism of the

, .

Cross symbolized the active and passive power o f production .

Cross united to the R ose the problem proposed by High I niti at ion 82 1 -1 . .

Cross various forms and meaning of the

,

Cross venerated tho usands of years before Chri st .

Cross with a serpent on it was an E gyptian Standard .

Cross within the circle represents the li ght an tecedent to Ch a os

( h own called the Cause of Causes the Ancient o f the Ancients
'

, .

Crown K e t h e r involves the idea of circ u larity a n

, , d is endless
Crown K e t h er termed Arik Au p i n M acrop rOSO p os
, , ,

Cr own Male and Female within the occult Wisdom is fashi oned
, , ,

the Supreme
C rown of Kings oppos ed by the Templars at their origin 8 1 7-m
Crucifixion o f the Light Principle enfranchised all souls .

Crux Ansata a Tau cross with a circle over it means life-giving

, 290-u , . .

Crux Ansata found at K h o rsab a d and the Assyrian monuments 503-m

Crux Ans ata the form of tether pins for young animals 502 m -

Crux Ansata the pec u liar emblem of O siris 504-1

Cr ux Ans ata the symbol of R oyalty to the Shepherd Kings 502-l
Crux An sata was a Cross with a coiled serpent above it 502-m
Cube a symbol of faith In thin gs invisible essential t o salvation 827 -u
Cube faces and lines include the sacred numbe rs
,
.

Cube o f agate supporting triangul ar plate of gold teaches

Cube of Perfection connected with Taus within t w o circles
Cube on a plane s u rface delineated
Cube represents the form o f the p hi loso p h a l stone
Cube symbol of the Force of the People expressed as a Law o f
, ,

Cube symbol o f perfection

,

Cube the emblem of O din

,
.

Cube the first perfect solid teaches j ustice accuracy consistency

, , , , . . 82 7 -u
Cube theological and physical represented by the number six
, ,
627-l
Cubical Stone a symbol o f the Grand Scottish M aster s Degree ’
7 8 1 -1
Cubical stone represents the Hermetic symbol of their Salt 7 7 5-1
Cubical stone that sweated blood
Cup or waters of forgetfulness ; symbolism of the
,

Cup used in the Mysteries represents the Constellation Crater

Cur etes encircled Zagreus in the Cons tellation Serpent
Curiosity of the candidate excited by sus pense and obstacles 385-m
Cy bele Atys represented the Sun God in the Phrygian Mysteries of
,
. 40 7 -u
Cybele with the Phrygian Sun G od goes to the Hyperboreans 5 92-u
Cybele worshipped in Syria under the name of R hea 4 23-u
Cyri l Bishop of Jeru salem speaks of the secrec y o f the Christians
, ,
. . 54 5-u
Cyril of Alexandri a speaks o f the secrecy o f the Myst eries . 546-1 .
36 DIGE ST or
“
M ORALS A N D DOGMA ”

Death the Shadow of God : whose shadow is immortality

,

Decalogue Masonic ,

Decan a G od or Genius as signed to each

, ,
.

Decay o f Templars due t o their ambition lack of education h au ghti , ,

ness
Dece mber the 25 th the date of the Great Feast of Mithras
, 58 7 -m
December 25 t h celebrated at Tsur and R ome 78 -1
Decorations of the degrees dispensed with if thought expensive 329 -u . .

Deeds are nobler and greater than words 34 1 m . .

-

Deeds great results from

, 2 30 .

Definitions of Deity . 65 1 -l
Defini tion of Freemasonry its purposes its essence its spirit
, 854-m , ,

Degeneration of N ations by O pulence and luxury 348-1

Degradation of popular notions of Deity of later growth 689 1 -

Degeneration of the families of wealth 34 7 1 -

Degree a step toward Perfection is each Mas onic

, 1 36-1
Degree Apprentice the l st
, , . . l -m
Degree Fellowcraft the 2nd
, , 22-u
Degree M aster the 3rd
, , 62 1 1 -

Degree of contribution not so important as the purpose 231 u -

Degree of Perfection doctrines taught in the

, 4 32 1 . .
-

Degree the development of a particular Duty in each Masonic

, 1 36-1 . .

Degree which is closed against any religious faith is not Masonic 290 -m . .

Degrees Allegories from old religions mysteries used in revision o f 328 m

, , . .
-

Degrees ; excellency of the virtues of Honor and Duty taught by

the C hi valric 856-u
Degrees 4 t h to 1 4 th the ineffable degrees
, ,
202-u
Degrees have three essential features 625 -m
Degr ees of Hermeticism are three religious philosophical physical 840 1
, , , . .
-

Degrees in the Indian Mysteries were several

,
428-l .

Degrees in the Mithraic Mysteries were several

,
425 -1
Degrees invented by Alchemists within Masonry 7 31 -u
Degrees misunderstood corrupted and disfigured ,
1 06-m
Degrees 1 9t h to 32u d philosophical
, ,
202 u -

Degrees of Blue Lodge given a Christian interpretation 639 u -

Degrees of Lodge of Perfection teach the practical morality of

Degrees of M as onry contain hints and symbols of real be liefs o f

Templar Chiefs
Degrees of Perfection urge the sub j ugation of the appetites by the
spiritual nature
Degrees of Pythagoras contain h ei rat i c intelligence
Degrees of the Blue Lodge but the outer court o f the Temple
Degrees of the Christian Mysteries three in number
Degrees of the Druidical Mysteries were three in number .

Degrees of the Gnostics Material I ntellectual Spiritual

, , ,

Degrees o f the S ac rament referred t o by St Dionysius . .

 DIGE ST or
“
MORALS AN D
‘

DOG M A
”
37

Degrees of the Scottish Rite teach the n ecessity of the mastery of ‘

the spir itual in man over the material 855-m .

Degrees o nly those qualified to discuss phi lo

,
so phy should receive

Degrees primitive m asonry epresented by the fir st three

,
r 202 u -

Degrees 1 7 th and 1 8 th N ew Law

, ,

Degrees symbolic cont ain some Platonic ideas

, ,

Degrees teach more than morals

Degrees the 1 5 th and 1 6th Second Temple
Degrees ; the value of knowledge the excellence of truth taught by
, ,

the philosophers
D ei fica t i on of a mental p ri nciple instead o f a physical one
D ei fica t i on of Fortune through error continued by the worship o f
a bstractions

D e i fie d H e r o di t u s speakso f t h e reaso n why animals were

, .

Dei o ces a palace I n E cbatana having seven difi e rent ly colored w a llS 729 u
'

.
-
,

D eities enclosed in the egg are the forty eight constellations 663 1
- -

Deities names of G o od and E vil contained in names of Assassins 8 2 m

, , .
-

Deities of I ndi a and Persia mostly symbols of celestial light 60 1 1 -

Deities of O rmuzd placed in an egg broken by Deities of A hriman 662 1 . .

-

Deities prominent of the Mysteries represented the Sun and Moon 37 7-u
, , .

Deities prominent of the Mysteries were Male and Female

, , 377 u -

Deities to explain the existence of Good and Evil the Persians

,

assumed two
Deity a symbol or representative hieroglyphic was the name of
,
208—u . .

Deity abstractly expressed is but a symbol of an ob j ect unknown 5 1 3 m . .

-

Deity according to Ari stotle and Plato in relation to Good

, , 68 1 -m
Deity acts by general laws for general purposes 688-l
Deity acts by universal laws and constant modes of operation 688-m
Deity after creating the idea might be called by the name o f
, , ,

Tetragrammaton 7 46-u
Deity among the fundamental teachings of Gnosticism wer e ema
,

nations from
Deity as manifested in Seir and the Universe are one when R egnum
turns to her husband .

Deity as incomprehensible as ever notwithstanding advances ,

Deity at first looked up to with unquestioning reverence

Deity before He created any I deal was alone without form
, , ,

Deity beyond human intellect without name form limitation

, , ,

Deity causing good ; demon c ausing evil

Deity changed Himself into the form of Love in the work of Crea

Deity ; chief ob j ect of Masonry is the perpetuation of the character

and attributes of
Deity comprehended in Hims elf all that 7 00-m
Deity comprehended the generative Spirit and productive matter
‘

7 00-m . .

Deity conformed himself into a form that contains all forms

D eity,
Conscience the voice of 226 -u .
38 DIGE ST or
“
MORALS AN D DOGMA ”

De ity confidere d as a Princip le pe rvading all nature by the Corr

. 61 6-u
Deity co ntain ed within Hi mself the whole Uni veme t o b e developed . 8 49-u
De ity cont ains all th at moves lives e xis ts or has being
, , 700-m
De ity contains th e incorruptible and unwearying force of nece ssity 658 -m
De ity contr acted Himself o n all Sid es from a point withi n Himse lf
. .

. . 766-u

Deity defined by t he Hindu Vedas

Deity defined toda y no cle arer than in the definition of the ancients . 5 13-m
Deity de thr oned and cha nged into a Dev t o account for moral evil . . 690-m
Deity deve loped Himsel f in o rder to create in ten Sephiroth 55 2-u
De ity did no t crea te the Universe di rectly b u t through agents , 568-m
Dei ty divided in to two classes t o ac count for moral evil .

Deity emits His emanations into the quasi -vacant space of c ont rac
766-u
Dei ty acts moral laws because they are R evelations and decisio ns
en

of the Divin e .

Deity everywhere in the o ld fai ths is the i de a of a Supre me

,

De ity first recognized in the heavenl y bodies and the elements

Deity first rest o red the universality o f the seven Kings o f the World ,

Azi lu t h then the others

,

De ity forbidden t o be represen ted by I dea fig u re or letters He or ,

Deity forbi dden t o be represented by the early Scandi navi an s 618—m

Deity formed all thing s in the form of male and female
. .

Dei ty i n hi s re velati ons adopted the use of materi al i m ag es .

Deity in Isia c Mysteries was carri ed an e fi gy of the Supreme

,

Deity in its entirety a ctuat es t he planet and the roti fer

De ity inca p ab le of being defin ed or expr ess ed
Deity ; i nst ance s o f the envy j ealousy and mali gni ty of
,

D eity inves te d with human attributes

De ity is all in all ; the cause and eff ect
De ity is imbued wi t h Beni gnity
Deity is In fi ni te without limitatio n without conformation
, ,
7 65 -1
Deity is the Abs olute E xistence and the Male and Female Principle . 7 00—m
Deity is the impulse and the res ult ; the be ginni ng the ending , 70 1 -u
Dei t y long known as AI Sc h adai Aloh ayi m Adonai etc
, , , 69 7 -l
Deity long known as N ature a man personi fied with human pas
, ,

Deity made after man s own image

’
.

Deity ,
manifestati ons of the Supre me .

Deity ,
Masonry teaches the nature and exi stence o f one Supreme . . 22 1 -m
Deity most perf ect ly m ani fests Hi mself by His R ays the Sephi roth ,
. 748 -m
Deity, Myste ries taug ht true ideas of .

De ity neith er moved nor unmoved limi ted nor unlimi ted
,

Dei ty never could not have existed

De ity never Thought n ot nor never was n ot
Deity n t an ob j ect o f perceptio n b u t
o
40 DIGE ST or
“
MOR L S AN D DOGMA
A
”

De ity s ess ence N ecessi ty and Liberty counterbalanced produ c e

’
, ,

equilibrium
Deity s fi rst utterance was a syllable of four letters ; each became
’

a being
Deity s first utterance was Logos o r Plenitude of E ons
’
, .

Dei ty s habitation above the Moon according to Lucanus

’
,

Deity s intellectual nature a ff ected by the question of E vil

’
.

Deity s intention was that His creatures Should recognize his exist
’

ence
Deity s manifest ed creative powers united are the Alhi m
’
7 0 1 -m
Deity s name cons ists of four letters among many nations
’
633 1 -
‘

Deity s name consists of three letters among many nations

’
632 1 -

Deity s names according to Di o do ru s Philo Clemens Clari an etc 700 1

’
, , , , . . .
-

Deity s nature expressed by describing Him as Light filling all space 766-u
’
.

Deity s nature included in the meaning of the True Word of a Mason 697 m
’
.
-

Deity s oldest notions were rather inde finite than rep u lsive
’
689-1
Deity s O mnipotence a nd B e ne ficence and the existence of E vil con
’

t radi ct o ry 686-l
Deity s proximity more remote as man s conception became exalted 652 m
’ ’
-

Deity s self imposed limitations the safeguards of human freedom 689 -m

’
- . . .

Deity s Thought outwardly manifested in the Universe which so b e

’

came 7 00 -m
Deity s uni on with his creatures expressed by the Hebrew letter
’

”
“
He
Deity s Unity and Supremacy and the separate existence o f Evrl
’
68 1 -1
Deity s wisdom and b e n e ficence reconciled with the existence of E vil 686-u
’
.

D elau ln ay e on the symbolism o f the Sun and the Moon 1 3-1

Delphi and Delos awaited the return of Apollo from the north 5 92 m -

Delphi a triple headed serpent of gold was the tripod at

,
- 4 96-1 1
Delta the initial of the Latin or French word for God
, 631 1 -

Delta signification of the three Greek letters on the

, 5 3 1 -1 .

Delta signi fication of the three sides of the

, 5 31 -m
Deluge the number Seven in connection with a
, 233 m -

Demagog the predecessor of the Despot 48 -m

Demerit the natural right whi ch others have to pun ish u S
, 7 23 1 .
c. .
-

Demetrius received the Lesser and Greater Mysteries at the same

time 4 32-1
Demiourgos and his mother contest in man 5 63
De miourgos of the Gnostics corresponds to The Word 27 1 -1
Demiourgos or I a ldab o th of the O phites pro duced an angel
, , , 563-m
Demiourgos the Agent o f Material Creation produced by Chaos 563-m
, , . .

Demiurge the Art ifice r and Governor o f the World

, .
5 5 7-1
Demiurge the framer of this lower world
, 55 7-1
Demiurge regarded as hostile t o G od by some Gnostics 5 5 8-m .

Demiurgic energy most fully developed at the Vernal E quinox 4 73-u

Demi urgic ideas of some Gnostics not of the Mosaic religion 558 -m
D emi u rgi cal Intelligence descends int o m atte r and r eturns 4 1 5-m . .
 DIGE ST or
“
MonAL S AN D DOGMA ”

D em ocra cy and Despotism favorable to the prevalence of falseh ood

and deceit
Demons or E ons of Satan involved in war arrived at R ealm o f
, , ,

Light
Demons of the Gre e ks correspond to the F e rou ers of Zoroast er 2 56-u
Dem osthenes methods of ,

Denmark se rpent boy and signs on sacrificial vessels of

, , 50 1 -l
Denary the number ten the measure of everything
, , 638-m
Depths dete rmined by height ; valleys filled m ountains di sappear 848-u , . .

Design of orga nized beings graven in the In telli gence o f the Uni
verse 665-u
Desi rable number is eight because of the Elu s an d Sages , 628-1
Desires should be measured by fortune and conditions 1 46-m
Despot spiritu al or temporal is a crowned anarchist
, , 822-u
Despots aids to , 48 u -

Despots will be cherish e d at home if people do n o t 1 77 1 -

Despotism horrors of , 27-u m -

Despotism progress of free people towards

, 32-m
Dest iny a name by which the theological problem was cast back
, 689-1
Dest iny of Man to attain the Truth and serve others
, 1 09-u
Deus the four lettered name of the Latin Deity
,
-
633-1
”
Deva God is derived from the root div to shi ne
, , 60 1 -1
,
‘
“
, . .

Devas the elemental Powers progeny of I ndra

, , 60 2 m -

Development symbolized by the use of t h e Mall et and Chi sel 30-1

Devil not a person but a Force misdi rected 1 02 1 .
-

Devil or evil force personified b y

, ,
1 02 1 -

Devil Pe rsonific at i o n of Atheism or I dolatry

, 1 02-1 . .

Devil us ed as a ladder by Dante to reascend to light 8 22 m -

Device of M asonry i s
Devotion to duty and acts of heroism dis tinguished the Kni ght 580-l
Devs and Arch de vs opposed to the good Spirits of O rmuzd 25 7 1 -

Devs are Si x of the Zodi acal signs under the banner of darkness 663-u
D i ag oras accused of divu lging the Secret of the Mysteries 384—1
Dialectic and E thic harmoniously blended evolve perfect discipline 35-u .

Diana the Mistress in the Cons tellation Sagittarius 461 1 -

D i o doni s gives I ao as the name given by Moses to Deity 700-l

Di o doru s h eld that each star was a part of the Universal Soul 67 1 m -

Di odoru s Si cul u s states the E gyptians recognized two great Divini

ties 458 m -

D i o doru s speaks of the colu mns ne ar the tombs of O siris and Isis 37 8-m . .

D i onu sos and Apollo representing N atur e and Art fro m on e com
, ,

mon source
Di onu sos born o f a mortal mother a son of God
, ,

D i onu s os , Creator guar di an liberator Saviour of the Soul

, , ,

Di onu sos esteemed as Healer Saviour Author of Life and I mm or , ,

tality
D i o nus os identical w,ith Iacchus presidi ng geni us o f the Mysteri e,s 585 -u . .

Di onu s os i n hi s sec ond bi rt h a type of sp iri tual r eg en er a tion 5 1 9-l

 DI CE S T or
“
MORAL S AN D DOG MA ”

Di onusos is the t otali ty o f the Universal Soul

D i onu sos or Bacchus Author o f Li ght and Life an d Ih u t h
’
'

, ,

Di on usos-O rpheus descended t o the Shades to secure the pe rpetuity

Di onus os , O pheus
said t o have foun ded the Mysteries of
r

Di onu s os personification o f the s e n u o u s world guide o f the soul

, 5 1 8-1
, . .

D i onus os sym bols o f the second birth of man were the death a nd
,

pas sion of
D i onu sos the e a rth is rent as under at the death of
, .

Di onu s os the G od o f N ature o ne with heroes o f other Myste ri es

, , 35 7-u , .

Di onu s os the leader o f the Muses the G o d of N atur e and of Art 585 -1 ,

Di onu sos the Liberator like Osiri s frees th e so ul and

, , 393-u ,

Di onu sos the Liberator the Totali ty o f t he Universal Soul he

“ “
, ,

dies and rises

Di onu s os the N ature God of the Greeks as Amun was t o the Egyp
, ,

Di onu s os the personification of the Sun in Taurus

Di onu so s the same as the dismembered Z ag reus
D i onusos , the Spiritual regeneration of man typified by the sec o
nd

the Sun suggested the sp iritual mediator

D i on u s o s , ,

Di onus os to rn in pieces by the Titans represented the Soul mixed

with matter
Di onu s os was Creator guardi an liberator saviour o f the soul
, , ,

Di o nysius or author of his books concealed science under the dis

, ,

guise of Ch ristianity 7 32-1

Di onysius the Areopagite ; Dogma of Hermes found in writings o f 7 31 1
, , .
-

Dionysius the Areopagite the first Bishop of Athens

, , 543-1
Dionysius the You n g ei wri tten to by Pluto on the First Principle 99-u
,
'

, , .

Diosc u ri patro ns o f sailors and navigation

Dioscuri sailed with Jason for the g o lden fl e e c e d R am the Sun
'

Dioscuri the Tunis Castor and Pollux deities o f Samot h race

, ,

Direc tors of the Work or Masons o f the 9t h t o 1 1 t h degrees ; duties

o f the 33 1-1
Disagree in matters of opinion and both b esane and honest 16 6-u
Disc and Crescent denote Taurus used as o u r O rators Sign 452 u ,
’
-

D sc and Cr escent on t he head of the Bull represent s 4 52-m

i
'

Disc and Crescent o n R am instead o f Bul l represent the Su n in Ar ies 45 2 l .

-

Disc and Crescent symbo ls of the Sun and Moon in con j unction 4 52 u . .
-

Disciples first called Chr ist ians at Antioch ; 262 1 -

Disciples of C hrist secret meaning to the number of the

,
.

Di scipli ne of t he Secret compared to the Heathen Mysteries

Di scipline of the Secret was the conceal ment o f certain tenets
Discords wr o ng ee vil suffering are
, , , ,

Dis covery o f the sacred place in which Truth is hi dden reveals the
Tru e Light
Discovery of Tru th t he most Sublime Sci ence t o which a mortal
c o o p o o o o o o o o o o o o o o o o o o o o o o o ' c o o o c o o . o o o
,
44 DIGE ST or
“
MORALS A N D DOGMA ”

Doctrine secret and superior t o that of the Gosp els

Doctri ne ; through all the ancient dogmas is found a common con
c e ale d

Doctrine t o unite man with the World and Deity the ob j ect of the 4 1 5 m
, . .
-

Doctrines of Drui ds taught— n

Doctrines of O din
Doctrines of the degrees o f the In dian Mysteries
Doctrines of the Greeks
Doctrines o f the Templars misunderstood by the mass o f them 819 m -

Doctrines of Zoroaster taught 1 67-1

Doctrines t o but few did intellectual Hebrews teach the esoteric
,
20 7 1 . .
-

D og leads nine Elu s t o the cavern ; significance and origin

D og Star Sirius ,
.

D og supposed t o have aided I sis in her search for O siris represents 37 6 1 . .

-

Dog s head given t o Mercury to express pru dence

’

Dogma a belief in the existence of God the basis of its

,
220—m ,

Dogma of O rpheus Moses and the Theologians ,

443 1 -

Dogma of widespread application was the di vision o f the First Cause

into the Active and Passive
Dogmas o f ancient religions and mysterious societies have a doctrine
in common
Dogmas of the Hindus .

Dogmatism of man on sub j ects beyond his comprehension .

D ok e t es held that Christ o nl y took the appearance of a body

Dominion of the spiritual nature over the material urged in the
Degrees
Domi nion one o f the last four Sephiroth o f the K ab alah
,

Domitian horrors of despotism under

,

Domitian reference t o the reign of

,

Domitian that most savage monster

,
“

Doric order of archi tecture represents the ineff able degrees

Double nature of man though he is one ,

Doubt and question must accompany man s onward progress 7 12 1

’
-

Doubt who shall decide in honest

,
1 66 u -

Dove R aven Phoeni x are symbols of Light Darkness and Beauty 7 92 m

, , , , . .
-

Draco made the astronomical cincture of the Universe 4 98-m

Draco o r J eff eri es as Judge to be opposed by Masonry 2 04
D ragon finally absorbed by and united with the Pri nciple of Good 4 99 1 . .
-

Dragon foe struck down by Mithras 61 24

Dragon the image of Ahri man 25 7 4
Dragon win ged a symbol of Matter or Salt
, ,
7 74-m
Dragons and Serpents somethi ng di vine in the nature of ,
4 94-l
Dragons figure in other than as tronomical legends .

Drama of Hi ram and the Mysteries teach the victory of Good over

Dream phenomena are mysteries little

Dreams are realities while they last
Dres den R eformed o r Recti fie d Ri te tha t . o f Ramsay
 D IGE ST or
"
MORALS A N D DOGMA ”

D rr idi cTem p les and Chapters

Druidic Temples recordi n g the met eoric
Drui dical ceremonies came from In dia ; originall y Bud dhi sts 367 -u
Druidical Hu contains the True name of Deity .

Druidical initiate ca lled thrice born when cere mony completed 430 -m
Druidical Mysteries conform to those of other nations 367
Druidical Myst eries explained the primitive tru ths .

Drui dical Mysteries initiate placed in a tomb in the

,

Druidical Mysteries Initiations perfo rmed at midni ght in the

,

Druidical M ysteries periods of the festivals of the

, .

Druidical Mysteries resembled those of the O rien t ; description of 429-m . .

Druidical religion s idea and doctrines

’
61 8-u
Dru i dical ri tes refer t o astronomical phenomena . .

Druidical sacred Triad ins cribed on a cruciform tree .

Dru idical subterranean grotto at N ew Gran ge in Ir eland 504-m

Druidical Temple in the Island of Le wis Sc otland , 504-m .

Druids admitted immortality j udgment man s responsibility

, . 61 8-u
’

Druids asserted the Unity of the God head and invoked O ne Power 61 8-u
-
.

Druids cons idered the cross a sacred symbol 504 u -

Druids cut a tree in the shape of a Tau cross and inscribed it 50 4-u
Drui ds di d not worship idols holding Divinity to be invisible
, 61 8—u
Druids doctrines taugh t
’

Dr uids exercis ed considerable secular as we ll as reli gious power

Druids expressed Deity by the symbol O I W . .

Druids expressed the name of Deity by the letters O I W . .

Druids first children of the Magi ; i nitiation from E gyp t and Chal
, ,

dea
Druids had sacred regard for the o dd numbers
Druids had -some idea of redemption and a R edeemer
Druids held the doctrine of transmigration
Druids imparted secrets without the use of audible language 372-m
Druids of Britain similar to the Magi of the Persians 61 7-1
Dr uids studi ed astronomy and practiced the Mas onic virtue Truth 619—u . . .

Druids uniformity between the Persian Magi and the

,
367 -u
Druids worship of ; their dogma and symbolism
,

Dru ids wors hipped Hu and Ce ri dw en male and female ,

Duad a figure of the cube

,

Duad the origin of contrasts ; the imperfect condi tion

,

Duad the symbol of diversity inequality division vic i ssitudes

, , , , .

Duad was female and represented matter capable o f form .

Du al Sovereignty o f the Universe acknowledged by phi losophers 660-m . .

Dualism belief in two adverse principles o r

,
2 72 2 7 5 -

Dualism of Good and E vil adverse to the doctrine o f Unity 68 7-u

Dualism of mind and matter the result of the ide a of an inde
pendent mind 677 1 -

Du Barry governing in the name of Louis the 1 5 t h 4 9-m .

Duties grow out of all the relations of life naturally un deniably 832-u
, , . .

Duties O f a Mason u h . 0 0 0 0 0 0 0 0
46 DIGE ST or
“
MORALS A N D Doc M A
”

D ut ies of a Master o f the Symbolic Lodge -333

Duties of life more than life

Duti es of life still remain t o be done and errors combated 1 63-4
Duti es o f M ason not confined t o Mas o ns alone 1 76-1 85
Du ties of 9t h De gr ee .

Du ties of a Prince of Jerus alem the same as of o ld in substance .

Duti es of the Knight R oyal Axe

Duty escape d is a gain avoide d
Duty even if there be no reward a Mason s obligation
, ,
’

Duty forbids us t o be idl e

’

Duty o f a Knight Commander of the Temple .

Duty o f a Mason i n reference to o u r activities .

Du ty of a Mason not the result or the reward t o be considered

, 239-1 1
Duty of a Mason when he hears o f a fallen man 335-4
Duty of a Mason with his superio rs his equals his inferiors
, , . a . . 336-m
Dut y of M asonry ete rnal ; persistent
,

Duty not Heaven or bliss to be toiled for

, , .

Dut y practiced because it is right and j ust is good ,

Duty recognized by morality and religion

D uty supposes a rule both intelligible a nd certain
Duty t o press forward in the search for Truth
Duty wri tten on the volume of Mas onic life
Dying N ature Go ds in every country
Dyn as ti es s p eedily decay and ru n o u t

E
Eag l e flying a Herm etic symbol of
,

Eagle or Vulture somet imes subst ituted for t h e Sc o rpion . z

Eagl e or Vulture substituted for Serpent o n ac count of i ts malign

influence
E agl e the symbol o f E gyptian God Mendes
, ,

Ea gle the sym bol o f Mendes

,
.

E arth and heaven compo sed o f the t w o Causes the Active and ,

Passive
E arth and Heavens personified as De ities even among the Aryans 850 1 . .
-

E arth by its uni on with O uranos engenders Go ds the p ow er of light 660-u

, , , .

E arth caused by the Sun to beget and be prolific ; t o fructify 85 1 -u

E arth considered by the Phrygians as th e m ot her o f all thi ngs 658-1
E arth gives the elem ents and principles of Compo u nds subsistence 784-m . .

Ea rth opinion of the ancients regarding the shape o f the

, .

E arth or R hea the Mother of the eff ects of which Heaven is t h e

,

father
E arth regarded as on e o f the two first Divinities Heaven the other 40 1 m ,
-

E arth rent asunder at the death o f Di on us os 39 3-1

Ea rth revolving around the Su n kn own to Thales and Pyt hag or as 34 3 u ” .
a

Earth symbolized by the fi gure three 6324 11

E arth the center of the Univers e t o th e
G8 DIGE ST or
“
MORALS A N D DOGM A ”

Egg re p resented the concavity of the celesti al sphere enclosi ng all

Egg represented the world and its spherical envelope ; symbolism 400 . . .

E gg symbol of the Uni verse i ssues from the mouth of Kn ep h

, , 2 54-m
Egg symbo lizes the double power the active and the passive , 65 5-l
Egg symbolizes the two Unities the Soul and the I ntel ligence
, 4 1 5—u
Egg various re ferences to the sacred
E gypt j udgment on the dead in
,

E gypt ; orthodoxy carried by Moses ou t of

E gypt ; orthodo x tra di tions reigned in the time o f Joseph in
E gyp tian conception of Deity and the creation of things
E gy ptian entombed considered as on hi s way t o a reunion with his
Deity
Egypti an g od Apis made by Aaron
, , .

E gyp tian G o d K ne p h the egg issued from the mouth o f the

, ,
4 72 m -

E gypti an Gods Horus Isis O siri s Am u n subordinate to Athom

, , , , 59 7 —1, . .

E gyp tian great Divinities the Sun and the Moon Osiris I sis
,
4 58 m , ,
-

E gyp tian idolatry abhorred by Persians who sought to ext i rpate it 61 0 m , . .

-

E gyptian method o f dealing with the day short each year 467-m
Egypti an Mysteries summary of the legend of the
,
37 5 38 0 -

E gyptian Mysteries teachi ngs of

,
369 m -

E gyp tian new year fixed by the Dog Star or Sothi ac Period 467 m -

Egyptian or O riental elements not incorp orated by Philo 25 3-u

E gyp tian Priests knew how to temper action by action 8 42-1
E gyptian sanctuaries taught that the earth revolved aro und the Su n 8 43-u .

E gyp tian Supreme Being ; all other gods mani festations o f the 28 1 -m
E gyptian priests studied abstract sciences c ul tivated the fine arts 362 1 ,
. .
-

E gyp tian Temples decorated at portals with circle and serpents 4 96-m
'

E gyp tian Tetractys borrowed by Pythagoras and the Hebrews 88-m

E gyptian Triad O siris Isis Horu s prin cipl es of the
, , , ,

Egyp ti ans a religio u s people ; their views of the Universe .

E gyptians adored the Sun as an infant at the Winter Solst ice

E gyptians deemed the name I si s sacred and incommunicable
E gyptians God conceived the Universe before he created it accord
, ,

ing t o the . 369 m .

-

Egypti ans had but t hree seasons

E gyptians held the soul immortal and O siris was t o j udge the world 623-l .

E gyptians pain t a fis h to express hatred 4 56-m

E gyptians place intellect and reason first as self existent 61 4 u -

E gyptians recogni zed more than on e Triad .

E gyptians recognized as gods the stars of the Zodiac

E gy ptians regarded the Universe as a great Deity composed o f a
number of Gods
E gyptians seed vessel of the lotus a sacred symbol to the
,

E gyptians taught reverence for O ne Supreme G od years before

Moses
Egyptians the tutors of the Greeks in relig ious dogma
Egyp tians worshipped fire the river N ile and oth er elements
,
 D IGE ST or
“
MORAL S AN D DOG MA ”
49

E ight stars of the Gnostic ogdo ade represent the angles of th e cube 635-1 . .

Eight symbolizes perfection 635-l

Eight the first cube and represents frien dshi p j ustice
, , 635-l ,

Eight the first cube that of two

, ,

E ight the octary composed of the sacred numbers three and five 635-1
, , , . .

E ighteenth Degree Prince ( Kni ght ) R ose Croix ,

E ighteenth Degree replaces the three old pillars with others

Eighteenth Degree teaches three thi ngs
Eighth day of Greek Mysteri es the feast of Aesculapius ,

E ighth Degree : I ntendant of the Building

Eighth Degree teaching of the ,

E leatic philosophers treated conceptions as entities

Elect ( E lu ) of the N ine 9 th Degree lessons and purposes , ,

E lect ; when the s e archer discovers the place in w hich Truth i s

hidden he is a True 7 85-1
E lements and essences a natur al and true symbol o f Divine Power 61 1 —u . .

E lements animals principles o f the Hermetic Masons described

, ,
-m .

E lements four and Principles three reside in all compounds

, , 7 84-1» , ,

E lements fo u r engender the Stone in proper combination and weight 7 84-m

, ,
.

E lements when first created were in confusion but G od brought

, , ,

E lephanta I nitiations consummated in the Temple of

,
361 u -

Eleu s i ni a e the Greater celebrated in the month o f seed time

, ,
394 m -

Eleu si ni a e the Greater ceremonies of initiation into the

, ,
394 m -

E leusini an Mysteries in honor of Ceres celeb rated at Athens 352 m -

E leusinian Mysteries of two kinds the great and the small 35 2 m ,

-

E leusinian Mysteries officers descripti on sym bo lism ,

4 1 1 -4 1 2
, ,

E leusinian Mysteries preserved some symbols of Magism 84 0-11

E leusinian Mysteries presided over by an officer called King 354-1
E le u sinian Mysteries the lesser a preparation for the greater, 35 2 1 ,
-

E leus i s description of the ceremonies of initiation

,

E leusis representation of Su n Moon and Mercury in the Temple of 1 3-1

, , ,
.

E leus is T e mp le o f regarded as the common sanctuary

,
/
,
379 19 -

E leusis Uni verse represented by the Temple of

,

E leventh Degree Sublime E lu of the Twelve duties of

, ,

E lizabeth and Cromwell protectors of Protestants .

E lohim not o nl y winged messengers o f God but the Starry Host 509-17 , . .

E lohim the Hebrew name for the universal forces governing the
,

world
E loi one of the seven R eflections of the O phi tes
, .

E loquence a Force 9 1 1; -

E loquence the faculty of making other hearts respond 20 1 -u

E lu of the Fifteen shoul d lead in enlightening 1 71 1 -

E lu Perfect 1 4 th Degree
, ,
21 8 1} -

E lu Perfect ; when a Mason is entitled t o be called a

,
228-1
Elu s or E lect the name of the I nitiates of hi gh est class o f Gnost ics 5 42 1
, ,
-

E lx a i t es adopted the seven spiri t s of the Gnosti cs an d named them 56 4 -11 1

Ely si um dep i c ted in El eusini an

80 D IGE T
S or
“
MORA S A N D DOGMA
L
”

Eman ation , at the begi nning , g ave forth from the F ather Mi cro
p roso p os
Emanati on ; Divinity limite d but , n ot manifest ed into entities

E manation doc t rine fundamental among Gnostics

E m anation is a more imperfect ; diminished mode than
‘

Hi s P e rfe c

Emw a ray o f light the cause and principle o f everything

at i o n o f . . 286-1
Em anation the Thought of the Supreme Deity the first
, 562—1
E manation theory of the K ab alahi sts takes the form o f Sephiroth . . 55 2-u
E manations are all included in the First Sephiroth ; Deity as Will . . 766-u
E manations are portions of God s Light o r nature ’
. 7 66-u
E manations designate God as manifested but not the Supreme ,
27 1 -m
E manations from the Univers al I ntelligence filled the Universe 669-m
E manations Gnostic expression for the 365
, 27 1 -m
E man ations G od revea ls Himself only by His
, 267 -u
E m anations names of ten
, 267 -m
E manations names o f the B asi li de an o r Gnost ic
, .

E manations no t beings but sources of life types of creation

, ,

E manations of Deity are hi s manifested Cr eative Forces

Em an ations o f Deity symbolized by lights
E manations of the E mpire o f Light make the Deity manifest
E manations o f the K ab alah or Sephiroth
E manations of the powers that make up Divinity in Zo di acal exi st
ence
E manations or Sephiroth are attributes o f God .

E m anations produced from K et h er by the descent of Yo d .

E manations sexual characteristics are symbolically assigne d b so me

,
. e: . 7 66-u
E manations ten in number three o f one class seven of another
, , ,
233-m
E manations theory of the B asili dean or Gnost ic
,
.

E mblems a part of the language o f Masonry

E mblems and names of Deity m et in all Degrees .

E mble ms are veils that cover the Truth ; are often m i sunderstood . . 33 1 -m
E mbryo receives the Soul immediately after conception
E merald tablet o f Hermes describes the grand agent the force ,
7 7 4-m
E mpedocles asserted the moving force to be Mind 67 6 -l
E mpire o f Light a chain of emanations making manifest the Deity
,
. 1
56 5 -

E mpire of Light alone is eternal and t rue 565 -1

E mployed and empl oyer teachings o f Scottish R ite in regard to
,
. . 330-m
Endeavor Human likened t o the e fie ct s o f evaporation
, ,
320-u
Endeavor success and happiness come from t h orough
,
1 95-u
E nemi es often bring us more profit than our friends 8 1 4—m
E nergy Wisdom is the Intellectual Generative
,

Enigmas o f Masonr y h i de the dogmas of Magism 8 39 -1

E nigmas of the Sphynx 8-1
Enigmatical langu age used in sp eaking of the secrets of N ature 659-m
Ennea d an aggregate of nine things o r persons
,
. 636-1
EDS of the Kabalis t s w as p o ssib ili ty of po t en t ialit y b ef ore exi st e nce
, ,
. 7 64-m
52 DIGE ST or
“
MORALS A N D DOGMA ”

Equ ilibrium in Dei ty of apparently O pposing properties

, , 7 69 - l
Equilibrium in ourselves betw een the Spiritual and Human in man 860 . .
- 1
Equilibrium in the Deity between I nfinite Justice and I nfinite
Mercy 85 9 -u

Equilib rium i n the Deity between I nfini te Wisdom and Infinite

Power
Equilibrium i s in physics the universal law
Equi librium i s the H ar mony that resul ts from the analogy of con

Equilibrium le d the I niti ates to the law O f gravitation

Eq u ilibr ium nece ssary for absolute liberty
Eq u i h b ri u m O f contraries an d resultant harmony taught by the
te rnary 79 2 u -

Equilib ri um of contrari es produces Light Wisdom Vi rtue , 845 u ,

-

Equilibri um O f infini te w i sdom and force Harm ony the res u lt O f the 8 u
, .
-

Equilibrium o f Jac hi n and Boaz brings eternal permanence and

Equi librium of La w and E quity ; Divine I nfini te N atu re and the

Equilibrium o f Light and Darkn ess brings r esultant Beauty 7 92 - m

E quilibrium O f Mercy and Jus tice produce the Harmony O f the
Universe
Equilibrium of O pposites exemplified in the Kabalist Trinity
E qui librium o f Power and Wi sdom produce Harmony as the So n ,

the Word
Eq u i librium o f spiritual and material to produce Harmony and

Equilibrium of t h e apparent antagonism in man s nature ’

7 65 u .
-

Equi lib ri um o f the Balance referred to in the Si p hr a de Z en i u t a 7 62 m

‘

Eq ui librium O f the Sephiroth or Divine E manations 305 u .

-

Equilibrium of the seventh and eighth Sephiroth brings Success and

7 36-1
Equi librium of the Spiritual and Material natures Good and E vil 7 64-1 , . .

Equilibrium of things produced by the coun terbalancing o f fixe dness

and movement
Eq ui librium of Wisdom and I nt e lligence as male and female ,

E quilib ri um prec eded the turning O f face to face by the Father and
Mother p

Equilibrium produced by the contras ts of the universal forces

Equilibrium restored upon the descent of the seven Conformations 788 m . .
-

E quilibrium resul ts from the a p p are nt o p p osi t i o n of two

’
l -

E quilibrium ; the balancing of Forc es or the science of,

84 3 u .
-

”
E quilibrium the mystery of the Balance in the Sohar
,
“
.

E quili brium the supreme law of a Forcé which if controlled i s

, , ,

infinite power 7 34 -u
E quilibrium which explains the Mysteri es of N atur e symbolized by 548 m -

Equi librium with the Supreme Will holdin g the balance is the
,
 DIGE T
S or
“
M ORAL S AN D DOGMA ”

E qui lib rium s laws forgotten in the plans for the end o f E vil
’

E quinox season for celebrating the Mysteries of the Autu m

, nal
E quinoxes reference t o the stm ggle be t ween Ligh t and Darkn ess
,

in the
E quinoxes tables giving entrances of the Sun at the
,
4 50-u
E quinoxes the ancient initiations connected with the
,

E quinoxes the gates through whi ch souls passed t o and fro

E quinoxes years cons titutes a revoluti on of the
,

Eq uipoise ; distinction and harmo nious ponderation of contrary

forces in the unive rs al
E qui poise exe mp li fic at i on three times of the universal law of
,

E quipoise of N ecessity and Liberty can not be underst ood by

R eason
E quity and Justice characteristics of a Prince of Jerusalem 24 1 m -

E quity the resul t o f the equilibrium o f I nfi nite Jus tice and Mercy 85 9 u . .
-

E rring brother to be spoken kindly to l 34 u -

E rring wisdom taught by the consequences of

, 181 11 -

E rror is the Shadow of Truth with which God illumines the Soul 84 5 m . .
-

E rrors and pre j udices Truth to be substituted in public O pinion for 2 1 8—m
,

E rrors have seemed to be trut hs at times in public opinion 218 1 -

Esli k Khan the final j udge in the doctrine of Lh a m ai sm 624-u

E soteric and exoteric doctri nes a dist inction purely Masonic
,
250 u -

Esoteric and exoteric doctrine diff erence between ,

248-u . .

Esoteric meaning of the I neff able N ame 69 7 1 -

E soteric meani ng of the generation and production ideas 70 1 l -

Essence of God includes Wisdom Justice Truth Mercy and , ,

58 2 m ,
-

E ssence : the Truth Beauty the Good but one

, , ,
7 02 1
. .
-

E ssenes adopted the doctrines of John the Bapti st 262 u -

E ssenes abstinence and maceration practiced by the

,
260 u -

Essenes belief and practices Of

,
265 u -

E ssenes believed in the esoteric as well as the exoteric meanin gs 265 1 . .

-

E ss enes believed in the resurrection O f the soul alone .

Essenes connected by the Tetractys with Pythagoreans

E ssenes Forms ceremonies O rders and principles of the
, , ,

E ssenes in their devotions turned towards the rising Sun

, ,

Ess enes mysticism and allegories foun d in the wr itings Of the

,

Essenes not mentioned by Christ ; doctrines nearly similar

E ssenes Observed the festivals of the Solstices
Essenes Persian and Pythagorean opinions intermingled by the
,

E ssenes required the tests of several degre es before admittance .

Essenes resided in Palestine in the V icinity of the Dead Sea

E ssenes spoken of by Josephus E usebius and Pliny a s an ancient
,

sect
E ssenes tenets of Confucius and Zoroaster resembled those of the 264 1
, . .
-

E ssenes the E clectic Sect of Philosophers esteemed Plato

, 265 m
,
-

E ssenes the faith o f John so nearly Christianity was that of the

,
‘

, 263 m . .
-

Essenes the 1 7 th Degree particularly concerned with the

, ,
25 9 1 - -

Essenes were di stinguished by simplicity and moral practices 25 9-1 . .

 DIGE ST or
“
MORALS A N D DOG MA ”

Esse nes Zend Avesta pre scribes Ob servances si milar t o those O f the 260—u . .

Ess enes Z oro a

,

s trian princi p les prevailed in the moral practices o f

,

260-u
Esse ntial laws of fixe dness and movement counterbalanced p roduce , ,

equi li brium
Est ablishment for the Ch ri stian Mason represented by Boaz
, ,

Et ernal Laws which preserve the Universe the expression of God s ’

Thought
E ternal life represented by a Tau cr oss with a circle over it 505 -u
"

Ete rnal Mover who lly in act implied by Aristotle , , .

Eternity enthroned amid Heaven s st arry heights ’

E terni ty O penings in the curtains of Time give glimpses of

,

Eternity symbolized by a serpent wi th its t ai l in its mouth

Ether E lectricity Hea t fill and p er meate the Universe
, , , .

E ther extends everywhere called the Soul O f the World

-
,

E thics of Confucius and the Chinese .

Ethiopians changed H indu Trinity to Creative Power Goodness , ,

E truscan gate at Volterra h as three heads on it upon keyst one and ,

over side pillars 5 5 1 -m

Etrusc an name for the Sun God was Ark ale us or Hercules 58 7 u -

E truscans a race from the R haetian Al ps acknowledged o ne G od 55 1 u

, , . .
-

Etruscans had images for the On e God s attributes ’

E ucharist and other Holy Sacraments kept in secrecy

E uclid s forty seventh pro p osition in diagram and describ ed
’
-

E uphrates a stream of the Ed enic river, .

Eu re si s or the finding was the recovery o f the body of O si ri s by I sis 37 7 -u

, , .

E uri p ides: concludes that men act wrongly through neglect 690 l -

E use bius asserts that God is not separate from the Universe 667 -m
E use bius gives names of principal officers of Eleusis 41 1 m -

E usebius statemen ts concerning Therapeutae and Gospels

’
265 -m
“
E va the generic O riental name of the Serpent
”
, .

E vangelic symbols depict the Magi guided by a Star and be aring

gifts
E vapo ration mighty efl e ct s O f the slow invi si b le process o f
, ,

Eve created by I a ldab ot h had children evil angels

, , ,

Eve created by the Demons seduced Adam and bo u nd him to

, ,

matter
E ve iss ues from the chest o f Adam 77 1 m - '

E v e signifies a serpent and life circulating through all N ature

‘

E ve s ternary name added to Yo d gives Jehovah Divine Tetragram 7 7 1 m

’
, , , .
-

E ven numbers traced backwards ended in nothing 61 8 1 -

Evi dence o f the Templar origin of modern Free Masonry 8 20 1 -

Evil a Principle of E vil assumed t o account for the existence O f

, 27 7 u . .
-

E vil aff ects Deity s intellectual nature and man s moral responsi
’ ’

EviL all i n the w orld i s not . f .

56 D GES T
I or
“
MORAL S AN D DOGMA
” ”

Evi ls created by Deity t o affl ict men when they Si n ; bl essing to

re ward the j ust
E vils foreseen by G o d are provided for and consistent with his love 7 1 6-u .

E vils occur because G o d wills them t o afford occas ion for resignation 7 1 7 u .
-

E vils t o be warred against now as in former days 5 78 m -

Evil s worlds created from the Shattered numeratio ns from Benignity 7 96 m

’
.
-

E volution and development followed the I dea o f Creation in Deity 767-u . .

E xamples are the most lasting lectur es 181 1 -

E xceptions t o the rule that v1 rt u e is rewarded and vice puni shed 7 05 1 . .

-

E xcommunication of Church of R ome .

“
E xhalation defini tion o f term in astrology .

“
E xhalation of planets made the occasion O f a feast .

E xist ence o f G od know n through the Power communicated to man

by the Word
E xistence the Gnostics di stinguished thr ee orders of
,

E xistence the Supreme Being the only R eal

,

E xist ence without a beginning self existence inconceivable

,
-
,

E xistence without consciousness is an abstract being .

Fhri st en ces and Superior I ntelligence the basis of doctrines 553 u -

E xultation at des erved fall s hrinks abashed at God s chastisement 8 1 3-u ’

. .

E zeki el directs a Tau c ross placed on the people of Jerus alem wh o 503-l
‘ —

E zekiel symbolism O f the number four in the vision of

,
58 -u
E zekiel s prophecy not exp lained by Christians
’
731 u -

E zekiel s vi sions are mysterious e xpressions

’
321 -1

Fabricati on matter and bodies

, , as it were of manufacture , the w orld
of

Fabrications World embraces the si x members contained in Mala

, ,

koth
Fai th a great moral Force is the only true Wisdom
, ,

Faith a necessity
,

F ai th and R eason domain of ,

F ai th b egins where R eason sinks

Faith blind sets R eas on at defiance and leads t o
, ,

Faith enables us t o see that E vil is consistent with Infinite Good

Faith has for its bases sentiment and reason 7 7 6-u .

Fai th Hope Charity replace the three pillars of the old Temple 28 7 u
, , ,
. .
- »

Fai th Hop e Ch ari t y the o ld p i llars under new names

, ,
‘

,
.

Faith man onl y responsible for the uprightness O f hi s

,

Faith must have a foundation in R eason or cons ciousn e ss

Faith necessary for guidance of man
Faith reared on the foundations o f God s j ust ice and the law of ’

merit 7 06-u
Faith the converse O f arrogant co nfidence repres ented by the Sun 727 -1
, ,
. .

Fai t h the Li ght by whi ch the h um an so ul is enabl e d t o see itself 809—1

,
. .
 DIGE ST or
“
MORALS A N D DOGMA ”
57

F aith will stumble and sentiment mi sle ad unl ess knowledge di rec ts 7 1 0 1 . .
-

Fai thf ul held meetings in private places at night t o avoid persecution 543-m .

Faithfu l instructed in the grand myste ri es of Christianity .

Faithf ul only were admitted to the Christian Mysteries .

Faithful the second Mass o f the Christ ian Mysteries called that of
,

F ai thful the third degree of the Christian myst eries

,

F ai thfulness t o family friends coun try , ,

Faithf ul ness to Maso nic vows and pledges

Faiths excellent moral precepts in all
, .

Fall o f Man cause and remedy for the

,

Fall of Man Je wi sh o ri gin of the

,
.

”
“
Fall o f Man necessary to account for the imperfections of work o f
a Perfect Being .

Fall of Man process of redemption

,

Fall of Man symbolizes a universal allegory of science

Fa ll of Man symbolism and meaning O f the
, . .

”
“
Fall O f Man the Hebrew mode o f explaining the great moral
,

mystery
Fallacy O f general p ropositions of man s right to this o r that ’

Falsehood a part Of campaigns and controversies

Falsehood and Dishonesty vices O f the age ,

Fals ehood is crime in words ; I n j ustice the essence O f

Falsehood sowed by the Press
Fan purification of air and water symbolized by vase and winnow
,

ing 4 12 m -

Fasting an indi cation of moral purity 520 1 .

-

Fatality is the linki ng together of eff ects and causes in a given order 738-u .

”
“
Father a name for Deity even amongst t h e rudest nations
,
683-u
Father and Mother were face to face after the state of equilibrium
was established
F ather as Wisdom the Mother as Int elligence are in equi librium 800-u
, , . .

Father Hak e mah denoting perfect Love di d not look Binah in the
, , ,

face 7 63-u
Father is Love and Mercy w h o impregnates the Mother with B e
ni gni t y 7 96-u
Father of All the world unanimous in the belief of one King and 5 1 2 u
,
. .
-

Father Principle ( the Male or Generative ) comprehended in Y od 7 63-1 . .

Father the Spirit active principle or genera ting power

, , 8 7-m .

Fa thers Benig ni ty Severity Beauty proceed from the Father o f

, , ,

Father s First and O nly begotten is the Word

’ ‘

849-1
Faust ascends to Heaven by stepping on the head of Mephistopheles . . 822-l
Faust John influence o f printing the invention of
, , ,
3 1 4—u
Faust with his types worked great results 4 3-u
Favors must n ot be forgotten 1 23-u

Fe ar i s always cru el and R ome fear e d the her esy of th e Templa rs

r , .
-m
58 D GE I ST or
“
MORALS AN D DOGMA ”

Fea r of Wi sdo m that i t wo ul d asc end t o K e t h er or descend i nt o

Fe ast Day o f Mithras according t o the R oman Calendar De c 25t h 58 7-m

, , . .

”
Fea sts established in honor o f each planet at exh alt at i on “
.

Feas ts fi xed by risings settings con j unction o f the fixed stars

, 464-u
,

Feasts marked the ann ual crises the solstices and equinoxes 714 u ,
-

Feasts O f Pas sover N euro a o f Fire and Light when Sun was in Aries 463-l
, , , .

Fellow-Craft compass has o ne point above and one below the Square 854-l .

Fellow-Craft Degree the 2 nd , 22—u

Fello w Craft Reason Love Faith must guide the studies of a
-
, , ,
28-m ,

Fell ow-Craft studies the vegetable kingdom sy mbolized by Schib 632 u , . .

-

Fellow Craft taught not t o b e co me wise in his o wn conc eit

- 38 1 -

Fellow-Craft s grip Philosophy fails t o rai se t h e candi date

’
, ,

Fellow-Crafts in search o f assassins number reference t o Stars 48 9 , ,

Fellow Crafts i n search of the body represent the twelve Apostles 64 1 -1

- . .

Fell owship po i nts o f first among the ordinances O f Masonry

, ,
1 37-u
Fellowship symbolized by the five-pointed star or Pentangle 634-m . .

Female and male coupled are the Perf ection o f al l thi ngs .

Female characteristics given t o M alak ot h in the K ab alah , .

Fe male is He is left ; male is Y od is right ; Vav is male and femal e 763 m

, , .
-

Female principle in Al chemy repre sented by Fire and Water 79 1 -1

Femal e represented by the base o f a right an gle triangle 789-m
Fe male side of Hermetic figure has a Moon ; a hand holding a

F ero u er, a pre-existing soul the I dea of Plat o , .

F ero u e rs the third order o f spi ri ts Thoughts o f O rmuzd

,
25 7-m ,

Festival of the Winter Sol stice the Yu letide became o u r Ch ristmas 368-u
, , .

F estivals of the Drui di cal and Gothic Myst eries 367-368 .

Fidelity o f man everyt hing that exists around us centers upon the 1 99-m
, . .

Fi d elity t o obligation a le adi ng lesson in t h e 1 5t h Degree 237-u

F ift eenth Degree an allegory based on hi storical t ruth
Fifth day of Greek Mysteries procession o f torches , .

F ifth Deg ree Perfec t Master

, .

Figurative and allegorical language in O riental books 8 1 8-m . .

Figurative language used by the ancients t o describe secrets of na '

ture
Finite beings impressed by illus ions according t o Hindu dogma .

Finite man desires to see an d talk t o I nfinity .

Finite minds comprehend only by division 7 02-l

Fini te minds conceive Truth Beauty and Good as three essences ,
1 .
-

Fi ni te minds G o d can not infuse infinite conceptions into

, 222-u
Finite no correct idea of the I nfinite can be formed by the
, 222-u
Fire and heat have an analogy with life
Fire and light accordi ng t o the old Persian idea 61 1 -m
Fire and light represent attri butes of Divinity in Hebrew wri tings 61 1 -u
[

. .

Fire animates the stars and circulates in nature and includes all
souls
Fi re gives t h e el e ments and principl es of co mp ound movement 784-m . .
60 DIG EST or
“
MORALS A N D DOGMA ”

Fo ,the Indi an Buddha the Great Deity himself ,

Follies of the Alche mists t o save them from persecution

Folly to repine because w e are not angels '

Fomalhaut near Pisc es malignant influence of Sign ,

Force and strength subordinate to mi ldness and goodness

Force described in the Hermetic tablets o f emerald is the grand

Force h armony O f the world maintained by the Soul O f N atur e

, ,

Force Harmony Wisdom the Great Attributes o f the E ssence Of

, , ,

Deity 5 31 -m
Force if possessed enables man to revolutioni ze the world
, , 734-u
Force I ntellect m u st regu lat e the people s blind
, , l -m
’

Force of God exe rted o n two invisible gases forms water 845-1
Force of the people must be limi ted restrained 4-1 , .

Force of the people symbolized by the gavel 5-u

Force stronge r than rage represented by Mars
, 7 27-1 , .

Force unregulated or ill regulated a menace

,
1 -m -
,

Force which animates all emanates from the Heavenly eternal fire 666-1 . .

Force the E xecuti ng and Creating Power

,
53 1 -m
Force whi ch repels a Planet from the Sun no more evil than the
860-u
Forces analogous and contrary the on e t o the ~
ot h e r produce e q u i lib

ri u m
Fo rces at man s d i sposal his Working Tools
’
88-9 2
,

Forces : Faith Hope Charity the greatest moral

, , 9 1 -m ,

Forces First Born emanated from generative and conceptive

, , 267 -m .

Forces in action and opposition result in Harmony and movement 859-1 . .

Forces mechanical and materiality of agents O f Divinity expl ai n

F orces of Divinity Light Spirit and Life Primitive

, , ,

Forces of nature man s slaves or masters ’

Forces of the Universe the forces Of God

Forces Opposing o ne another in action are not necessarily an t ag o

860-u
Forces or I mpulses in continual confli ct caus e Life and Movement 846-u . .

”
Forces or Worki ng Tools ; importance of appreciating the value
,
“

9 1 -1
Forces the centrifugal and centripetal
,
67 1 -m
Forces the science of the equilibrium or the balancing of
,
84 3-u
Forgiveness is wiser than R evenge or punishment 85 9 u -

Forgiveness more noble than r e venge 76-u .

Form into which Deity conformed himself the likeness of His form 7 94-u . .

Form is the Light inclosed in the seeds of all species 7 83 m .

-

Form of the human is the form of all above and below and includes
it 7 94-u
Formation the first forms souls or physical natures is the world Of 7 68-l
, , ,
.
 DIGE ST OF
“
MORAL S A N D DOGM A
”
61

Fo rmations , World embrac e s the six members contai n ed in

T ep h are t h
Forml ess Deity present in all form s an idea O f the Hindu phil osophy 673-In .

Fo rmul a of baptism among the Gno stics 561 1 -

Fo rtune deified by error continued by the worshi p of abstraction 694-11 . .

Fortunate number is seven ; leads t o the perfect number 628 -1

Fo rty days of mourning for Osiris then the Vernal E quinox 486-11, .

Forty-seventh Proposition explanation an d numbers O f , 87 -u

Fo rty seventh Proposition of the first book of E uclid in di agram
-
7 89 . .

Forty seventh Propositi on st ated

-

Foundation of a ll religions and sciences the primary and immutable ,

idea of thi ngs 1 s 769-1

Fo u r a di vine number the num ber O f letters in the name of Deity 633-1
, . .

Four devices of the Degr ee ; hear see Silence en j oyment 629 -1, , , .

Four expressed by the square ; symbolism of the n u mber 58-u .

Four horses of di ff erent colors drew the chariot of the Sun at the
games
Four in the K ab a lah expresses the law of natural phenomena
, ,

Four letters in the Hebrew I ne ff able name

Four letters of the T e t ragram co ntain everyt hing 7 32-m .

Four represented N ature 209-u

Fo u r represents the generative power an emblem o f t h e I nfinite 632 1 ,
-

Four symbolizes a man bearing with hi mself a Divine principle 633-m

Four the number of the Square the measure of the perpendic u lar 861 -m
, , . .

Fourteenth Degree Grand Elect Perfect and Sublime Mason

,
2 1 8-u
Fourteenth Degree Perfect E lu ,
2 1 8—u
Fourth day of Greek Mysteries myst ic wreath of flowers in p ro ces
, ,

Fourth Degree Secret Mast er

,
. .

Fraternity Christ proclaimed a univers al

,

Fr aterni ty fruitful o f good works preserved by Masonry

Fraterni ty the protection O f each by al l
,

F raternity with subordi nation to the Wisest and Best a foun dation
of Free Government
Frea O din Thor the Scandinavian Trinity
,

Frea wife of O din One Of the N orthern triune D eity

, ,

, ,

Free agency and o u r will are forces

Free agency of man or is he controll e d by neces sity
,

Free agency Of man to do evil or choose good

Free government by people themselve s a hard problem
Free government can n ot long endure when
Free government constituted by equilibriu m between Authority and
Individual Action
Fr ee government grows Slowly .

Free Government requi res foundations o f Liber t y E qu ality Fr ater , ,

ni t y 860 -u
Fre e governm ents p romoted by disciplin es of w ar .
monar chy pri est ,
62 Di GEST or
“
MORAL S A N D DO MA
G
”

Free pular power o nl y known in hour of adversity

po
Fre e to b e th e sam e t h i ng as t o b e
, , 180-m
Fre e will and election a nece ssi ty since g ood and evil are in t h e
world
Free will an d inexorable La w di fficult O f comprehension
Fre e Will and O mnipotence in equilibrium gives the Law O f ri ght
859-m
Free wi ll categorical questions concerni ng man s
,
’
649-u
Free wi ll consistent with God s O mnipo tence and O mniscience
’
. . 855 -u
Free w ill coupled with Chance or Fatalism coupl ed with Omni s
,

c i en ce

Free will God can not formulate an eff ect without a cause
of

Free w il l o f man influences hi s life and conversation

.Fre e will the essen t ial attribute o f the will itself

Free dom civil and religious mus t go hand in hand

, , .

Freedom determined by an agency external t o us

Freedom gr eat need for guides who will not seek t o be tyrants
, .

Free dom human symbolized by Khur um the Master

, , ,

Fre edom morally comes when Chance and N ecess ity give pla ce t o
law
Fre edom of man connected with his freedom of thought .

Fr eedom o f man lies in his reason .

Freedom sens ed when the indi vidual independence develops itself

according t o its o w n laws 695 -m
Free m as onry is the sub j uga tion of the Human that is in man by
the Divine
Freres Macons Brethre n Masons corrupted into Free Mas ons
, ,

Friends an d Home more than Off set su ff erings and deso lations
Friendship and sympath y a Force , .

Fruit will come in the due season if we p lant the see d 31 7-u
”
Fruit of Knowledge Of g ood and evil ; Adam forbidde n t o eat
o f the

Furniture of a Lodge
Future a scene for
,

Future bes t preparation for m ake best use of Present

, ,

Fu ture e xistence i n whi ch in j ustices will be reme di ed

E i t ur e life and rewards and puni s hments ther e taught in the
Mysteries 392 u -

Future life doctrine of a clothed in the pomp o f m yst eri ous cere
, ,

mony
Futur e light let in on the pre sent by the c ontemplation o f the
,

Futur e puni shments de scri b e d in the Myst er ies to impose the les

Futur e pun ishments i n Tartarus depicted

Future p uni sh ments were real t o the Profane tho u gh a ll egori cal ,

t o the I nitiate 396 m -

Future rewa rd a nd punishm en ts a fund amental pri nciple of the

Hindu religion - 604-m
64 DIGE ST or
“
MORALS A N D DOGMA ”

Generation primari ly by the action of the Sun, secondarily by t he

Moon
Generation solely caused by the Sun Moon and Stars , .

Gen eration symboliz ed by Gemi ni the Twins at remote period , ,

Generation the eff ect of the union of the Active an d Passive

Generation , the Power of
Generative and Productive are always in conj unction
Generative number the unit and t w o
, , .

Generative o rgans carried in procession ; mutilation o f

Ge nerative organs venerated by all ancient pe ople as symbols
Generative Power or Spi ri t and Matter originally in Deity
Generative power seated in the Sun
Generative power symbolized by the St a u ros and the Cross
Generative Power to beget intellectual action in Binah the I ntel ,

lectual Faculty 766-m

Generative principle represented by the letter G i ni tial of the name ,

Generous Mason regrets dissensions and disputes

. 1 23-m .

Genesis assigns the formation of the world to the Alhi m 5 68-m .

G e nefi s in a second fragment ascribes creation to I h u h -Alhi m 568-m . .

Genii dispensed the Good and the E vil six on each side 4 16-u ,

Geni i intermediari es between Gods and men t h e Universal Provi ,

.

dence 4 1 6-u
Genii of D e cans had names characteristics ; ai d in eff ects produced 4 70-m
, . .

Genii of the Gnostics 2 7 1 -1

‘

Genii or Angels difl e re d in character ; so me good some evil 4 1 6-u ,

Gem i six created by O rmuzd prototyp es O f Archangels

, , , .

Genii the media of communication between man and the Gods 44 1 -m . .

Geni i were the I ntelligences that reside i n the planets 44 1 -m

Genii were the powers and faculties of nature part of the science ,

o f ini tiation

Ge nitals o f the Vern al Bull bitten by the Sco rpion represents

Genius gets Power its lieutenants are Force and Wisdom
,

Genius the strenuo u s appli cation of commonplace facu lties

,

Geometry does not sufficiently express the science of numbers

Germans adored God without daring to name Him . .

Gh e the E arth one of the first divinities the wife of O uranos

'

, , ,

Gihon a stream o f the E denic river

,

Gimli o r Vingolf the Heaven of the I celanders

,

Globe ancients had no idea the earth was a

,

Globes celestial and t e rrestrial on columns

, ,

Glori a Dei est cel are verbum Amen .

Glo ry and ambition in the highe st degree is t o strive t o benefit

others 853-u
G lo ry z G o d do es no t tempt or constrain m e n t o do e vil and that ,

is the Infinite
Gl ory i s one O f the l as t fo u r Sephiroth Of t h e K aba lah -
.

G lory o f D ei ty di sp la y ed i n th e Uni verse an e

 D IGE ST OF
“
M ORAL S AN D DOG MA ”
65

G nosi s e xp ress es t he idea of cognizance by intuition 7 7 l -m

Gnosis .
of C arp o cr at e s consist o f one Deity an d sp i ri ts ru ling
s

562-m
Gnosis proscribed by Chri stians ; Sanctuary closed ag ainst initiation 840-m .

Gnostic doctrine rise and explan ation O f

, 248-256 .

Gnostic Jul ian infected with the allegories of Grecian Polytheism -u .

Gnostic Mysteries made kn own to the heads of the Templars 8 1 7-m

Gnostic se al s and ab raxa e a dopted by Templars 235-m
Gnostic sects h ad Mysteries and an ini tiation
‘

542-1
Gnostic seven Spiri ts adopted by the Elxa it es 564-m
Gnost ic science res ted on a square whose angles were
.

633-u
Gnostic Simonians had a Priesthood o f the Myste ri es -m
Gnostic St a u ros an image of generative power .

Gnostic theories and ideas of Deity .

Gnostic Valentinians imitated the Mysteries of E leusis

Gnosticism developed into heretical fo rms .

Gnosticism imperfectly revealed the di sfigured occult science of

the Magi 839-m
Gnosticism Jews of Syri a and Judea the di rect precursors of
,
255-m
Gnostics all agreed on a creation directly ou t O f the Divine E ssence 55 7-m .

Gnostics agreed that the D e mi arg e was the framer O f this lower
world 55 7-m
Gnostics all agreed that the Father was not the framer o f this lower
world 55 7-m
Gnostics anal ogy between the doctrines of Alexandr ia and those o f
,

24 9-m
‘

Gnost ics and Disciples o f Christ held the doctrine of the trans
migration o f souls .

Gnostics and Philo the Supreme Being was the Light to the
,
280 1 -

Gnostics born of the K ab a lah 626-u

.

Gnostics connected their faith with the Christi an ity of St John 8 1 5-m . . .

Gnostics derivation O f their leading doctri nes and ide as

,
248 -m
G nostics doctri nes of Zoroaster bo rrowed by the
,
25 8-1
Gnostics fundamental doctrines of
,
2 48 -m
Gnostics held the universal agent composed the body o f the Holy
Spirit 7 34-m
Gnostics introduced theosop h ic al speculations 248-m
Gnostics made Souls ascend and descend through e i ght Hea vens 44 1 -u . .

Gnostics may have received somethi ng from the Chinese ; sayi ng

o f Lao -Tseu

Gnostics received from Platonists the idea that 255-m

Goat s head given to Sulphur by the Hermet i ci st s
’
.
779-l
G od a Mason s conception o f and be lief in
’
,
224-1
God a mystery as everything surroun ding us is
, 5 74-m
G od a perfect bei ng an Abyss the Primitive Father alway s has
, , , ,

been
G o d a Perfect Cause everyw he re as Perfect Providence
,

G o d a p ure spirit indi visible o mnisci ent all po werful on e

, , ,. , ,
66 DIGES T or
“
MORALS AN D DOGMA ”

G od , a Somewhat with Power Wisdom I ntellig enc e

, 739-m
,

G od . A ccording t o capacities so vary the conceptions of

,
206-1
G od, a fli i c t i ons and calamities lead the mind t o 1 89-m
G od , all names are contained in the Kabalistic name for the I dea of 98-m .

G od an hypothesi s imposed by good sense on Human R eason 738-u

G od , an i nfini te etern al Soul or Spi ri t
,

G od , an undi scoverable Being known only in p roportion t o the

G od and Light before creation ; the coexis tence of .

G od and the individual Soul are distinct

G od and the Unive rse were one according t o the K abalistic view 765 -m. .

G od and Truth are ins eparable

G od as a mind picture may be as much O f an idol as a wooden on e 693-m . .

G od as an actuality imagined to be a most oc cult light by the

”
Kabali sts Aur ,
“

G od as an Infinite Being comes t o us from ou r cons cious ness O f

God as in finite j ustice must resp ect the rights of man
, ,

G od as the world develops it outgrows its ancient idea of

,

G od attributes and ideas of the nature o f

,

God beyond human comprehens ion

God called Al fadir in the E dda ; is the Creator
G od can do whatever he wills being O mnipotent ,

G o d can no t be known in His work but in his mode of mani f esting

Himself
G o d can not do im possibilities .

G od ca n will nothin g but what is good and j ust

G o d cat eg oric al questions concerning
, .

G o d caus ed Himself to shine forth ; is his own father ; is p ri or t o

su bsta nce 61 5-u
G od Chance and Inte lligence undist ing ui shable by Menander
,
694-m
G od conception o f varies wi t h man s mental cultivation and powe rs 223-1
’
.
, ,

G od confro nted felt known when we reverence mighty cos mic force 7 07 -m
, ,
.

God confounded with the Demiurge by the mass of the Jews 558 -u
Go d created man in the image of Deity M ale and Fem a le ,
8 4 9 -1
G o d created the ideal world only Lo gos the material ,
25 1 -1
G o d defined in the I celan dic p rose E dda in a dialog 61 9 u -

G o d de fined in Sansc ri t stan z as

G o d does not tempt nor constrain men t o do evil .

G od dying an inference from a liter al interp ret ation o f nature

,

w o rship
G od 1 8t h Degree taught the uni ty O f
-
,

G od embraces the principles O f reality and co gnizance 7 0 7 l

G o d existing of Himself alone desired t o m nifest
, ,
a,
hi s pe f ctio s
r e n 609 - 1 . .

G o d first created a Bein g he called the Wo rd

G o d gives things their existence and their intelli g i bility
G od governs by wise and i nexorable laws
G o d h as an i nfini te tenderness for his creatures
G od has creat ed t hi ngs vi si ble thro u gh t h e Log os .25 1 -m .
68 DIGE ST or
“
MORALS A N D DOGMA "

G o d,n ature of the Sup reme ; references to E gyptian Go ds 431 -u .

G o d never revea ls himself in the sensible world but thr ough the
Demiurge
G od not a logical being to be explain ed by deductions
G od n ot able t o perform some m i racles
G od n ot an abstra ct God but an intelligent free person
, ,

G od n ot an Abst raction but a real Being a moral person

, ,

G od not inert and uncreative during the eterni ty behi nd the Uni
verse 84 9-u
G o d not sep arated from the Universe attested by E usebius 667 m
,
-

G od n ot t o be mad e into any mode or l i ke t o the Sons o f Men 752-u . .

G od not t o be represented by any figure o r image or letters He or

Yod
G od notyet having created and as alone has no name
, ,

G od , nothi ng can be imagined more excellent

G od now compared to Light de e m e d u n p hi losop hi cal if not , At h e

G od O f Good and a God of E vil each independent ete rnal , ,

G o d o f Good must in the end overcome the God of E vil .

G od O f many Christians but the O ld heathen g o ds

G od of the N ew Plato ni sts w as one simple O riginal E ssence
G od o nl y Wise Man s wisdom but a reflection
’
,

G od penetrates the man and becomes a living spirit within him .

G o d perfect and infini te in his attributes .

God preordained suff ering and calamity

G o d phi losophers taught to but few the true knowledge of
,

G o d possess es a secondary I ntelli gence which descends to matter .

God possesses Charity the supreme virtue of man

,

G od possesses infinite i ntelligence and i nfini t e li b ert y

G od prayer to
,
.

G o d prior even to the first G o d and Ki ng conceiv e d things by hi s

, ,

intellect 61 4—1
G o d produced all things by His I ntellect Will Free Determi nation 7 5 9 1 , , . .
-

G od Pythagoras defi ni tion of

’
,

G o d regarded as that from which Li ght flows by the Sabeans ,

Kabali sts
G od regarded by the Masons as a Mor al Governor as well as an ,

O riginal Creator
G od relations o f a M ason to
, .

G od re ligious req uisite of a Mason is a belief in one True

,

G od represented by the Demiurge on the low e r stage o f exi st ence 55 7 1 . .

-

G od repres ented by the Gnostics as an unfathomable Abyss 555 1 -1

G od represented by the hieroglyphic o f a horned serp ent .

G o d r esu lt of a low conception o f

,
.

G od re vealed in the True the Beautif u l the Good

, ,

G od reveals Himse lf by His attributes

G o d reve al s Hi mse lf in our convictio ns co nscience instin ct
G od reveals Him
, ,

se lf t o us by Hi s uttered Word
 DIGE ST OF
“
MORAL S A N D DOGMA ”
69
‘

G od said to Moses : I am that whi ch I s Was and Shall Be 84 8-1 ,

'

G od , single Tau re p resent o n e .

G o d Spirits o f ascent an d descend on the ladder

, , .

G o d sums up in himself perfect Beauty Tru th and Good ,

G o d Supreme from whom all other gods emanate o r are by Him

created
G o d Temple
,

God that the mass shall lack work and food seems t o be a law
,

of 1 7 9 1 80 5 -

God the Almighty Father and Source o f All 5 7 5 -11 .

‘

G od the author of everything the E ternal the Supreme the Liv i ng 58 1 -m

, , , , .

G o d the believing M ason conscious o f being a co O perator with

, 228— 1 -

G o d the cap acity O f the mind to receive positive truth limits man s
’
,

G od ,
the Cause by whatever qualities kno w n
,

G o d, the earliest exertion O f thought resulted in the idea o f

G od t h e first emanation was Light then O rmuzd
, , ,

G o d the Fi rst Supreme I nfinite Unity ; All and O ne flowed forth

, ,

from '

G o d the fo rmal efficient an d final cause

, , .

God the highest view we can form is the nearest to a true c o n ce p

,

tion of .

G o d the Holy O
,
f Holies as author of the moral law, .

G od the individual good O f the M ason is considered by

,

G o d the I n fin ite Parent revealed by natural human religion

, ,

G o d the Light principle from which souls emanate and return

,

G od the Living Soul of the Universe

‘

God the Logos dwells in

, ,

G od the M aster Mas on s Word is a knowledge o f

’
, l . .

God the nec e ssary logical condition of a World ; i ts" necessitating

cause
G o d the O mnipotent Legislator the source O f the moral l aw
, ,

G od the onl y original E xistence t h e Ab solu t e Author of all L 70 1 1

'

-
’

.
, ,

G o d the Principle o f Liberty Justice Charity , , .

G o d the Principle o f Moral Truth and of personal morality 7 03 u -

”
G od . The protest o f M asonry against belief in a cruel God is
Tru st in
G od ,
the sole Self,
-exist ing Power exp anded his idea and appeared 608 m , . .
-

G o d the Soul of the Universe and coexistent with it

,

God to Ancients mani fested b y the Sun

, ,

God to be loved under the forms of Truth Justice N obility o f Soul 707-u , ,
.

God too sublime to be known ; displayed by I ntelligences

God united to Wisdom communicated the germ of Creation 25 1 1 -

God was alone formless before he formed a conception of Creation 7 5 2-u

, , . .

G od was the Phos-N octon the Light cogni zable only by the I ntel
,

lect
G o d willed t o produce be ings and fro m that which is produced ,

Brahma
70 DIGE ST or
“
MORALS A N D DOGMA ”

G od Wi lls a thi ng bec ause it is j ust ; it is a necessity for Hi m t o do -

u

G od wi lls a t hi ng because it is j ust ; it is not j ust because G od w ills

it
G o d : Zoroastrians addressed hymns and prayers to the Supreme . . 61 7-1
Godd esse s holding serpents are figures in E gyp t and Assyria . . 4 95-1
God s ac tu aliti es seem less lofty than our ide al O f j u sti ce
’
. 832-m
G o ds ari d I dols of Gods were symbols o f truth to the ancient Sages . . 302-1
God s att ention imagin ed t o be continually cen tered on man
’
302-1
God s attributes are man s virtues
’ ’
7 04-u
G od s attrib u tes are not God
’

G o d s attributes kn own only through their manifestations 7 39—u

’

G OdS Astro nomical details and operations O f N ature in histories o f

,
. . 37 5—m
God s ch a ract er makes a diff erence in th e c onduct of people
’
64 3-u
Gods c omp osi ng the Trinit ies of the Ancient religions .

Gods cre ated by personi fication o f Stars and phenomen a were w or

sh ipp ed

Go d s creat ions coexi st ing with Himse lf

’
.

God s Essen ce includes Wisdom Justice Truth Harmony Love

’
, , , , ,

E ternity
God s existence and natur e one O f the highe st quest ions
’

God s exist enc e as comprehensible as the existence of a Soul

’

God s exi stence every think ing creature mu st be conscious O f

’
,

G od s exi stence evidenced by ou r consciousn e ss of the fact

’

God s existence plou gh e d deeply into N ature

’

Go d s exi stence taught by R eason

’

G o d s goodn ess see ms to be impugned by diso rder in the world 7 05 -m

’

God s goodn ess the foundation of T ruth

’
.

God s j ustice and t he law of merit and dem erit the foundations of
’

God s Just i ce which is Severity the Female

’
, , .

God s law consist ent with H is j ustice whether it corresponds w ith o ur

’
,

notions o r not ’
.

God s law of j ust ice can not be measured by ou r st and ards

’
.

God s lov e go verns ou r a cts o f charity ; Hi s j ustice govern s our j us

’

tice
God s love not inco nsist ent with the evils of existence
’

G od s lov e tak es care of all t o the end

’
.

Go d s l ove th e sa me as that in man but in a n infinite degree

’
7 05 -u
,

G Od S Mercy or Be nignity alone reigni ng si n woul d g o unpu ish ed 8 46 u

’

n
.
-
, , , .

G o d s mo de of action a concepti on beyond o u r reach

’
832 1 -

G o d s mode s of operation are th e a ction of t h e Universe

’
7 1 0-u
G od s natu re and att rib utes
‘

G d
o
’
s n a u
t re and attributes in t h e Z end -Aves ta .

G Od s n at u re attributes es sence wh olly beyond us

’
, , ,

God s nature is not c onceivable by the human mind

’

G e d s nat ure it is impious to assume or explain

’
,

Gods of the Ve da t hei r ori gi n and si gni fi c ati on

, .

God s O mnip ot ence th e secret of O ccu lt Sciences

’
.
72 DIGE ST or
“
MORALS A N D DOGMA ”

Go od and evil influences of the p lanets flow ed from the Z odiac 663-m
Good and E vil p rinciples by their equilibrium produce 549-u .

Good an d E vil principles ancient thought ,

G oo dand E vil problems n ot solved by a R edeemer who shal l end

E vil
Go od and E vil reconcil ed or the Universe would be a failure
Good and E vil R evelations depict the struggle between
, .

Go od and E vil Stars di vided into the

,

Go od and E vil symbolized by the contest between I aldab o t h and

his mother
Good and E vil the invisible Intelligences di vided into the
, .

Go od and Light synonymous because Light multiplied man s enj oy ’

ments
Good belief in a Devil an attempt t o explain the existence o f E vil
,

G o od can not cause E vil ; it must have h ad another cause 661 u -

Good counterbalan ces E vil ; Light in equ i librium with Darkness 7 64-1
G o od has as an inseparable shadow the E vil 846-1
G o od implie s its opposite E vil
l
°

, 68 1 1 -

Go od in the Absolute an attribute o f the Absolut e Being

, , 7 02-1 .

Good in the Absolute is Good itself superior t o all p art i ctilar duties 7 02-l
, , , .

Good is beyond man himself ; not so God s Good 68 0-l

’
.

Good is known by the evil

Go od is not a cons equence ; it is first or nothi ng .

Goo d men are tending to the real m of Perfecti on .

Good men o f every nation su perior to popular deities

Good never separated from the evil ; the t w o must min gle
Goo d period of the final tri u mph o f
,

Go od principle divided into Creation Preservation R enovation , ,

Good Principle identified w ith the Sun .

Go od prin ciple represented by M as onry

Goo d principle urged men towards
.

Go od realized in nature accordi ng to Plato , .

Good resigned for the di sinterested and un iversal 69 6-m

Go od the foundation o f obligation
,

Good the great specul ations of antiquity forecast the victory of

, 2 7 4-m . .

Good the ob j ect of the Absolute Thought is the Absolute

, .
680—1 . .

Good the single p rinciple in which centers all moral principles

, 7 02-m
G ood the ultimate end of N ature according to Aristotle , 68 1 m -

Good to reign in eternity an d E vil to cease is but a poet s dream 84 7 1

’
. .
-

Good will prevai l and E vil be overthrown by a R edeemer 274 m -

Go odn ess the first feature o f Charity

Gospel of John a p as s age fro m an older work begins the
,
280-u
Gosp el o f John explanation and ob j ects of the
,
.

G o sp e l o f St John a Polemic against the Gno stics

'

Gospe l of St J ohn the b as i s of rites proper t o complete the initi a

.

82 1 -112
G oth ic Festi val of th e Winter 50 101300 Yuletide . . bou rne C hri st mas 368 m
 m
Drc sr '
or
“
M ORALS AN D DOGMA ”
73

Gothi c Mysteries fest ivals i nitiations symbols

, , ,

Mysteries in troduced from the E ast by O din

,

Goth ic
Gothi c Myst eries simil ar to others ; description of
Gothi c Mysteries taught the destruction of the world and the rising
o f a new o n e
”
Govern .I n ablest wisest best is vested the Divine right t o
, , 203-u
Governm ent by incapables or merely resp ectables comes to nought 31 -m
'

Govern ment defects in a Democratic form of

,

Government Democratic and I mperi al R ome compared

, ,

Government Free cannot long endure when

, , ,

Government free depends on the virtue and intelligence o f common

, ,

people .

Governmental m ac h in ery and laws in the interest of j ustice

Government Masonry not hostile to civi l
,

Government tends t o become a conspiracy agai nst liberty

Government those w h o reap the benefits sho u ld bear the b u rdens o f 1 76—u
, .
‘

Gracchi replaced by aroused indi gnation .

Grand Arcanum co nfers great power on the Adept 1 0 1 -11 1

Grand M aster Architect 1 2t h Degree duties o f, ,

Grand Ponti ff the 1 9t h Degree

,

Gravitation ar o u nd the centers of Life Heat and Light ,

Great Lights symbolize the Sun Moon and Mercury .

”
“
Great Work a creation of the human word ini tiated into the power
of the Word o f God . .

”
Great Work assures man of the empire of Azoth and power over
the M agical Agent . .

Great Work benefits the Body by bringing health and wealth 785-u
Great Work benefits the Soul by causing it to know G od N ature , ,

ourself
Great Work comprehended and executed brings gr eat knowledge 7 86-1 . .

”
“
Great Work depends chi e fly on the internal Magnet of Paracelsus 7 7 7 m .
-
'

Great Work in perfection exp ressed by a cross over a triangle i n

7 90-1
Great Work is the conquest of man over his faculties and future 7 73-1 . .

Great Work itself is the work of the Sun 7 73-u .

“
Great Work o f Hermes is magical an d supposes the Absolute in

Great Work secrets have a threefold signi ficance 7 73-u

”
Great Work symbolized by the R ose in Flam e l s book ’

Great Work the purification o f the Soul has a hidden meaning

,
7 92-m
Great Work the uni versal agent is the elementary matter of the
,
734-m . .

Greater Mysteries five years probation between the Lesser and the 432-l
,
’
.
"

Greatest good of greatest number can legitimately aff ect ideal j ustice 836—l . .

Grecian Choruses the Strophe and Ante-Strophe connected w ith the

,

Greci an philosopher saying of Socrates the ,

X e xe
,

Grecian Temples destroyed by Persians under r s

'

an d fire
61 0-m
 4 DIC ST or
“
M ORALS A N D DOGMA ”

Greed commercial deadens the nerves of sympathy

, ,

Gre ek history shows the O ne G od and then a worship of N atur e 61 9-1 . .

G reek name of Dei ty consists of thr ee letters I A 0 , , ,

Greek Philoso phers e xp ounded the loftier ideas and nobler doctrines 61 7 —m .

Gree k Phi losophy embraced a belief in an Infinite and 61 7 m -

Gre ek phil osop hy prec ed ed by the Myst ic Theologers .

Greeks conse crated the generative organs as symbols of fruitfulness 656—m .

Greeks th e scholars of the E gyp tians showed vestiges of an old

, ,

fai th 61 7 -u
Greg ory N a zi anzen Bishop o f Const antinople sp e aks of the Chris
, ,

tian Mysteries
Gri p hieroglyp hi c pictur e of the Lion s
,
’

Gri p of the Lion of the Hous e of Judah cl asp s the hum an race
Gri p of the Lion rai sed Khurum after that of Aquarius and Cancer

Grip of a Master represented by the figure ten .

G u rzsh e r the Pe rsian comet cons umes the world

, , .

Gymnosophi st Pri ests c ame from t he E uphrat e s t o E thiopia

Gymn os ophists at the Temple of Amun were celebrated the Mys
,

Habit is a For ce a second nature,

Hades Hercules under the guidance of Minerva descended t o

,

Haik al denot es t h e place in w hich all thi ngs are contained

’

Haikal Temple or Palac e ; the name of M alak ot h

,

Hai k al the Palace of the degree T ep h ar et h which is concealed in i t 7 99 u

, , .
-

Hair o f th e women at the festival of Isis was flowing ; the men

sha ven and bald
Hak emah and Binah denoted by Y od He ,

Hak e m ah and Binah i mperf ect ly j o i ned with averted f aces

Ha k e m ah and Binah i n the Head as the t w o hemispheres o f the
b rai n 768 l -

Hak e m ah and Binah the t w o lobes of the brai n of Adam K a dmon 7 5 7 1

, . .
-

Hakemah and Bi nah whom it impregnates quantitatively equal

, 7 63 u
, . .
-

Hak emah and B ai n ah Wisdom and I ntelligence the second

, ,

Se phiroth 55 2 —u

Hake mah Binah and D aat h illus trated by comparison with p ain
,
7 58 -1 . .

Hake ma h co mm u ni c a t po t ency and increase t o Binah 7 56 -1

Hak em ah is a person and term ed Abba or Father 7 99 -m
,

Hak ema h is Father Binah is Mother the tw o in equilibrium as

, ,

male and female 7 63-m

Hak emah i s the generative power of producing Thought yet in ,

Deity
Hak e mah is t h e Generator o f all thi n gs ; he and Binah con j oin
Hak emah proceeded from K et h er thro u gh th e energy o f Yod .
76 D IGE ST or
“
MORAL S A N D DOGMA ”

Harmony the resu lt of the equipoise o f N ecessity and Liberty

Ha rmony Wisdom Force the Great Attributes of the Essence of
, , ,

Deity
'

Harmony which upholds and preserves .

Harmony with Wisdom and Power o ne Masonic Triad ,

Har oeri the Creative Word from the action and reaction o f O si ris
-
, ,

Har-oeri Son of Osiris and I sis ; throne supported by lions

,

the elder Horus E gyptian Sun God festival of

Har-oe ri s , ,

Hava Maal The sublime Boo k of O din ; maxi ms from

,

Hawk the symbol of R a or Ph re .

He and Yod represent the female and male principles in equilibrium 323-m '

He approac h ed by Yod becomes imbued with a luminous i nfl u ence 7 93-u

, ,
.

”
“
He considered t o be the agent of Almi ghty Power 698 l -

He of the T et ragramm at on in Adam K adm on as N e sch a m a h 7 5 7-u

He imp regnated by Vau produced M i crop roso p os or Seir Au p i n
,
-u
, , .

He impregnated by Y od begets a son and thus pregnant brings

, , ,

He is Bina h and the other He is M alk u t h 7 58—u .

He is female and He is hidden o n every side

, , 7 63-u
He is impregnated by Yo d and begets a son which she brings forth 763 1 . .
-

He is the wife of Y od the second He is the wife of Vav ,

He the femal e letter communi cates to Y od her light

, , .

”
“
He the letter expressing the union of Deity with his creatures
,
.

He-She the meaning of the mas cul ine feminine Hua and Hi a
,
-

He-She in Ar am t i c Hebrew Arabic

, , ,
.

Head K et h e r the Crown ring or circlet first Sephiroth

, , , ,

Heads of M acrop rosop os Adam K admon explai ned , ,

Health symbolized by the triple triangle .

Heathenism had a foundation in Truth .

Heaven and E arth as Divini ties regarded as being male and female 4 0 1 -m
, ,
.

Heaven and earth composed of the two principles Active and ,

Heaven a nd e art h gifted with a life and soul

_
.

Heaven and E arth regarded as Divinities were worshipped

,
40 1 -m ,

Heaven and E arth the first and most ancient divinities 658-u
Heaven exists in the perception and thought o f a glorious mi n d 20 1 1 . .
-

Heaven none for those who desire to go thither alone

,

Heaven o f Dante composed o f a series o f Kabalistic circles

Heaven rules the condition of the e ar th by the action o f Divine
Force 668 -m
Q

Heaven the birthplace of the Soul ; its home to w h 1 ch it loo ks -

5 20-m , . .

Heaven t o the I nitiate is the World mani fest to the I ntelligences 7 85 -u . .

Heaven will at last aggrandize Hell is but a poet s dream

, ,
84 7-1
’
.

Heavenl y bodies act only with the activity o f the Soul o f the
Universe -m

Heavenly Bodies and the ceremonies of initiation closely connec t ed 50 7—1 . .

Heaven ly Bodies worship p ed by di ff erent peoples 45 7-1

 DIGE ST or
“
MORAL S AN D DOGMA ”
77

Heavenl y Hosts and Stars imprisoned for disobedience 5 1 1 -u

Heave nly Host appears as an organi zed Angelic Army 509 -1
Heavenly Hosts i nclude not onl y emissaries of Jehovah but St arS 509-u , . .

Hea venl y Host worshipp ed by Turks Scyt hians Tartars Persians 459—m
, , , . .

Hea vens a living existence from which through earth existences

, ,

proceed
Heavens an d the E arth personified as Deiti es even among the
Aryans 850-1
Heavens and the Sun as Procre ative and Generative agents ; male 85 1-u . .

Heavens divided by seven planets and twelve signs 460-m

Heavens the Father impregn ating the ear th with i ts r ains
, , 656-l
Hebraic doctrine of God and Light expressed by Milton 7 39 -1
Hebra ic ideas favorable to physical pleasur es
Hebrew belief concerning the pre-existence of souls
Hebrew books wri tten in symbols unintelligible t o the Profane
Hebrew camp in the desert arranged from Stars etc ,

Hebrew conceptions of God varied

Hebrew form of Tetractys
Hebrew forms o f the personal pronouns He She -

Hebrew God I h u h superior to Al o r the Aloh ay i m

, ,

Hebrew God overcomes monstrous Leviathans

Hebrew Law maxims from
,

Hebrew Mythology all udes to a feud a mong the spiritual powers .

Hebrew popul ar notions of Deity .

Hebrew religion imbued with Star worship 509 -5 1 1

.

Hebrew religion placed the government and all knowledge with

Pri ests
Hebre w Theism involved in symbolism and image worshi p
Hebrew Tribes characteri stics of signs of the Zodiac compared with
,

those of the .

Hebrew writings u s e light and fire as emblems of the at t 1i b u t e s

of Divinity 61 1 -u
Hebrew word in the E ast in 1 2th Degree is Adonai ; meani ng of 20 1 -1 .

Hebrew word pronunciation of not known from its character

, ,

before
Hebrews belief l n the existence of O ne God not accepted by early 206-u
, . .

Hebrews borrowed from the Persians some religious doctrines 61 0-u

Hebrews devout worshippers of false gods 206-m
Hebrews esote ri c knowledge communicated to but few
,

Hebrews had their good Deity and the Devil an an gel of Darkness 661 -m
, . .

Hebrews held e ach nation had its own guardian angel and Star -u .

Hebrews held N akh u st an brazen serpent as a token of he a ling

, ,

power
Hebrews intellectual posses sed t rue knowledge of God
, ,

Hebrews Jehovah the nation al God of the

,

Hebrews trans ferred t o Satan ever ything immoral t o account for “

moral evil
Hebrews True nature of G od and His name u n known t o the
,
78 D IGE ST or
“
MO RALS A N D DOGMA ”

Hel th e
,
place to which the wicked go first then to N if t h e l 61 9 -m , .

Heli ac ally Star seems t o be touched by the Sun when it rises or sets 4 7 1 -l
,
.

Heli ogab alus reference to the reign of

,
4 7 1 -1— 3-u . .

Hell become useless will be closed by the aggran dizement o f

, ,

Heaven
Hell is impassa ble for those only who know not how t o turn back 82 2 1 ’
. .
-

Hell of Dante is but a negative Pur gatory

He p t aki s Phoenician God o f the seven rays
,

He p t ak t is G od of s e ven rays the Suprem e G o d o f Ph o en e ci a

, , ,

Ts e dok
Heracles or Ark aleu s the E truscan Scythi an Pelasgian name for
, , ,

the Sun 587 -u

Heraclitus advoc ated monotheism
Heraclitus acknowledged the unsatisfactory result of phil osophy 693-1 . .

Heraclitus believed in a Univers al R eason pervading a ll things 693-u . .

Herac litus of Pontus hel d that e ach Star w as a portion of the

67 1 -m
Hercul es a descendant of Perseus the luminous child o f darkness 5 9 1 -m
, ,
. .

He rcul es an d Juno anta goni sm of good and evil typified by the

,

contest between
Hercules as a God to the Celts Teuto ns Scythians E truscans , , , ,

Hercules begets with the Dragon the three ancestors of Scythia

Hercul es died raised from the grave and is received in heaven
, ,
.

Hercul es Har acles worshipped at Tsur

,
-
,

Hercules I ng eni c u lu s on e o f the va ri eties o f the declining Sun

,

Herc u les j ourney of t h e Su n the origin of the twelve labors of

, .

Hercul es obtained ini tiation from Triptolemus

Hercules perfor ms hi s first labor with N e m e an lion
Hercules suff ered the i ll s of hum anity according to M a ximus M u s 592 l , .
-

Hercules Temple at Tyre built

’
years before He rodi t us
’

Hercules the patron of navig a to rs who Spread his altars from coast
, ,

t o coas t
.

Hercules well known in E gypt and the E ast

’

Here persecuted D i o nus os and helped the Titans to kill him

Here the wanton or irration al power o f nature
, .

Hereafter as we are pure here so we w i ll be j ust as happy

,

Heresy of philosophic al truth considered the most dangerous by

R ome 820-u
Hermaphroditi c Bein g which comprehends all existence
, 653-1
He rmaphroditic figure a symbol of Deity as Generator and Producer 8 5 1 -m .

Hermaphroditic figure emerges from the O rphic egg symbolizing ,

the two caus es . 655 l -

Hermap hroditic figure of Valentinus a sym bol o f the double nature 85 1 m .

-

H erma phro di tic God World ancient dogm a of philosophy and

-
,

theology
Herma p hrodi ti st i c conceptions from the idea of the Active a nd
80 DI E ST G or
“
MORALS AN D DOGMA ”

Hermetic Symbol from the Materia Pri ma o f Val enti nus

Hermetic tablet of E merald contai ns the Key to their allegories
Hermeti c tablet of emerald explained
Hermetic universal medicine for soul mi nd body , , .

Hermetic work symbolized by the Pelican and Phoenix

Hermeticism is the K ab alah in active realization ; the M ag ic of
Works
Hermetics spea k with reserve of secret fire living and philosophical 7 75-u , .

Her o less noble to describe than be a

,
.

Herodi t us described Bal s temple at Babylon ’

He rodi t u s excuses hi mself for retice nce concerning the Mysteri es 380-m . .

Herodi t u s testifies concerning the doctrines of Zoroaster 61 7—1

Herodotus speaks reservedly of the Mysteries o f I sis
Hi eroglyphics believed t o have been taught the Priests by the deities 359 l .
-

Heroic acts pe rfo rmed by the b as est and lowest 20 1 -u

Heroism the loftiest feature of Charity
Hert a the German name for the earth ; adored by them
, 658-m
Hesiod and others declare all virtue is a struggle 69 1 u -

Hesiod sings o f Heaven and E arth as Ou ranu s and Gea 850-1

Hexagon images a cube not visible at the first glance
, 8 27-u
Hi a the fe mi nine fo rm sometimes means I t
, , 698-m
Hiddekel a st ream of the E denic river
, 58 -u
Hildebrand referred t o . 31 u -

Hi erarchi cal O rder intelligence figures

, , 97 m -

Hi e ro cles defines the great work of initiation 5 21 -m

Hi ero cles one of the zealous disciples of Pythago ras
, 622-1
Hi eroglyphic pictur e of L ion s grip and Master s gavel ’
80 1
’
-

Hi eroglyphics Hermes gave the Key to the

, 365-u .

Hieroglyphics in o ne degree had a diff erent meaning in another —u .

Hieroglyp hi cs meaning of so carefully guarded that me anin g b e

, ,

came lost
Hieroglyphics preceded by symbols of I ndi ans Persians and Chal , ,

deans
Hi erophant of E leusis Motive God of nature veiled on throne
, ,

Hierophants in concealing knowledge multiplied symbols

Hierophants of the Gothic My st e ri e s ru le d over the celebrations ’
.

Hierophants sought by every means to impress the candidates

Hi gh Places idolaters sacrificed to foreign gods on
, 1 . . .

High Priest uttered the T e a t ragramm at on on the l ot h of Tisri

High Priest s vestments and furni tur e described symbolism
’
,

Hillel the Pharisee gives summary of the law of Moses

, , .

Hindoo divinities the attributes o f the O ne G od

,

Hindu creed from extracts from their books

Hindu deities Brahma Vishnu Siva subordinate t o Brehm
, , , ,

H i ndu K usch or Parop i smu s ; I rani an races o n E as tern and South

,

ern SlOp es of the .

Hindu Mythology aboun ds l n images of S erpent s

Hindu Myt hology prese rves the legend of the f all of Spirits ”
 DIGES T or
“
MORALS AN D DOGMA ”
81

Hindu na me of D eity consists of three letters A U M , , ,

Hindu religious dogmas epi tomized

Hin du religi on embodied as fun damental principles
Hindu s have veneration for the Li ngh a m a symbol of e v erp rodu c ,

tive nature
Hi ndus lamented the death of Soura-Parama Slain by Sou p ra Muni 5 95-u ,
- .

Hi ndus seed vessels o f lotus a sa cred symbol to the .

Hin dus Trinity became three di sti nct

Hiram a type of humanity in its highest ph as e
, . .

Hiram said by Joseph u s to have built a Temple t o As tarte

Hi ra mi c legend represents a murder restoration and teaches , ,

Hi ram s murder burial etc symbols of the R edeemer

’
, ,
.
,

Hist ory not a fortuitous concourse of events

Hoam-ti thi rd Chinese E mperor erected a Temple t o the Great
, ,

Architect o f the Universe

Hobbes sa ys G od is inconceivable .

Hod and N e tsach t h e thi ghs of Adam K adm on ,

Hod o ne of the Seph iroth ; Glory

,
.

Hod wi th N e ts ach is the Perfection o f De ity manif ested in his I dea

, ,

of the Uni verse

Holland Masonry in 1 735 prescribed by the states of

, 50-m
”
“
Holy Doctri ne the ab s olute Doctrine of the Herm etics
, 84 0-1 .

Holy E mpire Holy R ealm Sanctum R egn u m names for M agism

, ,
-u
, .

Holy E mpire is the victory of the spiritual over the human in m an 855 -u . .

Holy E mp i re of Masonic Brotherhood made possible by the R oyal

Secret . 86 1 -1
Holy E mpire spo ken o f m the clavicul es of S olomon and sy mbo lized 7 27 -m .

Holy Ghost of the Christ ians correspon ds to the W i sdom o f the

K ab alah .

Holy Hous e of the Temple Haikal K a dosh , . .

Holy o f Holies formed a cube ; symbo lic meaning

Holy Spirit composed of the un iversal agent .

Holy Spirit enveloped in Silence from the awe of the Mysteries 84 9-1
Holy Spirit the compani on of Chr ist produced by the Intelligence , . . 560-m
H O M the three lettered Persian name o f Deity
,

- 632-1
H O M the framer of a new Persian reli gion ; hi s name was I n
, , ,
.

, , ,

Homer makes Zeus resent the accusation that evil comes from t he

Homer s Zeus an array of antitheses like that of Hesi od

’
,

Honor and Duty a Force ; the Polest ars of a Mason ,

.

Honor given t o those who stand up for truth and ri ght

Honor o f a Mason s country identified with his own ’

Hope a great moral Force is Strength which ensures success

, ,

HOp e enemy of avarice represented by the

, ,

HOp e for the exce p tio ns to th e law that att ac h es h app iness t o virtu e
,
. 72 5-l
Hop e for th e tri u mp h of G ood over evi l 9 p art of th e Masoni c creed
. . . 53l -u
Hope . no man can struggle and conq uer -1
‘
82 DIGE ST or
“
MORALS A N D Doom ”

Hope of a Mason that all men sha ll form

,
family
o n e. 233-u
Hop e o f immortality the aim o f ancient wisdom Mysteri es Ma, ,

Hope of man overcame the terrors of the g rave

-
.

Hope o f success not h O p e of reward ou r stim u lus

, 229 1 ,

Horace and others declare Z eus ord ain ed evil for b en efice nt purp oses 69 1 -u .

Horus buried t hr ee day s regenerated

, , .

Horus Master of Li fe ;
,

Horus one o f the E gyptian T riad was the So n the Light

, 54 8-1
, ,

Horus son o f Isis di ed and w as res to red to life

, ,
4 06 m -

Horus son of Isis slew Typhon aided by I sis

, , ,
37 6-u
Ho rus the G o d o f Time pours ambrosia on the h air of I sis
, ,
37 9-m
Horus the younger the point in a circle the hieroglyphi c of
, , 7 9-u ,

Hospita llers and Tem p l ars vowed obedience p overty chastity 8 02-u , , . .

Hospitallers Houses despoiled by E lizabeth Q ueen of E ngland

’
8 02 m ,
-

Hospitall ers Houses were Almshouses Dispensa ries I nns

’
80 2—m , ,

House of all things the name for the Princi p le of all things 7 93-u .

House o f God may be found everyw here 24 1 —m

Houses o f the Planets mythological emblems and fabl es,
4 70-u
Hu in Druidical mysteries w as represented the death o f
, 42 9 1 -

Hu the British God called the Dragon ; hi s car drawn by serp ents 502-u
, , . .

Hua and Hia the personal pronoun He She masculin e and feminine 698-m
, , , .

Hua He the designating person al pronoun of the Most Holy An

, ,

cient
Hua He the totality of all things ; the totality o f the Ancient i s
, ,

m ale
Hua m eans the Male Creative Pri nciple or Power ,
”
Hua often used by itse lf to expre ss Deity He ,
“

”
E u Hi proper for Hu a Hi a by omitting the a
“
- -

Hul e limits the progression towards Perfection

Hule represented as darkness a voi d sh adow , ,

Hu man action foreseen but not controlled ,

Human action not controlled so as to anni hilate its freedom

Human and Divine interm ingled in every Human being
Human body with m al e and female heads standing on a dragon
Human Deity an incarnate di vini ty
Human existence permanent conditions of ; result of
,

Human fo rm but the analog of the form taken by Deity

Human f orm is the form o f all above an d below
Hum an frailty can not bear to s u ff er for nought
Human heart beats for beggar and prince alike
Human intellect imposes its own limi tat ions on the I llimitable
Human life is a great and solemn dispensation
Human Lig ht but a reflection of a ray of the Infini te Light
Human mind h as no conception of God s nature or m odes ’
.

Hu man nature not sati sfied with a deni al of

Human natur e p ossesses an inherent loftlnn of
84 DI GE S T o r
“
MORALS A N D DOGMA '
”

I aldab o th the O phites the Demiourgos produced an angel

of , ,

I a ldab oth s Sons by E ve had children angels like themselves

’
, , ,

I amb li ch u s defines the E gyptian idea of existence

I amb li ch u s taught that the heavens and spheres were part o f the
Universal Soul 669-m
I a o name of one of t h e R eflections of the O phi tes
,

I ao the sacred name of the Supreme Deity

,

Ic elandic Pr ose E d da has a dialogue concerning God

,

I dea of Ancient Art is

I dea in Deity was the Uni verse in potence ; the sequence w as i n
volved
I d ea of infini ty and spirituality eludes us 22 2 u -

I dea of the Uni verse existing in Deity as real as Deity himself 764-m
I deal j ustice which men look up to i s t rue but is not o f this world 835-u , . .

Ide al world at first preferred to the real

, , .

I d eas of Plato correspond t o the Fero u ers o f Zoroas ter 256 u -

Idl eness is perpetual Desp air

Idl ers and drones not respected by Masonry
I dol made of a mind p i ct u re same as one of wood
'

I dol o f black magic is an Absolute Deity outside o f R eason

I dol worshi p the ro ot o f all evil according to the iconoclas t s
.

I dolators make Atheism p ossible

I dolatry did not gain much foothold among the Arabians till
I dolatry forbidden by the early Scandi navians
I dolatry grew out of the confounding o f the symbol with the ob j ect
symbolized
I dolatry not practiced by Chi n e se t i ll after Confucius '

I dolon means
I dra R abba Synodus Magna a book of the Sohar says the Deity is
, ,

in M i crop rosop os
Idra R abla contains the statement that the left is female ; the right ,

I dra Suta contains the statements that God coheres with all and

I dra Suta says the continuance of things depended on their being

ma le and female . 800 u -

I dra Suta states that the Pri nciple called Father is comprehended
in Y od 792 1 -

I gn orance is Darkness . 107 m -

Ignorance of the causes of phenomena of daily occurrence 5 26 530 -

Ignoran ce of the essence o f Magnetism heat light etc 557 0 5 7 1

, , ,
-

Ignorance self abandoned to a power tyrannical

- 694—l
I H U H designates the generative and conceptive Forces
, , ,
267 u -

I H U H The First Born the Creative Agent emanated from 267 u ” ”

-

I h u h Abstract E xistence above the A loh ay i m o r AI for the Hebrews5 98—u

, , , , , ,

.
,

I h u h Alhi m is the Absolute E xistence

- 7 0 1 -m
I h u h Al hi m : the Substance or Very Self Al oh ayi m are mani festa
-
, ,
 DIGE ST or
“
MORA L S AN D DOGMA ”

Ihuh , as applied t o Deity represent s

,

I h-Uh obtained from Hu Hi by transposition

-
698 -m .

I h uh Self existence o n e of the names of Deity o n the Delta

,
-
, 531 -1
I h u h the name assumed by Deity in his communication with Mos es 69 7 -1
, .

Ih u h the name that includes all things the name o f the world of
, ,

the garment 750-u

Ih -Uh the Tetragrammaton or Ine ffable N ame
, 698 -m .

I hu h the Uni ty in which the many are and o u t of which all fl o w

,
-u .

I lls of society would be relieved if the world was peopled with

. 7 1 8-1
I llumina ti ; The Ab solute bec ame the reason for the rit es of the 840-m
I ll u mination carri es its cone of Shadow
. .

Il lusions satisfying the vulgar were coarse forms of

I llustrious E lect ( E lu ) of the Fifteen 1 0t h Degree ,

I mage successful if it conveys the idea vividly and truthfully

I magery of O ri entals a desire to express the I nfinite by symbols
I mma and Aba ; Mother and Father
I mmortality a natural feeling an ad j unct of self consciousness
,
-

I mmortality admitted by the Druids ; also man s responsibi lity ’

I mmortality and happiness symbolized by Spring Summer ,

I mmortality : categorical questions concerning

I mmortality concurrent with a belief in an infini te Spirit
I mmortality demonst rated by the law of merit and demerit
I mmortality exists in the perception and thought of a mind
I mmortality ; natu re full of phenomena used as evidences of
I mmortality not impossible if requi red by absolute j ustice
I mmortality of the Soul taught in the 1 8 t h Degree
I mmortality of the Soul a fundamental principle of the Hindu re

li gi on 604 -m
Im mortality o f the Soul acknowledged by the Vedanta and Myaya
p h ilosophers 60 7 u -

I mmortality of the soul based on the necessary foundation of its

spirituality 706 1 -

I mmortality of the Soul taught in the 1 8 th Degree 28 7-l

I mmort ality of the Soul the second Truth o f the Sacred Mysteries 533-m . .

I mmort ality proven by the tendency of the powers of the soul

"

toward the I nfinite etc ,

I mmortality symbolized by a serpent .

I mmortality symbolized by the sp ri g o f Acacia

I mmortality the shadow of G od whose Shadow is death
,
7 4 1 -1
I mperfection not possible if God s Just i ce alone reigned
’
846-u .

I mpossibilities can n ot be done by G od 737 m -

I mpo sture commonl y rul es in R epublics 45 1 -

I mp ul se which di rect s t o right conduct the thi rd Truth of M asomy 533-1 '
. .

In cantation developed ou t of pra yer 685 -u

Incarnations of Vishnu and Buddha represents the j ourney of the

I ndented tessel should be te ssera

, , or indented border .
86 DI T® S or
“
MORAL S AN D DOGMA '
”

Indi a claimed Osiris as on e of their great gods -l

India gave Zoroaster much of the Primitive Truth 61 74

India th e Patriarchal rel i gion originally practiced by the peo p le of 360 1
, . .
-

I ndi an boo ks m axims from the

,

I ndi an Mysteries ceremoni es and desc ription of the

,
428
Indi a n or Grea t Plague cl ai med t o have originated from the E nglis h
ta x o n sa lt 8 1 2-m
Indi an philosophy gave birth t o th e E gy ptian Mysteries
Indi an philoso phy spre ad through Persi a and Chaldea t o E gypt
Indian Sacred N ame of the O ne Deity manifested as
Indi vidual comfort and convenience can n ot be consulte d
Indi vid u ality an ill u si on accordi ng t o the Hindu dogma
Indra O rm u zd Ahura M azda is the bright firm ament
, ,
-

Indra the G od of the glitteri ng firma ment Father of th e Devas or

, ,

Powers
Indu stry never wholly unfruitful .

In e rtia and immob i lity of Forces or I mpulses cause Death 84 6 u -

I ne fl ab le N ame by reversion and di vision beco m e s b i sexual

, 84 9 m
,
- -

I n e fl ab le name embo di es the idea o f the Absolute E xi st ence 700-m

'

I neff able name embodies t h e idea o f the Male and Female principle 700-m .

Ineff able N ame given its esoteric or inner meaning 69 7 l -

Ineff able N ame is not that of the Very E ssence but of the Absolute 84 9-m ,
-
.

Ineff able N ame is that o f the Absolute m anifested as Exi st ence 84 9 m -

Ineff able name o f Deity represented by the sy mbol Y .

Ineff able N am e of Deity upon the De lta known t o the Amet h alone 53 1 -m .

Ineff able N ame of God given to the initiate into the Mithraic
Mysteri es 425-u
Ineff able N ame or Tetrag rammaton is I H UH -

In eff able name of the mani fested Deity Y od and He t w o letters of , ,

I neff able N ame Signifying source of all things h as four letters

, ,

I nfinite a change in condi tions of our be ing necessary to conceive

,

Infini te as well as Finite present in everything

Infini te B ei ng must o f ne c w si t y create and preserve the Finite
”

7 0 8-1
I nfini te combined the points until letters were formed
I nfini te di visibil ity o f the triangle teaches the infini ty of Deity 82 7 -m
Infini te first limits Himself by flo wing forth in the Shape of Will . . 7 66-u
In finite limitatio ns to ma n s knowledge of the
,
’
22 2
In fini t e of Anaximander an ideal chaos
“
67 5-m
I nfini te Power an d Wisdom can harmonize N ecessity and Liberty
_
. m
-

Infini te space and infinite time are two primary ideas .

Infinite the living principle of a living Universe must b e

,
-

Infinite time and space in conceivable ; ends in nothing

Infini te Time I nfinite Space u n co m p r eh en dab le t o us
, ,

I nfini te we are unf olded by the

,

Infinite was moved within Himself during Creation

Infin ity not comprehensi ble only i ndefini t en ess ,
88 DIGE ST or
“
MORALS A N D DOGMA ”

Ini tiates required t o be pure as indicated by f ast ing contin ence et c 520-1 , ,
. .

I nitiates supposed t o be favored by storms and evils 386-u

I nitiates taught th e nature and ob j ects o f the Mysteries and 42 1 -1
”
I nitiates Teach me to respect Justice and the Gods the gre at
“
,

lesson taught the .

Ini tiates were given few explanations but left t o make i nferences 355 m
, . .
-

I ni tiates wrote mysteriously concerning the Mysteries 365 -l

I ni tiate s soul lighted by the blaze of the sacred doctrine
’
5 2 1 -1
Ini tiation a serious matter ; qualifications for
Initiation a ccordi ng t o Clemens was a real p h ysb logy
, ,

Initiation an indication o f moral purity ; in tended t o eff ect the same

as phil osophy
Ini tiation but introductory to t h e great change of death .

Ini tiation ceremonies and Heavenly Bodies closely connected

Ini tiati on ceremonies became complicated pompous secret , ,

Ini tiation ceremonies of the I ndian

,

I nitiation chang ed fellow citizens to brothers closely bound

Initiation compell ed the performance o f duties and the ru l es o f
j ustice 39 1 -m
I nitiation dissipated errors and gave hopes at death 386 1 -

Ini tiati on e ff ects of requirements results

, , , 520-5 22
I nit iation : Hercules applied to Eu m olp os for
Initiation : H i erocle s d e fin es the great work o f 52 1 m -

I nitiation in Mysteries represents the death and resu rrection o f the

Sun
I nitiation into Mysteries at dead of night with appall ing ceremoni es 359 l .
-

I nitiation into the Mysteries of E leusis .

I nitiation into the Mysteries as necessary as

I nitiation lights up the Soul with rays of Divinity 522 m -

Ini tiation probably took place in pyramids labyrinths etc , , .

I nitiation propounded to science the problem o f the Conquest o f the

R ose
I nitiation signs tokens degrees developed from the origin al
, , , , .

Initiation Socrates and Arist ides state benefits of

,

Ini tiation termed Light 52 1 1 -

I nitiation the E popt said to be regenerated after the ceremonies of 373 1

, . .
-

Initi ation the first pri nciples of l i fe le arned through

,

Ini tiation the increase and decrease of the moon regul ate d the
, ,

periods of the 361 m -

Ini tia ti on the Kn owledge o f Deity wh o w as the Light o f th e Mys

t eri es
Ini t ia ti on was a s ch ool in which were taught the truths of
Ini ti ation was as it were t o su ff er death and be born agai n
, ,

I nitiation w as considered to be a mystical death

I nitiations ancient ob j ects o f the ; tend ed to p erfection
, ,

Initiations consummated in Temples of Elephanta and Sal se tte

I nitiations into the Mysteri es took pla ce generally at ni ght .

Initi ations Souls tried i n t h e Sanctuary of

,

Initiations the E quinoxes were connec ted with an cien t

,
 DIGE ST or
“
MORALS AN D DOGMA ”
89

I nitiations withdrew souls from mortal life and reunited th em t o th e

In j unction t o Masons Judge not et c

, ,

In j u stice loss results from the gain o f

,

I nj ustice of E ngl a nd lo st her America

In j ustice t w o ki nds oi
, . .

I n j u stices and in equalities o f th is life compensated fo r in a future

on e

Inj ustices difli cu lt y in fin ding compensations for seem i ng

, 829-u
Inquisition references t o the to rtures of the
,

I nquisitorial duties of a member of the 31 st Degree 827 m -

In ri various meanings of
,

I nspector I nquisitor Grand I ns pector In quisi tor Comm ander

, ,

In spector I nquisitor the 3l st Degree

, .

I nsp iration given t o every faithf u l child o f God 226-u

I nspiration not limited by race or sect ; st ill exists
,
22 5 1 -

I nsp i ration o f one age o r creed ; Philo and Plato inspired 32 1 -u

I nsp ired minds ordered by God 225 u -

I nstinct of animals compared with the R eason of man 303 1 -

Instinct i s insp i ration either the animal itself or G od in the animal 304-u
,
.

Instincts and life o f anima ls come from the Universal Soul .

Inst ructors attempt t o reach un derst andin g through the eye by early 355—m
,
.

I nst ructors o r M asons from the 4 t h t o the 8th Degrees ; duties o f 331 m . .
-

I nstructors t o p erfect explai n expound t o the younger Maso ns

, , 33 1 m -

I nst rument of the Hermetics t o separate the gross from the volatile ;
I ntelligence
In tendant o f the Building 8 th Degree lesson of
, , . .

I ntellect ever struggl i ng to pass the bounds of its lim itations 696 1 -

Intellect has always sought to explain the nature o f Deity 7 38 -m

In tellect o nl y sure mode of perpetuating Freedom is the franchise o f 31 1
, .
-

I ntellect placed above and beyond the Universe by the E gyptians 61 4 u . .

-
'
In tellectual force o f some persons absorbed b y others 7 35 u -

I ntelligence active as the soul became disengaged from gross matter 669 l .
-

I ntelligence and L i fe communicated to man by Supreme I ntelligence 665—u .

I ntelligence and Wisdom conj oined and one shines in t he other 800 u . .
-

I ntelligence categorical questions concerni ng .

I ntelligence complete as the world and acc u rate as mathematics 7 90 1 -

I ntelligence corresponds to the Holy Ghost of the Christian Faith 267 -1 . .

I ntelligent Deities necessary for worship

I ntelligence di recting Strength and Force is tru e meani ng of necessity 696-m .

I ntelligence enveloped in the so u l in which it reposed .

Intel ligence exist ed wherever the Divine soul acted as a cause 669 m -

Intelligence filled the Universe emanations from t he Universal

,
669 m -

I ntelligence G od Chance undist inguishabl e according to Menander 694-m

, , , ,
.

I ntel ligence gr eat as the soul dire cts the movements o f t h e U i er

n v se 4 l 5 -u .

I nt el ligence i mp o ssibl e w ithout a soul

Intell i gence of G od p ercei ves where th e G ood is and hi s li b erty
acco mplish es i t -
u
90 DIGEST or
“
MORAL S A N D DOGM A ”

Intellig ence of man an eman ation from the soul o f nature 67 0-u .

Int elligence overru ling the principle of necessity 68 1 1 .

-

Intelligence p roduced Christ and the Spirit t o restore the E ons t o m -

Intelligence source o f the oil of an ointing .

Inte lligence supreme is nece ssaril y rational 738-u

I ntelligence Supreme typ e of that manifested in m an
, , 254-m
I ntelligence symbolized by the Pentagram or five-pointed Star 7 90-1
I nte lligence T ab u n ah represented by the Hebrew let ters
, , 800-m
Intelli gence the commencement revelation of Divi nity the first Eon 560-u
, , , .

I ntelligence the Supreme Being of Plato 678 u -

I ntelligences emanated from a Primary In telligence 24 9-u

I nte lligences : God di splays Himself by 564-u
I ntelli gences : God s Spirit emanating from His bosom the first o f
’

564-u
I ntelligences lik e the Stars divid ed into the Good and the E vil
, ,
4 74-1 . .

I ntelligences : Logos the Word Creative Utter an ces the second o f

, , ,

the
Intel ligences of the Stars have domini on over a ll N ature 4 74-u
Inte ndant of the Buildi ng 8 th Degree less o ns of the , l 36-u , . .

Int erest s all men have common

, 221 -u
I nterests conflict and passions cl as h in a world of action 696-u .

I nterests o f the many requiring the sacrifice of others may be j ust 833-1 . .

I ntermedi ary powers between Gods and men ac corded t o Genii or

a ngels

I ntimate Secretary 6th Degree special duties o f

.

, 1 1 9-u
,

I ntolerance o f religious belief a great evil ; eff ect of ,

Inundation o f the N i le aff ected by Aquarius as well as Sirius 468 -m

Inventions t o accoun t for moral evil
Invisible becomes the Visible at the will of God 845 -1
I nvisible God visible in E den Sinai Burning Bush no incongruity 5 1 4-u
, , , . .

Invisible measured by the visible

Invisible onl y cognizab le through the visible .

Invocation to O rmuzd t o combat E vil and make men pure and holy 61 3—m .

I O W the three lettered Scandinavian name of Deity

, , ,
- .

I oni c order of architecture represents degrees of the Second Temple 20 2—u .

I rani an ob j ects of worship those o f nature especially fire and light 60 1 1 , . .

-

I ranian races se em t o have originated nature worship 60 1 1 -

I reland an d Scotland ; Cross on ancient Buddhist rui ns of

I reland serpents carved on Buddhist crosses in
,

I relan d the Buddhi sts supposed to have erected the round towers o f 27 8-u
, .

Irira Ab raham Cohen author of Pneumatica K ab ali st i c a o r Beth

, , ,

I sai ah quoted in reference to the creation o f evil by G o d

I si ac Mysteries required tomb p i llars and lake , ,
.

I siac tablet is charged with serpents

“
I side e t O si ride by Plut ar ch sp e aks mysteriously o f
”
, , t he Holy
Doctrines
an Ab le , a. Moh ammedan Myst ery m enu ; the a m . of G od .
 DIGE ST or
“
MOR AL S A N D DOGMA ”

Ja c h in one of the co lumns o f the Temple of Wi sdom represents

, ,

the Active
J achi n referred to symbo lically .

Jachin represents Victory one of the Sephiroth ,

Jachi n the se venth Sephi roth is u nlimited Power

, ,

Jacob saw the souls desc endi ng a seven-stepped ladder

Jacob s dr ea m the ladder
’
,

J ai n as a sect in I ndi a say the ancient religion consisted in a b e

, ,

James the Second silly song helped t o unseat ,

J ar gon of a rude chemistry utilized by the Alchemist s t o conce al

th eir philosophy
Ja rgon of alchemy created to deceive the vulgar herd
Japanes e believe in a Supreme I nvisible Being not to be represented
by im ages or
Japanese had seven ancient gods and five added
Japanese Mysteries ; twenty years probation for highest degree
Japanese Supreme Being styled Ami da or Om i t h 3

Jay and M arshall revered for their j ustice as j udges

Je al ousy o f Deity inst anced
J efl eri es as Judge to be opposed by Masonry
'

, ,

J efl e ri es reference t o trials before

, . .

Jehovah anthropomorphism o f
,

Jehovah at the outset in the ch aracter o f the Sun

Jehovah conquers the Dragons“

Jehovah had a distinct astrological character

Jehovah le ad s forth the Hosts of Heaven nam ing them ,

Jehov ah more powerful than the Gods of other nations

”
J eh ov ah o f the Hebrews expresses abstract ex i stence
“
.

Jehovah the Author o f al l things prosperity and evil ,

Jehovah the di rect author of evil commissions evil spirits

, ,

Jehovah t h e Divine Tetragram formed by addi ng the ternary name

, ,

o f E ve to Yo d

Jehovah the name by which al l things are redeemed

, .

Jehovah the nation al G od of the Hebrews .

Jeho vah t ransfixe s the Crooked Serpent .

J ehov ah s j e al ousy agai nst the in fringement of autocratic law s

’

J emsh e e d one of the Persian Sun Heroes cut o ff by Zoh a k

, ,

J emsh e e d sawn asunder b y a fish bone

Jericho R ose of groivs in Arabian desert ; propagation of
, ,

J e ru sal em often prostituted to the gods of Syria and Babylon

Jerusalem prophesy by I sai ah concerning
,
.

Jerusalem the 1 6th Degree ; emblems o f the Prince of

,

Jesus caused to be born of a Virgin by I aldab oth .

Jesu s Christ the living Spirit assis ts Adam K a dm on against the

, ,

E vil Principle 566-m

Jesus Christ the So n o f G o d the Saviour inscribed on Christ i an
, , ,
 DIGE TS or
“
MORAL S A N D DOG MA ”

J eans, born of a virgin united , to Christos with Sophia redeemed

,

J e su s, in person having d i sappeared a cross of Light appear ed in

, ,

Jesus received from Wisdom the perfect knowledge Gnosis ,

Jesus restored to life and given an etherial body by Christos and

Wisdom
Jesu s son of Joseph an d M ary to whom the Wisdom of God had
, ,

uni ted itself .

Jesus takes from I a ldabot h the Souls of Light

Jewel of the Kaba listic p ant a cle co mmands the spirits o f the ele
ments 7 8 7-u
Jewels of t h e O rder six in number movable and immovable
, l 6-u ,

Jewish i ntimate relations with the O riental doctrines 25 5-m

Jewish Scriptures allegories conc ealing profound meanings 250 1 -

Jewish Teache rs of Alexandria ; writings of 25 3 u .

-

Jews borr owed the idea of God in the form of fire from the Persians 4 24-m .

Jews confounded Satan with Ahrim an and the Dragon 258 -u

Jews considered the T rue N ame of God lost and its pronunciation
a mystery
Jews enunciated the policy of exclusion but yielded to the Greeks 24 7 1 , . .
-

Jews familiar with the doctrine of Zoroaster 256 l -

Jews fixed the N ew Y ear in the month N isan Vernon E quinox 4 66-m ,

Jews great many remained in B ab y lo nf e st ab li sh e d school

, 2 56 u
'

.
-

Jews influenced by long residen ce in A ssyria and Persia 255 m -

Jews lost the Holy Word the veil of the Temple rent as under
,
8 40-u
Jews of E gypt di ff erence between the Jews of Palestine and the
,
260 1n . .
-

Jews of E gypt j ealous of those of Palestine 25 3 u -

Jews of E gypt m ade doctrines harmonize with the traditions of

Jews of Palestine imbibed the O riental doctrines

Jews reason of Lodges for the exclusion of
, .

J e zi rah and Sohar our knowledge of the Kabalistic doctrines in the

,

books of
J i zch ak L o rj a says all things con sist in Bin ah .

Joab strikes Abner under the fifth rib ; application

Jod or Y od as an i nitial of Y od He is placed in center of a tri
, , , ,

ang le 632 u -

J oh ann i sm of the Adepts th e K a b a lah of the earlier Gnostics

,
818 u -

Johannite Christians claimed to be the only true initiates 8 16 l .

-

Johannite Pontiffs assumed the title Chr istos Anointed Consecrated 8 1 7 u , ,

.
-

Johannites claimed uninterru pted su c ce ssron of p ont i fic al powers 8 1 6—u . .

John declares concerning the Gnostic doctrines

John gives the key to the allegories of the E vangel
John Sols tices appropriated to the Two Saints
,

John the Baptist

94 DIGE ST or
“
M ORALS A N D DOG MA ”

John the Baptist a do p t ed by Ma sonry t o avoid the susp icions of

R ome 8 1 8-u
John the Baptist ; parents o f teachings of 260-1
John the Baptist preached in the dese rt near where the E ssenes li ved 26l u .
-

John the Bapt i st religious systems approximat i ng each other in the

,

time of
John the Baptist religious thought at the time o f
,

John the Bapt i st taught some creed older t h an Christianity

John s declaration concerning Christ the Word
’
,

Jose ph and Mary parents of Jesus t o w hom Wisdom had u nited

, ,

Joseph initiat e d into the E gyptian Mysteries

Joseph interpreted Pharaoh s dr eam o f the seven ears of corn
’ '

Jose phus describes the vestments o f the High Priest etc ,

Journalism Slander and calumny of modern

, .

Journalistic spying is dishonorable .

Judah has Le o for a device whose grip after others failed raised
Khuru m
Judas I scariot Brother playing the part of
, ,

Judge a member of the 31 st D egree alluded to as a

,

Judge cautiously and charitably

Judge s duties are to hear p atiently weigh deliberately , decide
’
,

imparti al ly
Judgment her eafter as y ou j u dge here below , .

Judgment o f God inf allible because all things and motives are
,

kn own 825-1
Judgment of God seen in the I ndian plague 8 1 2—m .

Judgment o f the world by Vishnu O siris Sosi osch 623 , ,

Judgment on the acts faults o r crimes of others

, 1 30-1 35
Judgment proceeded from the Mother towards whom the Father did
not turn
Judgments too rigorous prevent the process of creation from being
carried on
Jul ian an Illuminatus and initiate o f the first order .

Jul ian believed in one God and the Trinity ; was no Pagan but a ,

7 31 -1
Jul ian E mperor dis covery during the rebuilding o f the Temple by 280 m
, , . .
-

Julian gives re as ons why the Myst eries were celebrated in the
Autumn
Julian ; why Mysteries were celebrated at the Equinox opinion of 404 1 , . .
-

Ju nio r Warden s column represents T e p h are t h Beauty

’
800 u
“

,
-

Juno holds in her right hand the head of a serpent

Jupiter Ammon represe nts the Su n in Aries
Jupiter meaning and emble m o f
, .

Jupi t er represents Justice

Jupiter the name o f the th ird gate of the ladder materi al bras s
, 4 1 4-u , , . .

Jur ors attitu de and duty of

,
.

J u ror pos ition t o be taken by a Mas om o

, 1 55 -u .
96 DIGE ST or
“
MORALS A N D DOGMA ”

K
Kabal a consecrates th e alliance of the Universal R eason and Divi n e
Word
Kabala cont ams a doctrine logic al simple absolute , ,

Kabala contains a source o f many doctrines ”

Kabala est ab lishes by the counterpoises of oppo site forces the bal
ance o f be i ng 7 44 1 -

Kabal a furnished the material for the R oman de la R ose 7 33 u .

-

Kabal a gives to Masonry s ecrets and symbols 7 44 1I .

-

Kabala struggles h ard to underst and and explain process of creation 7 58-II .

K ab alah an entire perfect unique Th eology in the Secret Tradi

, , ,

tio ns of
K ab al ah ; Creation e ff ected by the o m ni fic letter of the
K ab alah designates Leniency as Light and Whiteness .

K ab al ah doctri nes of Persi ans Gnostics and in the Zend Avest a

, , , ,

similar to the .

K ab a lah doctrines of the

,

K ab al ah ignored by the scholastic theology of Aristotle and L o m

bard
Kab ai s h i n active realization the Magic of Works is Hermeticism 840 1
, ,
. .
-

K ab alah is the primitive tradition and rests on a dogma of M agism 7 59 l .

-

K ab alah minus the principle of the Hier arch forms Sw e de nb orgi

K ab a lah ori gi n and development of the Holy §See also Cabala )

'

K ab alah representation of the mysterious p an t acle s of the

,

K ab alah states in reference to the Justice and Mercy or Benignity

,

o f G od

K ab al ah study of aided by the Tetractys

, ,

K ab al ah sy mbolism of lights accordi ng to t he

, .

K ab a lahtaught the unity of God and emb odied a pure philosophy . . 625-1
Kalabah teaches the emanation of all from I nfini te Light .

K ab alah the Ancient of Days exist ed before everything in the

,

K ab alah the Hebrew traditional philosophy

,

K ab alah the heritage of I srael and the secret o f its priests

K ab alah the key of the o ccult sciences a n d gave birth t o the G no s

K ab alah the primary tradition of the single revelation

,

”
K ab alah the Supreme Being is the U nl m own Fath er in the
,
“

K ab alah v i si on s of E zekiel veiled by eni gmatic do gmas of the

'

Kab al ist doctrines kn own to the Templars

Kab alist is a man who has learned the Sacredot al and R oyal Art 62 7-u . .

Kabalist p a nt a cle the Cross of the E ast made by th e plates o f the

, ,

Templar trowel 816 m -

Kabalist ic alphabet in the T arot indicates t h e order to be followed 7 77-1 . .

Kab a listic and Herm etic R ose Croix 1 -

Ka b alisti c b o k of t h e Apocaly pse clo se d by sev en se als

o .
 DIGEST or
“
MORAL S A N D DOGMA ”
97

Kab ali st ic books furni shed the doctrin es of the Hermetic Ph i l

OSO p h e rS 7 72 -1
Kab ali stic Commentaries contain the meaning of the R os e Symbol . . 82 1 -1
Kab alistic doctrine based o n Deity without limitation or co nf orma
7 65 -1
Kabal ist ic doctrine c oncealed under its emblems in the Apocalyp se 7 27 1 . .
-

K abalistic Doctrine contained in the Se p h e r Yet sa i r ah Sohar Tal , ,

mud
Kabalist ic doctrine l i ke Mason ry tends toward Spiritual perfection 625-1
, , . .

Kabal i stic doctrine lost by the Pharis e es at the advent of Christ 7 27 1 -

K abalistic Doctrine the do gma of the M agi an d Hermes

, 84 1 -1
Ka bal i stic doctrine the religion o f the Sage and Savant 625 1 -

K abalistic doctrines o f emanations the ori gin of the Christian ,

Trinity . 552-u
Kabalistic doctrines sources of our knowledge of the
,
266-1
Kabalistic four Worlds alluded to in the four elements o f the R itu al 784—m .

Kabal istic Gnosticism : in the chiefs of the Templars w as vested

the Apostolate of .

Kabalist ic idea of t h e I nfin ite Deity and His emanations

Kab alistic ideas con cerning the Sephiroth .

Kab al istic interpretation o f the Seven Sephiroth is Atik Y omin

Ka b alistic number four fu rnished the mysteries o f the Tetragram o f
the 7 32 u -

Kabalistic process of creation . 766—7 69

Kabali stic secrets conta ined in the te rnarys of the E vangelic Symbols 730 l .
-

Kabali st ic Significance o f Y od typ e of the human Tetragram

, 77 1 m -

Kabalist ic statement in regard to the I nfinite Light 7 42 u . .

-

”
Kabal i stic Taro correspon ds to the Hebrew Tetragram
“
7 32 m -

K abalistic theory o f the four worl ds E manation Creation Forma , , ,

tion Fa b rication
, 7 68 1 -

K ab ali stic triangle N e cessity Libe rty R eason

.

,
7 38 u ,
-

K abalists consider God as the I ntelligent Animating Living I nfini te 9 7 1 , , ,

.
-

Kab al i sts have ch Ie fly studi ed the questions of the N ature of Deity

and the b eginning of the Universe “

Kabalists opinion concerni ng Souls is Platoni sm and came from the

’

Chalde an s
Kabal i st s regarded Deity as the Primordial E ther O cean from which -

light flows 7 39 1 -

Kabalists wrote the unsp eakable word I h u h translated b y Ar ari t a 728-u

“
, ,
.

K aro bi m on the Propitiatory was misunderstood 818 1 -

K e t h er Ailah synonym ous with the Supreme Crown ; Cause o f

Causes 75 1 1 -

K et h er Corona exi stent in the Corona o f the World of E manation 7 58 u

, , . .
-

K eth e r Crown h as no co nfiguration n or can there b e any cogu i

, ,

zanc e of it
'

. 7 53-u
K eth er denoted by Yo d according to t he Pneumatica K ab alist i ca
,
7 98-m . .

Keth er i s the Will of Deity or Deity as Wil l ,

7 58-m
K e th er Kabal i sti c m eanin g of
,
202-l
98 DIGE ST or
“
MORALS A N D DOGM A ”

K e t h er ,the cranium of Adam Kadmon .

K et h e r the Crown is treated o f as a person composed of the ten

, ,

numerations
K et h er the Crown the Divine Will o r Potency the first Seph i roth 552-u
, , , . .

K eth er the will remain s in M a cro p ro so p o s the first Un

, ,
iversal ,

K e th e r was the aggregate o f the ten Sephiroth 7 55-u

K et h e r s sphere opened and thereout pro ceeded H ak e m a h
’
.

Key of the Holy Books is the Sohar which opens all the depths and
843-1
Key to the p ant a cle s of the Apocalypse are three four seven twelve 728-u , , , .

K hai ru m or Khur um misrendered into Hiram

,
-
, 8 1 6-m
”
Kh aled The sword of God at the battle o f Damascus e rdi ort s
,
“
, ,

soldiers 53-m
Khur correspondence to E gyptian Har
, 7 8-m .

Khur from the Zend word Hu a re the Sun

,
, 60 2-u , .

Khur o m Abi meaning of

-
, 8 1 -m
Khur-c m personification o f Light and the Sun Saviour
, 79-1 ,

Khur o m Phoenician art ific e r meanin g of the name of

-
, 81 u,
-

Khur-o m similarity in the Mysteries to the death of the Mast er

,
-m .

Khurum assailed at the three gates by Cap ri cornu s Aquarius P i ces 448—u , , .

Khurum ass au lted at the E ast West and South Gates 488-u ,

Khurum improperly called Hiram is Khur c m

, ,
-

Khur um King of Tsur first performed annual ceremony 25 t h Dec 7 8-1

-
, , , .

Khurum laid sever al days in the grave and was raised by the power
fu l attraction o f Leo
Khurum legend connected with more ancient ones ; variants o f them 435-m .

Khurum name o f E vil God Bal found in name of each murderer of 80-u
, , , .

Khurum obtained tru e ide as of Deity in the Myst eries 208-m

Khurum or K h ai ru m derivation and meaning of
, , .

Khurum rai sed by the Lion s grip after that of Aquarius and Cancer ’

had failed 461 -u

Khurum represents the Sun killed by the three Winter Signs 448 -u
Khurum The Master received no wages not his due
, , 1 1 4-u
Khurum the Master the symbol of human freedom
, ,
2 1 1 -u
Khurum the Tyrian artis t of the columns Jachin and Boaz
, 9-m
Kh u ru m s assassins origin of names relation t o St a rs
’
, 488-u ,
'

Kh u ru m s body searched for by the other nine Signs of the Zodiac 4 48 —u

’
. .

Kingdom of Christ which though not of t his world would govern

8 1 5-m
, , ,

all its grandeurs

Kings : not successively but altogether Binah produced the seven 796-1
, , . .
.

Kings ; shattered into fragments were the first Si x 7 96-l

Kings of the World are those kno wing the incontestable verity 84 2 m -

Ki ngs when they died had no root in Adam K adm on nor was
, , ,

Wisdom their root

'

K n e p h or Agathodaemon the Good Spirit represented by O si ri s

, 58 7-1 , . .

Kn e p h the Serpent God o f the E gyptia ns

Knight Co m
,

mander of the Temple first Chivalric Degree

. ,

Kni ght Commander of the Temple the 27 t h Degree ,

1 00 DIGE ST or
“
M OR ALS A N D DOG MA ”

Kn owledge o f Deity and Soul because we feel their exist ence

Kno wledge of God s existence through the Power communicated t o
’

man by the Word

Knowledge of good and evil commenced .

Knowledg e of Life limited to its developments

Knowledge Masonic little use unl ess it adds t o o u r Wisdom and
, ,

Charity
Knowledge of natural thin gs through our senses
Knowledge of the Absolute itself possible only through his mani fes
t a t i o ns 7 38 -1
Knowledge of the eff ects o f thi ngs the attributes , p ossible 5 70-5 7 1 -572 ,
. .

Knowledge ) f the essence o f things impo ssible 5 7 0 5 7 1 -5 72 -

Knowledge of Truth and of the N ature of the Gods the most

5 21 -1
Knowledge of the value of many t hings comes when we lose them . . 1 90-u
Knowledge the forerunner of liberty and tole ration 1 7 1 -m
Kosmos a word signifying Beauty and O rder ; Universe !
,

,
8 7-1
Krishna called Heri Shepherd and Saviour
, ,
8 1 -1
Krishna Hindu Sun G od .

Kronos and O uranos were above Zeus

,

L . D on Cagli ost ro s seal were the ini tials of Tread under

,
P .
,
.
’ “

”
foot the Lilies , 823—m
Labor a blessing not a curse ,

Labor has produced all that is glorious in the world 346-m

Labor is a more b ene ficent minist ration than man ad mits
Labor i s Heaven s great ordinance for human improvement
’

Labor is man s great function distinction privilege

’
, ,

Labor is noble and ennobling not a disgrace nor a misfortun e 242 -m ,

Labor necessary t o develop the energies

Labor not a curse or a doom but a blessing ,

Labor the lessons of the 22d Degree inculcate respect for

, 340-u
La bor three ki nds of manual in arms intellectual
, , 33 1 u , ,
-

Labor wide as E arth has its summit in Heaven

, , 342 1 -
’

La bor yet to be the King of E arth is the noblest emblem o f G o d 34 1 m . .

- .

Laborers alone survive in the solitudes of Time 343—u

.

Laboring man condition of the , 1 79

Labors of Hercules depict the varying fortunes of the Sol ar P ower 59 1 -1 . .

Labors of Hercul es Peter the Great Cromwell N apoleon

, , , .

Labyrinth built in honor of the Sun its twelve palaces consecrated ,

to
believed soul existed before the body
Lact an ti u s
ridiculed the earth s revolution around the Sun
La ct ant i us
’

La dder Faith Hope Charity the three principal rounds of the

, , , , .

Ladder in Jacob s dream ; translation of the word

’

Ladder nin e roun ds ,

 D IGE ST or
“
MORALS A N D DOGMA ”
1 01

L adder o f seven steps a symbol of the p assage of so u ls through Stars 4 1 4-u .

La dder of the Mithraic I nitiations with its seven steps a symbol 85 1 -l

, , . .

Ladder rea hed from Heaven to E arth each step had a gate
c
,414 u -

Ladder seven rounds ;

, lO u -

Ladder symbolism of Mithraic

, 233—1
Ladder theological which Jacob saw
, , . l O-u
Lamaism teaches final j udgment before Esli k K han and punishment 624—u .

Lamb and two Knights on one horse taught humility and self denial 802 l
,
- .
-

Lamb eaten by I sraelites at Vernal E quinox 466-m

Lamb or R am a dored when he opened the E quinox 448-m
Lamb of Vernal E quinox marks defeat of Serpent 407 -m
Lamb sacrificed by initiates of Heliopolis and its flesh eaten 4 31 -1
Lamb used ins tead of R am by Persians .

Landseer s theory concerning the legend of O siris

’
4 83 4 8 7 .
-

Language fell into confus ion after man s connection with the Creator ’

ceased 60 0 u .
-

Language inadequate to express idea of Deity hence p e rsoni fic a t i on 672 l , .

-

Language inadequate to express the origination of matter from spirit 67 3 m .

-

Language not adequate to express our ideas 569—u

Latitude and Longitude of E gyptian cities 442 u -

Laurel wreaths for the Greek and R omans who fought for the
love of Liberty . .

Law as applied to the Universe means

Law displacing Chance and N ecessity pe rmits man to be morally
free 695 m -

Law E ternal by w hi ch all the O perations of N ature proceed without

Law fundamental the keystone of the Temple of Liberty

, ,

Law obedience to
,

Law of attraction and radiation the principle of Creation and cause

,

o f Life 84 3 u -

Law o f Attraction has no exceptions ; attraction is the common

bond 8 28-m
Law of God a part of the law of Harmony dictated by I nfini te
Wisdom 24 0-u
Law of God relating to our conduct 240 u -

Law of j ustice claimed to be our notions of right adopted by God 830-u . .

Law of matter law of mind law of morals the mode in whi ch those
, , ,

forces act
Law of matter learned only by experience i s imperative
, ,

Law of natural phenomena expressed in the Kabala by the number

Law of natural phenomena furnished the Hebrews with the mys

t e ri e s of the Tetragram
Law or principle of chemical attraction ; destruction would follow "

the repeal of the 8 46-m

Law of R etribution 2 1 6-2 1 7
Law of symp athy and harm ony inflexible as the law of g ravitati on 244-u
’

. .
102 DIGE ST or
“
MORAL S AN D DO GMA ”

La w the Divi ne an an a logical inferenc e of human law

of
‘

Law perceived but not understood becomes N ecessity

, ,

Law superior over capricious interference

La w that mind gives character to a ll is one imparti a l
,

La w un acknowledged goes under the name of Chance

Law unkn own is not obli gatory
Law s and Cons titution in a free government above incapables
Laws and principles as a spiritual being .

La ws governing the Universe by necessity

Laws governing the Universe changed by prayer questionable
Laws o f G o d obligatory on us because they express His infin ite
Wisdom
Laws of G o d produce wrong and inj ustice accordi ng to o u r stand
830-1
Laws movement and li fe known to the pri ests of E gyp t
of 8 42-1
La ws o f nature not kno w n to ancients to be immutable 44 7 m -

Law o f natur al phenomena represented by a cube 7 32 u -

Law s o f o ur own natu re unchangeable 239 1 -

Laws o f Solon the best his countrymen were capable o f receiving

, 37 u .
-

Laws the Mason should not attempt to change God s inflexible

,
1
’
.
-

Laws the Universe pre served by eternal

,
5 77 —u
Laws whi ch seem harsh may be beneficial if looked on from a

Le Verrier pai nst aking methods of

,

Le aders o f men not the acutest think ers

,

Legislators should be thinkers not g abblers ,

Legend of Hir am Ab i f b u t a variant of an universal one

’

Le gend of the Master K h ur o m di ff e rently int erpreted

, , .

Legend of the Mysteries practically the same in all count ri es 37 7 u -

Legends of the Degrees considered as allegories not taught as tr uths 329-m ,

.

Legislators whose laws we obey now long dead 3 1 3-u

Leniency designated as Light and Whiteness the Substance of Deity ,

Le ni ency of the K a
b al ah coincides with Paul s ideas as to Law
’

and Grace 7 69-u

Leniency the essence of the Stab ility of Creation and part of t h e

Le o named becaus e t h eLion came to t he N ile athi rst

L eo the device of Judah by whose grip Khurum was raised
Leo the first sign into w hich the Sun pass e d below the Summer
Solstice 4 55-m
Le o the Third Kabalistic p a nt a cle contained in the E nchi ridion of 1 04 m
,
. .
-

Leslie John Bishop of R oss tells o f those who saw St Andrew s

, , ,
.
’

Cross
Lesser Mysteries a preparation for the Greater
Lesson s learned in the school o f life
Le tt e r He resolved into Daleth and Vau
,
. .

Le t te rs and names constitute the

1 04 D IGE T
S or
“
M ORALS A N D DOGMA .
”

Life Light Soul from the inh erent Light of the E manative principle 7 55-l
, , , .

Life made worthy an d glorious b y

'

1 43-1
Life more than l i fe are the duties of
, 15 1 -1
Life of a communi ty depends on 1 97 1 -

Life of Humanity is the Word the Light , 84 9 1 -

Life o f the embryo maintained by the activity of the mother s life 668-1
’
. .

Life o f the Universe a n d Soul alike the r esult of Harmony and

movement
Life of things from the vital fire th at blazes in the Sun
Life perpetually caused by the double law o f fixe dn ess and move

Life principle familiar to the ancients and Alchemists .

Life principle is the uni versal ag ent .

Life-principle of the world a universal agent two natures a double , ,

current 7 34 - 1
Life p rinciple penetrates everythi ng ; a ray detached from the Sun 734 . .
- 1
Life Principle that moves the world compared to that whi ch moves ,

Man 667-l
Life proceeding from the hidden Deity 5 55 m .
-

Life represented by a simple Tau ; eternal life when circle was added 505-u .

Lif e rises out of the grave ; the soul can not be held by the fettering
flesh
Life rising o u t of death an important doctri ne of the Mysteries
Life teachings of the dr ead realities of
, .

Life the blessings of life proceed often from the tria ls of

,

Life the creation of God

, .

Life well regulated results from the equilib ri um between our ap p e

t i t e s and Moral Sense
Life what we make it by character and adaptation .

Life s length measured by what we have done for othe rs

’

Light a name applied to Ai ns op h because unable to expre ss it by

'

, ,

any other
Light a pure emblem of and first emanation from the E ternal God 61 7—1 ‘
. .

Light a symbol of Hope to the candidate 639 m ~

Light Ahriman second born of the Pri mitive

,
25 7 —m
Light all thi ngs caused by an emanation of a ray of
,
286 u -

Light an example of the emanation doctrine of the Gnostics 248-1

Light ancient symbols of mean i ng
, ,

Light and D arkn ess a marked feature of the E leusinian Mysteries 403 m
'

. .
-

Light and Darkness a prominent feature in the Mysteries

, 402 1 -

L ight and Darkness are the world s eternal ways ’

58 1 -m
Light and Darkness contesting for possession of the lunar disk 468-l
Light and Darkness proceed from the idea of the Active and Passive 659-l .

Light and Dark ness the basis of Ancient Theology according t o

,

Light and Fire ; references to .

Light and Life em anati ons from Deity the archetype , of light .

Lig ht and Whi teness a desi gnation of Leni ency .

 DIGE T
S or
“
M ORAL S AN D DOGMA ”
1 05

Light as applied t o Deity is the Substance fro mwhich Light flows 740-m . .

Light became the first Divinity of the ancients 44 3—1

Li ght coexistent with God ; questio ns concerning -l

Light comes from the etherial substances that compose the active
cause 65 9 -1
Light defin ed in the book Omsch i m or Introduction to the Kabala 740-u
, ,

Light Fire Flame the Aor of the Deity manifested in flame ou t

, , , , ,

Light , Fire Flame the sons of the Phoenician Kronos

, ,

Light Fire Flame the Trinity of the Chaldean oracles

, , ,

Light Fire not a pur e

,

Light for which all M aso m c j ourneys are a search

Li g h t fo rt hsh on e from Deity not severed or diverse from Him
'

Light from above co ns tituted three br ains for M i crop roso p os when
the letter He was born .

Light from the shattered vessels reascended t o Bi na h then flowed '

Light has no characteristics of matter

Light Human but a reflection of a ray of the Divine Light
, .

Light in excess being veiled may be received by those below

, ,

Light incl osed in the seeds of species has its home i n Uni versal
Spirit .

”
Light ini tiates in Bacchian Mysteries cry Hail new born
,
-

Light is the creative power of Deity

Light is the equilib ri um of Shadow and Lucidity
Light is the Father and Mother of a ll
Light modern and ancient conception of
, .

Light not Spi ri t but the instrument of the Spirit

,

Light not the body of the Prot op last e s but first physical m ani fes
,

9 8-1
Light of Ai nso p h inheres in the Vessel as their Life Light Soul 7 55—1 , ,

Light of Fire the symbol of the Divine Essence 742 1 -

Light of the Countenance of God the inmost Covering Aur Peni al 7 49 m

, , . .
-

Light of the Lo dge a symbol of 240 l -

Light of the Substan ce and that of the Garment in the Primal Ether 7 50 m .
-

Light of the Substance of the I nfinite a Kabal i st ic expression 7 43 1 -

Light of the Sun at midni ght revealed t o the I nitiate 38 9 m -

Light of the Vessels is the Soul of the vessel and is ac tive in them 7 55-m . .

Light of the vestige of garment diff erent from that of the Substance 750-m .

Light of the vestige of the Garment te rmed a p o int Yod a point in , ,

the center of Light

Light ( or knowledg e ) of God s exist ence ca me from the Power com
’

mu ni ca t ed to man by the 598-u

Light O rmuzd existed in the beginning in the primitive
,
256-l
Light perception o f is the Dawn of the E ternal Life in Being
, ,
1 00-l ,

Light period o f termination of the struggle between D arkness and 25 7-1

,
. .

Li ght Pr inci ple di d its work but the E vil Principle ca used Him t o
,

be crucified -m
 DI - SI
'‘
or
“
MORAL S AN D G
DO MA ”

Light-p ri nciple one of the apci e nt concepti ons of Deity .

Li ght Principle put o n the appearance o f a human b ody

Light Pri nciple suff ered in appearance only .

Light Principle took the name of Chr ist in the Messiah 567 -m
Li ght referred t o in the K ab alah .

Light repres ented O rmuzd or Ahura M a zda 61 2-u

Light seems an emanation from the Creator unfolding all things 660 -u . .

Light Substan ce in the Deity 74 1 1 -

Light symbol of truth and knowledge

,
-
7 6-m
Light symbolism of being brought to
, .

Light synonymous with Good

Light that is the visible mani festation o f God active throughout the
28 4 5-m
Light the cause and principle of all that exists is a Divine R ay of 267 -u
, . .

Li ght the creature of the Unseen G o d who taught the True religion 58 2-u
Light the final revelation in the Eleu si ne a n Mysteries w as
,
394-1
Light the first divinity worshipped becau se it made known the
,

Universe
Light the head of the unive rsal organism called Pooro osh a
, ,

li ght the Life o f the Unive rse

Light the ob j ect of Masonic search brings us to the Kabala
, , .

Light the principle of the real existence of primitive men

Light the reason of being of the Shadow .

Light the symbol of most of the I ndian and Persian Deities 60 1 -1

Light t o the Ancients was the cause of life ; flowed from G o d
, , 1 3-u
Light towards which all Masons travel 256-l
Light visible is attended by a shadow proporti onal to that light
, , 84 7 -1 . .

Light wanted by the candidate wandering in darkn ess 361 u -

Lig ht was divine to the Chaldeans and Phoeni cians

'

582-u
Light was the life of men said St John , . 743 1 .
-

Light was the Life o f the Uni verse the substance o f God and the
,

Soul
Light will return into the Plenitude when redemption is a e com
p li sh e d
Light worshipped by Sabaeans .

Lighting and lights of Temples meaning and reference,

Lights Great ,

Li ghts Le sser,

Lights no t seen in the N orth of a Lodge room because

Lights represent Sun Moon and Mercury
,

Lights symbo ls in 1 2th Degree of the three great

,

Lights : the initiate became an E popt when admitted t o the see the
Divine
Lights the three great represent in the lodge
, , 2 1 0—u
Lily a Masonic medal h ad upon it a sword cutting o ff the stal k o f a 823 m
, .
-

Limitation modified by grace which relaxes it , 764—1

Li ne being but the extension o f a point an emblem of Unity 487 -u,

Li ne duality or evil represented by the broken or divided

, .
1 08 DI E ST
G or
“
MORAL S A ND DOGMA ”

Love , a mythologic image of the grand secret and the grand agent 732-m . .

Love a power between the human and t h e divine 692-m . .

Lo ve and Mercy impregnating Rigor and Severity by B e ni gn i ty f 796-u . .

Love and R igor must temper each other to produce creation 7 98-l
Love at the bottom of Ch ri stianity 7 30-1
Lo ve became the unive rsal parent when 68 4-u
Love carries t o the gods the prayers of men and brings down the
69 2-m
Lo ve Chri st the expounder of the new Law of
,

Love emerging from the Bacchic egg with N ight org anizes Chaos , 663-1 ,
. .

Love interest in the virtue of those we

, 1 98-m
Love is the attribute of Compassion or Mercy 7 96-l
Love of G od according to Plato and Chri stianity 704—1
Lo ve one another t he whole law enunciated by Christianity 7 05¢u
Love perfect denoted by the Father male
, , ,
7 95 1 .
-

Love received scanty homage before th e birth of philo sophy 69 1 -1

Love scarcely recognized in the old days of ignorance 692 u .
-

Love the best pil ot supporter saviour of all things

, ,
692 u -

Love the highest and most b ene ficent of the Gods according to
, ,

Plato 68 2 l -

Love the physician of the Universe the fi rst born of N ature

, ,
683—u .

Love the solution of the problems o f the contradictions of existence 683-l .

Loving better than hating even by Deity Himself

,
8 59-u .

Loving K indness is greater than Hope or Faith ; the only thi ng God
requ ires
Loving kindness of the Father enfolds and ble sses everyt hing 7 1 5-1 .

Lowly and u n i nfl u e nt i a l impo rtance of the work of the ; instances 4 1 m

,
.
-

Loyola referred to
Lucanus O cellus after Pythagoras opened a school in I taly
, , , .

Lucanus recognized the eternity of the Universe and the Active and
Passive 65 3 1 -

Lucifer the E vil Force or Devil represented by the false

,
1 02-1
Lucifer the Li ghtb ea rer Son of the Morning Spirit of Darkness
, ,
32 1 u , . .
-

Lukewarmness to be an athematized 1 38 m -

Lulle defines mercury meaning either electri city or astral light

,
77 5 m -

Lu lle R aymond says to make gold mus t first h ave gold

, ,
777 l .
-

Lulle R aymond treats on Hermetic Science

, ,
77 4-1 .

3 1 -u
Luther with his sermons worked great results . 43-u
Luxu ry extravagance ostentation the peril o f nations and men
, , , . . 34 8-In

M
Macrobius in the Sacred Fables explains theory of the Two Pri n

M acrob i ou s taught that the heavens and spheres were part of the
Universal Soul 669-m
Macrocosmos the universal organism
, ca ll ed P o oro osha .
 DIGE ST or
“
MOR AL S AN D DOGMA ”
1 09

Ma cr op rosop os Arik Au p i n a person composed of ten N u m e ra t i ons

, , . 7 99-m
M a crop rosop os is called in the third person Hua He , , 7 93-1
M acro p roso p os is the I dea of the Universe when yet Deity was u n
mani fested the Absolute in 7 58 -m
M acrop ro sop os or Adam K a dmon constituted w
, ith three heads -u, .

M acrop ros0 p os the first prototype or Uni versal

, 7 93 4 .

M ag dol the sacred Babyloni an tower description of

, 234-m ,

Magi advised by Star of Knowledge when Truth comes into the

M agi came from the E ast guided by a Star to adore the Saviour
,
-1
, .

M agi Daniel the Chief of the College of the

, 255—1 '

Magi guided to Jeru salem by the Star ; the Blazing Star 842 -u
Magi led to a knowledge of the N ew N ame by a study of the
Pentagram
Magi many ideas of the Jewish sects were obtained from the
,

Magi : Mysteries concealed the occ u lt science of the

Magi of Babylon were expounders astronome rs divines , ,

Magi of the Pe rsians similar to the Dru ids of Britain

Magi received the title of Kings and Magism is called the R oyal ,
”
Art
Magi saluted Chri st in his cr adle as hi era rt i c ambassadors
Magian dogma the basis of the K ab alah or primitive tradition ,

Magian Mysteries have a religious philosophical and natural sig ,

ni fica t i on .

Magian traditions symboli zed the law of t h e equilibrium by C0 1

u mn s
Magic : an Absolute Deity independent of R eason is the I dol of

Magic and occult philosophy of the ancients synonymous

Magic at the base was science .

Magic ,
High in E gypt Greece and R ome
, , .

Magic , High styled the Sa cre dot al and the R oyal Art
,
9 8-1
Magic i s that which i t is ; it is by itself like the mathematics 84 1 4 ,

Magic is the exac t and ab solute science of nature and its laws 84 1 -1
Magic is the science of the Ancient Magi 84 1 -1 .

Magic ,
or Magism reconciles fai th and reason authority and liberty 842 m
, ,
.
-

-m
Magic reconciles what are seemingly opposed to each other 842
Magic unites in one science what of Philosophy and R eligion i s

Magical agent mak s possible the t ransmutation of metals and the

e

universal medicine
Magical Agent of the Hermetics dis gui sed under the name of Prima “

”
Materia
Magical ternary whi ch in human things corresponds with the Di ,

vine Triangle 7 38-u

Magism known as the Holy E mpire R eal m or Sanctum R egnum 842 -u , ,
. .

Magism the science o f Abraham O rpheus Confucius Zoro ast er

, , , , ,

Moses
 0 DI GE T
S or
“
MORALS A N D DOG MA ”

M agi sm under a new veil in the Holy Kab al ah

Magnet of Paracelsus the chief dependence of the Great Work 7 77 -m
Magnum -O pus the Great Work of the Sages to find t he Absolute
, , . . 776—1
Mah aa t ma the Gre at Soul ; O ne God ; Universal E lement ; Mind 673—u
Mahomet ado p ted the pri m
. .
,

eval faith and taught t h e one God idea . . 61 6-1

Mahomet not recogni zed as an inspired prophet by the T emplars . . 8 1 8-1
Mh m
a o et still governs o n e-fourth of the human rac e 3 1 3-1
Mahomet the S e cond broke a triple-heade d se rp ent of brass at Con
st ant i n o p le .

Mahom etan in t h e O ,
rient more trust worthy th an the C h ristian
,

Maia N at u re s lo ve li ness the germ of passion source o f worl ds

’
, , ,

Mai moni des expl ai ns the origin of the worship o f Stars -

Ma j esti c number is Three denoting the triple divine essence

,

Maj ority of men have an ideal j ustice j us ter than the law ,

Malakot h gives ten Sephi roth to eac h o f the four Worlds .

M alak ot h is a person the w i fe of M i cr op roso p os

,

Malak ot h is female an d the matrix out o f which all creation is born 769 m .
-

M alako th is Perpetuity and Continuity without solution 768 -u

M al ak oth one of the Se p h i roth ; R ul e Re ign Royalty Domi nion
” , , , , ,

Power 75 3 m -

Mala k ot h Regnum a separate person behind and in conj unction

, ,

w ith M i crO p r oso p os

M alak ot h represents the field w h erein are t o be sown the seeds of
t h e Secret Minerals 79 9 u -

M alak ot h represents t h e m etallic woman and Morn of the Sag es -

u .

M al a k o t h ( says the Apparatus ) is called Haikal Temple or Palace 7 99 -u

, . .

M al ak ot h unites with her husb and M i crO p roso p os when face i s , ,

t urned to face . .

Male agents : Heavens and Sun have been regarded as t he 85 1 m -

Mal e and Female ; all things are co nstituted .

Male and Femal e are i n equilibrium as Ha k e m ah and B i n a h

'

M al e and Female are the Active and the Passive symbols .

Male and Femal e created he

Male and Female created He them ; in the image of Deity
Male and Female formed ; the anterior and posterior adhering to
o ne another 7 4 9 -l
M al e and Female Force designate d by I H U H ; First Born of u. . . .
-

Male and fem al e God created things that they might conti nue 800 u -

Male and Female mutually tempering each other a re Benigni ty and

Severity
Male and Female princi p les ; most profound ide a of the
Male and Fem ale was the form of the Uni verse
M ale and female was the p erson into the form of which the Circles
were cha nged
Male and female were the prominent Deities o f the Mysteri es
Male and Female within the occult Wisdom t he Supreme Cro wn is
fashioned
Mal e i n t h e I dra Rabla is ri ght ; fem ale is
. ,
1 12 DIGE ST or
“
MORALS A N D DOGMA ”

Man formed of t he dust of the earth by Ye h ou ah , wh o breathed the

breath o f life into his 85 1 -l
Man free and sub j ect to obligation is a moral person with ri ghts
, , . . 7 25 -m
Man had the Word in the beginning and the Word was from God , . . 58 1 -l
Man ha s a noble work to perform in himself 34 9 -m
Man h as fallen ; may be ra i se d b y following the directions o f Wis
dom
M an has natural empire over all ins titutions
Man has power to commune with God . .

Man in the 1 7 th Degree symbolism ,

Man is a moral person o ne endowed with re ason an d liberty

, 7 03 u -

Man is both human and divine the antagonisms of hi s nature are, u -

Man is one though of a double nature

, .

Man is Free because he can modi fy nature s laws in regard to him ’

self
Man is by nature cruel like the tig ers ,

Man lost a knowledge of God the Absolute E xistence ,

Man made in the image of God and placed in As ia cradle of the ,

Man makes Deity in his own image

Man makes God in his own image and thinks God created them in

Man must be a worker ; the E arth and Air his laboratory 344 l -

Man most dogmatizes on the inconceivable 2 224

Man most nearly approaches the Divine perfections 61 0 u -

Man not a spi ri tual but a composite being

,
232 u -

Man not a terrestrial plant ; his roots are in Heaven 520 m -

Man not the central point of the Universe 71 1 m -

Man on earth performs God s

, ,
’
7 36 u -
.

Man or the animal dying the Universe withdraws its eternal spiri t 666 u . . .
-

Man partakes of the Divine nature as well as elementary nature 667 1 . .

-

Man relative unimportance of ; eff ect on the Soul

,
303—m
Man requires something tangible to exalt his mind to a due c oncep
’
tion of Deity 61 7 l -

Man s ees evidences of design and God in N ature 64 7 l .

-

Man should not be angry at a ni mal characteri stics in men 76 11 x -

Man struggles to place himself in communion with Deity 65 2-65 3

Man Su ccessively under the influence of the Stars Sun and Moon 255 m , . .
-

Man the Divine is the beginning of all creation

, ,
7 60 m -

Man the Divine is t h e principle o f Direct Light

, ,
7 60 m -

M an the Divine supplies all things to all

, ,
7 60 m -

Man the Material is the end and completion of all creation

, ,
760 m -

M an the Material is the principle of reflected light

, ,
7 60 m .
~

Man the Material receives all things from all

, ,
7 60 m .
-

M an the name for M ala k ot h R egnum and M i crO p roso p o s j ointly 7 94-1
, ,
. .

Man the present condition not the same as that o f pri mitive
,
25 2-u
M an the result of the Creative Thought o f God .

M an the unit of Humanity is a microcosm

, ,
7 60-rri . .
 DIGE ST or
“
MORALS AN D DOGMA ”
1 13

Man though i nsigni ficant seeks to k now God and Hi s meth ods
, , . . m
-
Man unites the Divine and the Human .
858-m
Man venerable or formidable but t o a smal l part of hi s fellow crea
120-u
Man-Woman crowned with flames on a cube winged bearded sy m
, , , ,

bol of Mercury 7 7 4-m

Man worldly covetous sensual must change before being a good
, , , ,

Man s
’
desire to do something that will live after him 31 2-u
Man s
’
destruction comes not from the Gods but from —l ,

Man s
’
domain is corporeal nature visible on earth , 7 36-m
M an s
’
existence in the infinite being of God .

Man s
’
f aculties change not the Divine natur e .

Man s
’
life a success when it is a harmony and beautiful
Man s
’
lif e should be like the Grea t Harmony of God and the

Man s material and mortal portion comes from the earth

’

Man s moral responsibility aff ected by the question of E vil

’

Man s morality is the ins trument of God s j us tice

’ ’

Man s normal condi tion is progress

’

Man s soul a part of the intelligent Soul of the Universe therefore

’
,

intel ligent 67 0 -u
Man s Soul breathed into him by God is immortal as God s
’
,
’

Thoughts are ,
5 77—u
Man s soul is immort al but its mode of existence Mas o nry doe s
’
,

not settle
Man s soul is man himself
’
668 l -

Man s spiritual and immortal portion comes from the

’
-l

Man s supreme ob j ect the Good ; his law Virtue

’
, , .

Man s true unhappiness is that he c an not get his destiny ful fi lled 34 1 -u
’
. .

M an s un i on w rt h Deity the as piration of the religious sentiment

’
65 2-m . .

Man s Very Self is hi s Soul which is not sub j ect to decay

’
,
852-1
Man s v i rtues are God s a t tributes
’ ’
7 04-u
Mandaites recognized emanations 568-u
Manes claimed to be the Parak le t os or Comforter organ of the
'

Deity
Manes deri ved his doctrine from Z oro ast eri sm Christi anity G nos , ,

565-m
Manes dominant idea was Pantheism from I ndia and China 565 -m
’

M anes founder of the Manicheans lived among the Persian Magi

, ,
. . 565-In
Man es two Pri nciples symbolized by white and black in j u xt ap osi
,

tion
Manifestation is the same as occultation 7 95-1
Mani f estation theory of the Gnostics 555 -1
Manifestations of God as Father Son Holy Ghost how considered
, , ,
. 2 7 0-m
.

Manifestations of God fill all so called empty space and void

- 84 5-1
Manifestations of God received the germ o f His creations 5 59-l
Mani fest ati ons of Man and th e Ch urch w ere -u
1 14 m
Drc ST or
“
M ORALS A N D Do m ”

Manifes t ations of the E ons were the Word

M an ifest ations of the numerations p otentially in K et h er } 7 56-u
Manifesta ti ons of the Word and Life were Man and the Ch u rch . . 560-u
Mani fold and p articul ars evolved from the One General source .
-m
Mani lius sin gs of th e invisible and potent So u l of N ature 668 -u
Mank ind flowed into Indi a C h ina Persi a Arabia Phoenicia
, , , ,
5 98-m
Mankind held i n p ledge by the principle o f E vil until ransom ed . . . 567 -1
Mantras idea asse rted and developed in the Up a nis ch adas
’
.
672-1
30-1
Marcion the Gnosti c says concerni ng the Soul
, ,

M arcosi ans taught that Deity p roduced by His words t he Log os . . 560 -m
M arcus t he disc iple o f Valentinus spun the idea o f a Word into
, ,

su btile d etails Sb l -m
Marius in peri od of
Mark i n th e Sha pe of a
, fish , used by early Christians as a pl edge

Marriage of heaven and earth sung by Vi rgil and Columella .

Marriag e of m an and woman an i mage of the union of N at ure with

6564
Marri ag e represented by th e numb e r five which reproduces itself 634-u , . .

Mars gi ves the So ul va lor ent erpri se

, impetuosity as it p as ses
, ,

Mars th e name of the fifth gat e of t he ladder ; material copper 4 1 4—m , . .

Mars : the religious Mysteri es of t h e G auls were called the Sc hool of 625-u .

”
Mars ei ll ai se value of to revolution ary France 92-m
‘
, ,

M arti n Luther : anti papal doctrines written pre vious t o

-
.

Mary and Joseph parents o f Jesus t o whom the Word h ad uni ted
, ,

M asani e llo s fall referred to

’

Mason a votary of Liberty and Justice .

Mason at first entrance as sumes new duties 1 7 6-l

Mason deceived who thi nks there is nothing t o be done in Mas onry . 1 85 -l
M aso n definition of
,

Maso n duties of
,

Ma son duties of if he wishes to imitate the Ma ste r Khurum

, ,

Mason entitled t o be called a perfect E lu ; when

M as on good does good naturally and because he long s to
Mason has not lived in v ain when
, ,

Mason held by hi s promises t o a p u rer life to tole ra tion char i ty -

, , ,

M as on honest bus iness dea lings

,
of -1 1 8

Maso n moral courage of a fostered and en couraged

, , . 1 54-11
M as on must b e convinced that he has a soul capable of p rogres

M aso n n ot only a morali st and p hi losopher but a soldier , .

m
—
'

M ason of nobl er mould ra c h es a re w ard thro u gh p ai n and work "

Mm . pm ep tfl m be fol lo w ed by . o o o o o o o o o o o o o o o o c o c c a o .
 16 D GE ST
I or
“
M ORAL S A N D DOGMA ”

Masoni c obligations taken upon the Compass Square Boo ks , , 854-m

Maso ni c O rder name of titles and degrees not known in the pas t 207 1
, , , . .
-

Masonic phi losophical Cross an image of generative power 77 1 -1

Masonic phi losophy and morality ; the True Word of a M as ter 7 27 u
‘

. . .
-

Mas onic secret manifests itself without speech 2 1 8—1

Masonic secret partially revealed in Apprentice Degree 2 1 9 -u
Ma sonic sense religious tendency in
, 212 1 -

Masonic studies true ob j ects of

, . 2 5-u
Masoni c symbolism of the three gr eat lights 202 u -

Masonic symbo ls become lessons of wisdom when understood 5 9 7-m

Masonic teachings concerning a life of action 243-m
Masonic Titles qualified to enlighten should be the wearers of
,
-1

M as onic Tri nity : the Universal Soul ; Thought in the So u l ; the

Word
Mas onic True Word finds a meani ng in the ineff able name of Deity 697-m .

M asonic unbeliefs eff ects of , 1 96-u

Masonic work along charitable and educational lines 1 86-u
Masoni c work yet t o be done .

Masonry a Sphi nx nearly buried in the sands

, 819 m -

Masonry a st ruggle toward the Light of Virtue Manliness Liberty , ,

Intel ligence
M asonry a succession o f allegories and lessons in morality and
,

phi losophy
Masonry acknowledges the good and true in all creeds
Masonry adopted St John the E vangelist and Jo hn the Baptist
.
, , .

Masonry an imperfect image of the Ancient Mysteries

Masonr y and Hermetic philosophy contain the Tern ary
Masonry and philosophy have th e same ob j e ct
Masonry and the French R evolution
Masonry apart from all s ects and creeds same everywhere ,

Masonry approves or disapproves of

Mas onry assumes the mask of Stone Masonry
Mas onry believes E vil will be overcome finally but does not deter ,

mi ne how 5 25-m
Masonry believes that il ls and su ff ering are me ans t o puri fy the
heart
Masonry believes the Truth in every creed 5 25-1
Ma sonry belongs to no one creed or school 31 1 1 -

Masonry Blu e as at present not traceable earlier than 1 700 A D 208-u

, , ,

Masonry but q u ali fie dly identical with the Mysteries 624 1

. . . .

-
Masonry can do much if each Mason does his share
'

1 7 5-m
Ma sonr y can not cease laboring for social progress
'

1 88-u .

Masonry chief ob j ect of

, 1 37 -u
M asonry chief obstacles to the success of
,
237 -m
.

Masonry cons tantly warring against the evil principle 22 1 m

“
-

Masonry : De Molai said t o have instituted an occult Hermetic , ,

Scottish 820-1
Masonry decl ines t o dogmatiz e in the detai ls of faith or re ligion 5 76-u . .
 DIGE T
S or
“
MORAL S AN D DOGMA ”
1 17

Mas onry degeneration o f ; sim p licity o f fo rme i organization

,
'

M asonry defined ; its purposes essence spirit stated

, , ,

Masonry denies the right of any man t o assume the prerogative of

Deity
Masonry device o f ; motto of
,

Masonry devotees of all reli gions acce pted by

,

Masonry does no t exist where there is st rife an d hatred

Masonry does not meddle with the subtleties of p hilosophy
Mas onry dogma of
,

Mas onry enforces the lesso ns of Him wh o di ed on the Cross 22 1 -m

Masonry engaged in a crus ade against 237 -m
Masonry forced by despotism and superstition to invent symbols 221 -1 . .

Masonry forms as at present not the same as in past ag es of

, , 207 -1
Masonry foundation and superstructu re
, 23-m
Masonry founded o n the philosophy known and practiced by
Solomon 7 85-1
Maso nry g a thers the Truths of the old religions and philosophi es 27 5 . .

Masonry Great Apostle of Peace H armony Good Will Liberty

, , , , ,

E quality Fraternity
,

M asonry grows through the wreck of empires

Masonry h as appropriated the Solstices and Sts John .

Masonry has bec ome a science .

Masonry has developed the advantages to be reaped from Mys

t e ri es

Masonr y has etern al

Masonry has helped cast down some idols from
Masonry has her mission to perform
Masonry has prese rved the Divine Truth give n t o the first men .

Masonry hopes and longs for the elevation of mankind

Masonry in E ngland purged from revol utionary ideas
” “

Masonry in France gave as its secret E quality and Liberty

.

Masonry in heart traceable centuries previous to Solomon

Masonry in the higher degrees contains the Herm etic science in
, , ,

certain symbols
Masonry inactivity and su p e rfic i ali t y o f
,

Masonry invites all men of all religions t o war against wrong

Masonry is a cont i nual st ruggle toward the ligh t
Masonry is a Wors hip in which all ci vilized men may unite
Masonry is continu al e ffo rt to exalt the nobler nature over the
ignoble
Masonry is not a religion .

M as onry is philanthropic .

Masonry is philosophical becaus e

M as onr y is t he apotheosis of Work
Masonry is the great Peace Societ of the worl d y

M as onry is the sub j ugation o f t he Human that is in Man b y t h e

Divine
M asonry i s t he universal morality suit ab l e t o e very man .
 1 18 DI E ST
G or
“
MORAL S A N D DOGM A ”

Masonry is work and the laboring man the peer of any

.

Masonry is Worship ; declaration in Apprentice Degree

Maso nry l abors of that excite zeal
, , .

Mas onr y labors t o equilibrate in us the Human and the Divine 860-1 . .

Masonry labo rs to improve the social order b y 219 u

’
-

M as onry leaves each t o the practice of hi s o wn r eligion 226-m

Masonry leaves to others the inqui ry into methods and creeds 5 24 525 . .
-
‘

M aso nry : Man is an intellig ent and free being the fifth Truth o f 5 34 1 , . .
-

'

Masonry marches on towards the day when E vil is overcome 28 7 l -

Masonry morality and virtue the bases of

, 1 8 5-u
Maso nry multip lication of Degrees and additional ceremonials i n 326-u
, . .

Mas onry must do all in its power to inform and protect the people 1 80-m . .

M aso nry need for acti vity in its labors

, 93 m .
-

Masonry neither a political nor a religious sect 220-1

Masonry not a cold metaphysical p ropositi o n 33 1 u -

Maso nry not for cold souls and narrow minds 1 38 m -

Masonry n ot i nfal lible ; should not dictate wh at others Should

Masonry n ot
“
s pe cu la tive , but experimental

Masonry : O ccult science of the Magi found in the enigmas of the

Masonry or Free or Frank

,

Masonry orda ined t o bestow manh ood science p hi losophy , ,

M as onry orde rs of architecture represe nting divisions of

,

Masonry perpetuates a T ruth in imparting the True Word -

Mas onry phil anthropic phil oso phi cal progressive

, ,

Masonry prescribed da tes and by whom , ,

M as onry properly expounded is t he interpretation of nature phil ,

osophy an d
M as o m y questions con ce rm ng doings i n
'

, . .

Masonry rec ogni zes the important position of necessity 1 54-u

Masonry reiterates the maxims of the phi losophers 22 1 -m
Masonry reiterates the moral precepts of all religions 7 1 8-l
Masonry re j ects no re ligious belief ; is o f no one religion 524
Masonr y religion and philosophy o f
,
27 5
Mas onry represents the Good principle and its prototypes 22 1 -m
M as onry req uires every man to do something 1 73-u ,

Masonry requires nothing impracticab le 1 72 1 -

Maso nry resorted t o by the Alchemists who invented Degr ees 731 -u
Masonry reverences all reformers but does not define their Divinity 5 25-l
, .

Masonry reveres the character of the Great Master 7 1 8-7 21

Masonry same today as at the birth o f the rac e 1 53—m
Maso nry see ks to be the b ene ficent guide in the Progress towards
Fre edom
Masonry seeks t o ennoble common life
M asonr y stands for the nobility o f Labor
120 DIGEST or
“
MORALS AN D DOGMA ”

Masonry the p ractical ob j ect of

,

Masonry the primitive Christianity organi zed into

,

Masonry , the uni versal character of . .

M as onry the uni versal et ern al immutable religion

, ,
2 1 9—m
Mas onry : to be charitable in the broadest sense the seventh Truth ,

M as onry to exert itself in the cause of

Masonry to live hap pily we must embrace the great trut hs oi
, . .

M as onry took the place of the school of Pythagoras

Mas onry Trusts Believes Waits
, , . .

Masonry under the bann er of Charity pr eserves religiou feeli ng s

.

M asonry usefulness o f
, .

Masonry what constitutes

,

M as onry within must be Morality without

M as onry work and m i ssion
,

Masonr y work is the duty o f

,

Mas onry writes on its ba nners its principles displayed i n every

co u ntry
M asonry s best frien ds and wo rst enemies were the Anti Masons 8 1 4-m
’
- . .

Masonry s creed that taught by nature and re ason

’
7 1 8-l
Masonry s e xam ples and teachings neglected outside the
’
-m
Masonry s obligatio ns little regarded ; politi cal elections ; empty
’

pomp
Masons accept the views of religion and duty that are
Masons and Maso nry true to their mission bring great results
Mason s belief tends to the hi ghe st eminence in virtue
’

Mason s belief that his individual good is in God s consideration

’
,
’
228-1 . .

Mason s belief that pain is ordained for his chastening

’
228-m
Masons belief that sorrows are the result of the operation of laws 228-m
’
. .

M as ons beli eve in great minds in all ages speaking by ins piration 22 5-u . .

Masons believe that God has arrang ed this world with a plan 22 5 -m
Mason s bus iness is t o read the book of N ature
’
21 6-u
Mason s conception and belief in God
’
224 1 -

Masons fo rm uncharitable opinions of Masons 1 86 1 1 -

M as ons ignorant of the Clavicles and their contents and t h e Pan

tacle of Solomon
Masons in all religions and countri es are fo u nd good
,
1 62 l -

Mas ons knowledge mad e known to Perfect

,
20 7 1 -

M as o ns may help deepen the channel in which God s j u stice runs 838-1 ’
. .

Masons may lawfully and earnes tly desire a fortune when

M as ons Militant of Zorobab el the model o f the Tem p lars
-

Masons not tolerant of religio u s an d political opinions of M as ons 1 86-u

, . .

Maso ns of old concealed important points of their Art under hiero

glyphic characters 7 85 -1
M as ons relations to G od
’
. 22 7-1
Mason s rule is t o spe ak of the virtues and be silent as to the vices 337-1
’
. .

Masons should do what is p ossi ble and practicable and enforce

 DIGE ST or
“
MORAL S A N D DOGMA ”
12 1

Maso ns still go Law unnecess ari ly with Masons :

to , 1 85-1
,

Maso ns taught square of wisdom level of humility plumb of j us tice 64 1 -l

, , .

Masons taught to 22 1 -u
Masons venerate in the triangle the mystery of the Sacred Triad 631 m
, . .
-

M asons who comprehend it are ministers of the universal religion 21 9 m . .

-

Mason s Word the true knowledge of God

’
,

Masoretic points invented after beginning of our era 20 5-m

Mass of the Catechumens and that o f the Faithful p arts of Chris
tian Mysteries 54 1 -1
Mass : the celebratio n of the Mysteries of Mithras 54 1 -1 .

Master a sy mbol of the R edeemer when bringing candidate to light 639-m . .

Master Masonry reveres the character of the Great

, 7 1 8-721 .

Master Mason studies the animal kingdom symbolized by Maeh 632-u , . .

”
“
Master of Life to the ancients was the Supre me Deity
, , 1 3—u
Master o f Light and Life Su n and Moon symbo ls of
, 1 3-m ,

Master o f the Lo dge and Wardens duty of , 1 3-m

Master of the Lodge substituted for Mercury as one of the Lights 4 1 1 -u . .

Master of the R oyal Secret Sublime P rince of the R oyal Secret

, ,

32 d Degree
Master of the Symbolic Lodge 2ot h Degree duty of a , 325-333 ,

Master place of Ligh t where the name of Deity hangs over the
, 287 -1 . .

M aster Third Degree

, . 62-u
Master works with Chalk Charcoal and a vessel of Clay
, 5 48-m
Master s Compass has both the points above ; symbo lizing the
’

rule o f the spiritual . 854-1

”
Materia Prima of Valentinus c ontains an Hermetic symbol 85 0-m
Matern al agency the sub j ective world generally a phantasm
, ,67 3 m -

Material and Spiritual natures in equilibrium ; Light and Darkness 764-1 . .

Material existence evolved from the Pythagorean Monad 67 5-l

Materi al result of seeking the mere
,
12 m -

Materi al the element of communion betwe en man and God 7 1 4-u

Materialism and Pantheism avoided by an i ndependent mind 677 m -

Matter and mind dual from the idea of an independent mind 67 7-1
Matter and Spirit o ri ginally were in Deity
Matter : categorical questio ns conce rning ”

Matter created by G od by a thought ; after matter worlds arid man 609 -m ,

.

Matter dead t o the world re vi vi fie d by vegetation of the Tree o f

Life
Matter deemed the female amongst the ancients ’

Matter existed eternal like the Spiritual

Matter is n ot eternal ; God the only original Existence
Matter makes no encroachment on the Divine Life .

M atter n ot coexistent with Deity .

Matter : one of the t w o ete rnal p ri ncipl es is Darkness and Primitive 567-l .

Matter opposed t o the b ene ficent force which gives it organi z ation 664-u
M atter possesses V irtues qu alities and powers
,

M at ter represented by nine o r three times thre e ; symbolis m of nine

,

to four
122 DIGE ST or
“
MORALS A N D DOGM A ”

Matter the Mothe r the rece p t acle and pl a ce

, ,
of generation , on e o f a

Matter the origin o f Satan and his demons .

Matter the passi ve principle reproductiv e power one of the Egyp

, , ,

tian Triads
Matter the p rinciple of all the passions etc
, ,

Matter when O perated on by the Word became the Unive rse

, ,

Maximin horrors of despotism u nder

,

Maxims of an cient philosophe rs and religions 1 67-1 70 .

Maximus T au ri nus defines the tessera as a Sign and symbol 548-u

Maya Mother of All sprung from Brah m the Source o f All
, , 84 9-1 ,

Meaning and pronunciation of I neff able N ame lost t o all but a few 7 00-1 . .

Meaning of the Active and Passive powers o f male a nd female

principles
Meaning of the True Word of a Mason involves its proper p ro nu n
‘

M edi a which manif est the First Cause are the Sephiroth . .

Mediaeval occult associations brought into di srep u t e b y th e symbol

o f Baphomet
,
7 79 l -

Mediator a name given by the Persians t o the Sun Archi magus

, 61 2-m , . .

M edical science h as made great stri des but plague and pestilence ,

destroy yet
Melam pus introduced the venera tion of the generati ve organs from
E gypt
M eliton Bishop Sardis says that the mind is God s likeness ’
o f , 85
, 7 -1 . .

Men are ever on the Side of j ustice an d humanity .

Men are the instruments of God s principles ’

.

Men as a mass are looking for what is j ust

, , .

Men converted from the worsh ip of Ahri man by p rO p h e ts

Men diff erent eff ects o f the business o f the world on
,

Men do n ot perceive the worth of their minds

Men good in general but bad in partic ul ar
, ,

Men good prone t o pass by fallen brother with lofty step

, ,

Men greatest not acceptable to the mass o f mankind

, ,

Men in eve ry country of the o ld heroic strai n and stamp

Men in literature look for practical j us tice
, ,

Men often gloat and exult over the faults of neighbors 1 33—m .

Men Temples not built with hands the meeting place of p ri mitive 277—u
, . .

Men tend to become distinguished for other than heroic kni ghtly '
.

deeds 80 5-m
Me n the automata o f Provid ence used t o eff ect that they do not
, ,

dream of ,

Men the great works of m an due to individual

,

Men s diff erence in faculty of communication

’

Men s respect for themselves measure of

’
,

Menander speaks o f G od Chance I ntel ligence as undist inguish , , ,

694-m
M endes : th e u ni versal ent
ag re p resent ed b y hermap hroditi c goat of 734-11 .
1 24 DIGE ST or
“
M ORAL S AN D DOGMA ”

Mi crop rosop os is second garment with respect to the E lder M ost

Mi cr0 p ros0 p os issued forth back t o back and yet cohering .

M i crop rosop os issued from the Father and was intermingled with
the Mother 7 94-1
M i crop ros0 p os like the letter Vau in the letter He ; without a head 794-l
, .

M i crop rosop os o r Seir Au p i n produced by con j unction of Vau and

, ,

He
Mi crop roso p o s repres ented under the form of man
Mi cr0 p rosop os the second Universal speaks in the first pe rson
, , ,

Mi cr0 p roso p os was the beginni ng the numerations proceeding ,

to act . 7 95-u
Middl e groun d between Atheism and Pantheism 672-u
Midgard Serpent sunk beneath the sea by O din 4 99-u
Military power indep endent of the Rule an armed tyranny
, 3-1 ,

Milky Way or Galaxy cross es the Z odiac at tropics of Cancer and

Capricorn 437-1
Milky Way the pathway o f souls passes near the E quinoxes
, 4 13 -1
,

Milton expresses the Hebraic doctrine concerning Light and G od 739—1 . .

M i m ansa interprets the meaning of the M ant hras 67 2-1

”
M i mansa p roclaims N othing w as but Mind “
672-1
Mind : all things di rected known seen by the Supreme E xternal
, 67 7 -u , . .

M i nd and matter dual from the idea of an independent mind 677-1

Mind early conceived the Unity of N ature and a pervading Spiritual

Mind happy in proportion to its fidelity and wisdom .

Mind has supreme empire over all things ’

Mind in metaphysics can not advance beyond self dei ficati on

, ,
'

Mind is all which man permanently is

Mind is God s li keness a ccording to Meliton
’
,

Mind may believe and know that which is unexplainable

Mind pictur e o f God if false as much an idol as a wooden one
, ,

Mind the Macrocosmos the Universal O rganism Po oroo sh a, ,

Mind the material as well as the efi ci ent cause

Mind the self conscious p o wer of thought exten ded t o the Unive rse . . 677-u
Mind the Universal Element ; O ne God ; Great Soul ; M a h aat ma . . 673-u
Mind the web and the weaver of the world 67 3-u
Mind Vi rtue Heaven I mmortality exist in the thought of a
, , , , 201 -1
Mind s mi sery principally its o wn faul t
’
1 95-u
Mind s uni versal medicine is mathematical and p ractical Truth
’
77 3-m
Mineral Kingdom sy mbolized by T u b st u di ed by the Apprentice , _
. . 632-u
Minerva a wom an in armor born of the brain o f Jove
,
'
, . 84 9 -1
”
“
Minerva Munde attributed to Hermes Trismegistus
,
’
7 90-m
Minerva of t he Greeks was the I sis o f Egypt .

Minu ci u s Felix a lawyer of R ome defends the secrecy of Chris

, ,

t i ani t y
Miracles are the natural e ff ects of exceptional causes
Miracles e ffected by the absolu te in r e ason and will
 DIGE ST or
“
M ORALS A N D DOGMA ”
136

Mir acles in the phenomena of the Universe .

Miracles of Moses performed in virtue of the name engraved on his

Miracles wrongly regarded as e ff ects without c auses .

Mise ry p rinciple of not an evil o ne

, , 1 8 1 -u
Mithr aic cave displayed the Zodiacal and other constellations and -l

Mithraic fe as t day the 25t h of December .

Mithraic initiations practiced in caves ; a ladder erected

Mithraic initiations required the death of a human victim 424-u
Mithraic I nitiations used a seven-step ladder .

Mithraic ladder Faber s opinion of the

,
’

Mithraic Mysteries
Mithraic Mysteries belonged to Persia ; description
Mithraic Myst eries connected with the Heavenly Bodies
Mithraic Mysteries flour i shed in the R oman E mpire .

Mithraic Mysteri es gates marked at points of the Zodiac

, 1 0-1
Mithraic Mysteri es ladder in the ceremony o f initiation
,
l l -u
Mithras a symbol of the Sun the Archimagus , 61 2-m
Mithr as a Tau cross inscribed on the forehead of the initiate o f 505-u
-
.
, .

Mithras adored under diff erent names by diff erent peo ples 58 7 1
Mithras bearing a sword seated on a Bull presides over the E qui
,

noxes
Mithras by reason of his death and suff erings secured salvation
Mithras : celebration and ceremonies of the Mysteri es of
Mithras created and at the end will bring all before God as a sacri
fic e
Mithr as dispels darkness and conquers death . .

Mithras Mystic Egg appears in the Mysteries of

,

Mithras not only light but intelligence ,

Mithras on 25t h December was celebrated the birth of

,

Mithras symbol of the Sun

,

Mithras the eye of O rmuzd strikes down the dragon foe

,
“
61 2-1
,

Mithras the rock born hero heralded the Sun s return in Spring
,
-
,
59 2 m
’
. .
-

Mithras the Su n God eclipsed O rmuzd himself

, ,
25 7 -m
Mithras the Sun God of the Persians born in a cave at Winter
,
.
5 7 m
8 , . .
-

Mithras the Sun of Spring and God of Generation seated on the

, ,

Bull
Mitra and Usch as are Medic as well as Zend Deities .

Mitra the Fri end a Vedic Sun God

, , .

Mohammed doctrines of the best the Arabs were fitted to receive 38—u
, , .

Mohammedans believe in a secret name of Deity 62 1 -l .

Molai de said to have created four Metropolitan Lodges

, , 8 20-1
Molai de said to have organi zed an occult Hermetic Scottish Ma
, , , ,

sonry

Molai Jacques de the las t Grand M as ter of the Templars burned

, , , . . 8 20—1
Moral ru les to b e beneficial must be practical 830-m
Moloch or Malek as applied to Deity repres ents
, ,
208-m
Moloch significance of p assing children through the fires of
,
 DIGEST or
“
MORALS A N D DOG MA ”

M onad '

unit a figure of the cube

or ,

Monad o f Pythagoras the source of materia l exis t ence 675 -l

Monad was male and represented the creative energy 63 1 -u
Monastery fraternity and eq ua li ty but no liberty in a
, , 23-m
Monotheism declaims agai nst the maki ng o f g ods in h u man fo rm 678-m . .

Mono th ei sm with Panth eistic tendencies the s pirit o f t h e Indian

M onuments built to the world

’
s patriots 836-m

M oon ancients observed the regu lar ity of

, 444—u
M oo n and Sun emblems of the t wo Divine s exes
M oo n and Sun impress a fecundating force .

M oon appeared in He avens p rinci pa lly visible at night

M oo n becomes Isi s t he wi fe of O siris
,

M oo n be lieved t o have ferti li z ed the N ile by re aso n of her co mm u

ni c a t i o n with th e Sun 4 77-1 .

M oo n commun icates t he forc e of generation and gro wth .

Moo n considered t o have great infl ue nce on vegetation a nd ani ma ls 469-u .

M oo n E gyp tians assigne d t he demi o u rgi c or creat ive force to the 469-u
,
. .

Moon gave activity to u ni versal ve geta tion 4 76-111

Moo n orig nally masculi ne and th e Sun feminine
M oo n once in 1 8 y e ars and a fraction the new Su n coincides wi th
,

the first N ew
Moo n represents Hop e
Moon symbolism of the
,

M oo n the cone of shadow whi ch produces night ends above the

,
468-1
Moo n the name of the sixth gat e o f the lad der ; ma te rial S i lver 4 14 -m , . .

M oo n the passive cause r ela ti vely with O siris ; the a ctive w ith earth 4 77 -m .

Moo n the passive portion of nature offe red by t he female

, , .

Moon united with Os iri s i n the spri ng and received the p ri nci ple of

Moon w hen Su n and Moo n op e ned the yea r in Taurus , t he Festi v al

. 45 1 -u
Moon with its silvery lu stre follo w s th e Su n .

Moral all the re l ations o f lif e are

,
.

Moral and Inex orable c ombined pe rso nifi ed Sepa r ately in Ze us

, , 6894 1

Moral bonds resu lt to soc iety o f

, . 1 96-1
Moral choice wou ld not ex ist u nl ess i ts prefere nces were de termi ned . 695 -m
Mora l c onvictions o f th e mind could n ot d eceive if rightly int er

M ora lexistence i ncluded in the words : Duty and Ho pe 7 1 7 -m

Moral law : categorical questio ns c oncerning th e
Moral law h as G o d for its first principle
Moral law is the obl i gatory good
Mo ral law is u ni ve rsal and nece ssa ry .

Moral law of necessity h a as an a uth or a bei ng c omp osed o f j usti c e

s

an d charity

Mora l law springs fro m God s Wis dom and Es se ntial J ustic e
’
.
128 DI GEST "
OF
‘ “
MORALS A N D DOG MA ”

Mother is rigor an d severity impregnate d by the Father produces

, ,

the brai n of M i crOp roso p os

Mother Matter passive principle conceptive power
'

.
, , ,

Mother night name given by Goths t o Festival o f the Winter Sol

-
,

m
stice 368 u -

Mother : the first e an atio n of the E ternal Being was a Unive rsal 602-1 . .

Motives the special j urisdiction of morality 244 -u

Motto of Masonry is 220—1
Mounta in of Meru with three peaks a symbol o f the Trimurti 234 -m
M ountain tops chosen as places for sacrifices 61 7 1 -

Mourni n g for O siris extends over forty days 486-u

Movement and Harmony the life of the Universe and Soul alike 8 5 9-1 . .

Movement in absolute repose would be a cessation of li fe .

Movement i s the equilibrium of I nertia and Activity .

Multiplying num ber is eleven because of the possess ion o f t w o uni ts 629-u .

Murderers of Khi r Om symbolizes Pilate Caiaphas Judas

- 64 1-1 , ,

M u sic of the spheres the image of the harmony of creation 2 50-u

”
“
Music of the Spheres under tanding of meani ng aided by Te
,
s

t ract y s .

Musical notes of t h e octave corr espon d t o the seven Sephiroth 72 7 -m

Mysteries a Sacred Drama sub j ects of ,

Mysteries a series of symbols 37 1 -1

Mysteries aids of gloom secrecy mystery taken a dv ant age o f in the 383-m
, , ,
'

Mysteries all pe rsons were initiated into the lesser

,
359 m . . z . .
-

Mysteries Ari stotle Socrates and others accused o f violations of

, ,

laws of the 384 -1

Mysteries at first moral and political but became more reli gious 624—1 , . .

Myst eries b en e fic ent modification in religion due to the

,
37 3-u
Mysteries carried to every country ; non interference with local b e -

liefs
Mysteries celebrated at Autum nal E qu i nox why , .

Mysteries celebrated at the Temple of Osiris at Philae on the N ile 360-u ,

. .

Myst eries celebrated in the Spring Vernal E quinox 4 19 m ,

-

Mysteries change from religious to moral and political 354 m .

-

Mysteries changed by the religious systems of the several count ri es 625—u . .

Mysteries civilized savage hordes ; was greatest of benefits .

Mysteri es closed against N ero and Cons t ant rne for grave crimes 39 7 m . .
-

Mysteries connected with astronomy and physics 4 1 4-1 .

Mysteries contained lessons calculated to elevate and improve 35 5 1 -

Mysteries continued pure for ages but ultimately became degraded 358-1 ,
. .

Mysteries decline of the R oman Empire attri buted to a neglect of

,
‘

the
Mysteries degenerated owing t o the arrogance of the Pri ests .

Mysteries develop the o ri gin of the Soul condition destination fate 4 1 8-u , , , .

Mysteries development and growth o f the

,

Mysteries Di onusos one with Herm es and heroes of o ther

,
35 7 -u . . .

M yst eries distincti on b etw een Greater and Lesser

, .
 DI GES T or
“
MORALS AN D DOGMA ” 4 129

Mysteries doctri n e
, of O ne G od , theory of death and eterni ty , e tc .,

Mysteries doctrines and representations of the

, 374-m
Mysteries doctrines of immortality and retribution taught in the
, 392-u . .

Mysteri es E gyp tian depicted O siris Good and Typhon E vil in

, , , , , ,

confli ct 37 5-m
Myst eries esoteric were the te ac hin gs of the Greater
, 207 -1
Mysteries explain the descent of I ntelligence into matter and return 4 1 5-m .

Myst eries forbidden to bastards slaves materia list s and

, 390-m
,

Myst eri es from the E gyptians the Hebrews received their knowl
,

edge o f the
Myst eries gave E gyptian priests much o f their influence .

Mysteries great ob j ect was a grand and truly politic one

’

Mysteries Grecian originated by O rpheus brought from Egypt

, , 400-m ,

Mysteries have same general features and show E gyptian origin 4 18

Myste ri es He ro di t us gives reasons for reticence conce rning the
, 380-m
Mysteries in many cases derived from the E gyptians -11

Mysteries in symbolic forms exhi bited the O ne 35 7-m

Mysteries in the lapse of time degenerated and the symbols were
misunderstood 382-1
Mysteries inculcated a great moral truth veiled with fable 395-1
Mysteries instru ctions in morals and as to future life given in the 38 2-u
, . .

Mysteries kept man from lapsing into barbarism 373-u .

Mysteries knowledge of hieroglyp hics and other information only

,

obt ai ned in the Greater . . 35 9-m

Mysteries li ke Socrates seek to awaken the ide as alr eady in the
, ,

35 6-m
Mysteries like the Symbols of Masonry are el oquent analogies of
,
-
,

N ature
Myst eries life to the Greeks would be insupportable if deprived of
,

the
Mysteri es male and female were the pro minent Deities in the
,
.

Mysteries meant to strengthen religion and console men in their

sorrows 37 8-u
Mysteries mode o f death varied with the nationality o f the di fl erent 37 5-u
,
.

Mysteries modi fied after leaving Egyp t by the habits of the different
nations
Mysteries modified by habits of the di ff erent nations 23-u
Mysteries morals sciences traditio ns taught in the 373-u
37 7 -m
, , , ,

Myste ries names of the prominent Deities in the different

,

Mysteries nature gods were the Powers revered in the

,
- 354-1
Mysteri es N ero after murdering his mother dared not be present at 353 m
, , ,
.
-

Mysteries no arrests no suits brought no riv a1 displays during the 434-m

, , , . .

Mysteries ob j ect of
, 38 2-1
Myst eries ob j ects of were to lead men to piety an d
, , 38 1 -1
Mysteries o f Apollo celebrated at Delos provided with a lake ,40 5-m
Mysteries of B ak ch os described 42 0-42 1
Myst e ri es of B ak cho s of O ri en tal origin ; wo rshi pped in India 4 1 9-1
 mm or
“
mom s A N D DOGM A ”

Mysteri es O f Ce res and Proserpine celebrated at Autu mn

”

49 1-m
M yst eries o f Di o nu sos proscribed impurity 38 1 -u
Myste ries O f D i onus os taught the Doc trine O f Divine Unity and 585-m , .

M yst eries O f E leus is d esc ri p tion officers symbolism

, , , 4 1 1 -4 12
Mysteries of E leusis established at Athens in 1 42 3 B C . 4 1 8-u
Mysteries o f E leusis exh ibited the generative organs as symbols 656 m -

Mysteries O f E leus i s sp read o f an d o p inions conce rning the

, 352-m
Myst eries O f E leusis sw allowed most of the others
M y st eries O f God and the Universe are hidden in the Tern ary 79 1 -1
Mysteri es o f Gree ce establish ed by P ythagoras with thr e e degrees 366-u . .

M yst eries o f Greece taught that matter existed from all ete rnity ,

an d

Myst eries O f Isis p roc essions d escrip tion symboli sm

, , ,

M yst eri es o f Isi s simil arity t o the death O f Khur om

,
-

Mysteries O f I ndia were di vided into fo u r degre es

M y st eries of I sm Abla instruct in the secret name of Deity
M ysteries O f Magism have a religious phi los o p hi cal and natural sig
,

ni fica t i o n 77 3-u
Myst eri es of Mithra a ca ve represe nted the
, ar ar ngement of the
4 13—m
Myst e ries of Mithras a co rpse res to red
, to life a part of the cere

Myste ries o f Mithras celebrated i n Greece under the na me O f Bak

chos .

Myst eri es of O siris sought by the most emi nent men .

Myst eries o f Samothrace ad o red heaven and earth as male and

female
Mysteries O f the Ancients conceal ed the occult sc ience o f the An
cient Magi
Mysteries of the Christi an Gnost ics ; their s ecret doctrine 542-1
Myst eries of the Chr istians 54 1 -54 7
Myste ries O f the Divine nature are beyond finite comprehens ion 306-u . .

Mysteries O f the Druids conform t o those of other nations 367-u

Myst e ries O f the early Christians divided into tw o Masses 54 1 -1
Myst eries O f the Goths carried N orth from the E as t by O din 367 -l
Myste ri es O f the Indi ans celebrated in caves and grottos 361 -u .

Myste ries O f the Kabala open t thos e

o w h o seek 77 2 -m
My steri es o f the Universe are all around us and common
'

526-u .

Mysteri es O pinions of Cicero and Aristophan es in resp ect t o the

,
353-m . .

Mysteries O pinions of Pau sanias and Arist otle concerning the

,
37 9 —m
Myste ries O pinions of Plato and Epictetus as t o the Ob j ects of the 353-u
,
. .

-1
Myst eries origin rmk nown ; suppositions concern ng
,
i 353
-m
M yste ri es ori ginally the beginning O f a new life f re as on and virtue
o 35 9 .

Myst eri es penalties for violations o f the laws and usages O f the
,
3 7 4 -1

Myste ri es pain and sorrow as consequences of sin shadowed fo rth in 3g7 u

,
.
-

Mysteries Phallus and Ct e i s as embl ems o f generation appear the

,
i n 40 1 -l .

Myste ries Plato into philosophy translated the language of the sym
,
1 32 DI GEST or
“
MORALS A N D D OOMA ”

Mysteries were not clos ed in the year 364 notwithstanding a law ,

t o that e ff ect .

Mysteri es were the private wo rships O f ancient nations .

Myste ri es whi le slight Off enses co u ld be exp iated grave crim es were
, ,

mortal sins in the

M yst eri es widely disseminated ; names O f some 35 2-u
Myst erii or books O f occultation sum up the Sephiroth 7 58 u -

Mysterious number is four ; it contains the mysteries o f nature 628—m

M ystery and secrecy us ed to attract and impress the people 38 4 u -

Mystery Demetrius Ph alereus gives definition o f the word

, 383 1 -

Mystery O f the Balance the equilibrium O f O pposites

,
-m

Mystery O f the I ne ffabl e N ame and arrangement of its l etters I 700-1 . .

M ystery O f the phenomena O f nature are unexplainable to us 5 26-530 . .

Mystery O f the world remains but sufficiently cleared up t o inspire

,

Myt hical beings presiding over nature developed into Saints etc ,
. . . 653-u
Mystical reli gion succeeded mystical philosophy but in name o nl y , . . 694-u
Mythological references t o the number seven 728 -1
Mythologies : So har clears up the obscur ities O f the An cient 84 3-1

N ame , all ancient nations held the sanctity O f the Sacred 204-1
'

N ame Divine or Creative Word

, ,
204-1
N ame in exorcising p riests the Jews us ed the Sacred
,
2624
N ame not applied to the Very God in His unmanifested E ssence 84 9-u . .

N ame of Deity a sign and confession Of ou r ignorance 65 1 l -

N ame O f Deity communi cated by God to Moses 697 m -

N ame o f Deity conceals the True Word Of a Mason

N ame O f Deity contained a meaning which was lost 69 7-m .

N ame O f Deity engraven on the t ri angular plate on the cube

teaches
N ame Of Deity has four letters three diff erent ones,

N ame o f Deity Tetractys in the Cabala composed of the letters O f

,

the
N am e of God an d God alone existed before the world of vacant
space

N am e O f G od forgotten when
N am e o f G o d in the K ab a la h only expresses the h u man ideal O f hi s
, ,

9 7-1
N ame O f God lost when 205 1 -

N ame O f G o d written in Samaritan characters in Hebrew books 62 1 m -

N ame O f Great God not to be uttered an article O f general belief 61 9—62 1 1

, .
-

N ame of Jehovah given credi t for the redemption O f the souls 561 1 -

N ame o f the Kabalists I dea O f God contains all others and all
’

N am e Of Truth appears in the formula Of pneumatical baptism . . 5 61 -1

 DIGE ST OF
“
MORALS AN D DOO MA ”

N am e of Yo d He Vau He applied to Deity as mani fested in the

, , , ,

act O f Creation
N ame signi fication and me aning O f the Ineff able
,

N ame : study of the Penta gram led the Magi to a knowledge O f the
N ew
N ame the summary of all thi ngs i s the Holy
,
.
.

N a me two Hebrew words appended to the Ineff able

, .

N ames have a natural potency and sanctity according t o origin 620 -m

N ames O f Deity met with i n all Degrees 1 37 u -

N ames of Deity o n the Delta are Syri an Phoenician Hebrew 53 1 -1

, ,

N ames of the Hebrew and Greek Deity express abst ract existence 65 1 1
.

. .
-

N apoleon reigns because the ablest

N apoleons follow period of
N apoleon s influence o n the destinies O f France 3l 3—m
’

N apoleo n s i nj ustice exiled him t o a rock a warnin g t o bi d men be

’
,

N ap t h ali , the eloquent and agile ,

h as for device Vi rgo in the domi
462-u
N ational Gods hist ory describes the Sun s career through the sea
’ ’

sons
N ationalizing O f creeds and peoples a tendency of Maso nry
N ations commercialism and territorial aggrandizement Of
,

N ations luxury extravagance ostentation the peril Of

, , , , .

N ations sancti ty O f the N ame held by the ancient

,

N atural Forces in action and opposition result in movement and

N atural law a constant mode of action seems to belong to the

, ,

nature of things
N atural Ob j ects surrounded the ini tiate in the Mysteries 4 1 4-1
N atural phenomena and t h ings appeal to men 7 1 4-u
N atural phenom ena depends on a single immutable law 732 u -

N atural religion reve al s to us God as the I nfinite p arent o f all 7 1 4-m

N atur e and discord dwelt bel ow the Moon according to Luc anus 654 m , . .
-

N atur e as free from dogmatism as from tyranny 355-u

N atur e divided between the Good and E vil principles 664-11
N atur e ensl aved to common notions and notions to words 693 1 -

N ature gives evidences O f immortality foun d everyw here 517 m -

N ature God s prose ; man h is poetry

’

N ature Gods represented by Amun worshipped in E gyp t ,

N ature Gods se condary t o a higher Deity incomprehensi ble su , ,

preme
N ature in its pure and simple forms the foundation Of the Persi an
religion
N at ure is all movement and Thought all repose ,
.

N ature itself is the soul Of the world which acts thr ough the sp heres 668-l .

N ature itself the secre t O f the O ccult Sciences

N atur e mastered by applying to matter the light Of life
N at ure not a f ortuito us con course o f atoms
184 DIGES T or
“
MORALS A N D DOGMA ”

Natur e O f Dei ty and the begi nni ng o f the Universe are questi ons
M an h as alway s
N ature o f man is double t houg h he is on e
,

Nat ure poss essed a soul and intelli gence and di vi nity bel onged t o

Na tu r e reveals a mig hty wi sd o m and poi nts to G od

Nat u r e , the mytholog ies a leaf in th e book of 2 16-u

Natu re worship aki n t o that O f a univer sa l So ul but no t i nstinctive 598 -u , .

Natu r e worship combining conceptions o f a Universal Presence and

602-u

N atur e s Forces little known ; man controlled and governed by them 7 33 l

’
.
-

N ature s gre at b oo k inte rp re te d in the doctrines o f M as onry

’

.
625 -m
Natu re s immutable Law the E ternal Will O f t he Justi c e which is
’
,

N at u r e s m ag nific ences are an algebra O f gr aces and splendors

’
845 -u
Nat u r e s problems unans were d ; the problems uns olved
’
. 64 7-l
N at u re s regulari ty sug geste d by common appea rances very ea rly 699 -m
’
. .

Natu r e s single an d absolute law the equipoise o f co ntrary forces

’
, . . 848 -u
N atu r e s Soul released at the end for a brighter exist ence
’
61 4 -u
N aya phi l oso phe rs declare the individual Soul and G od are di stin ct . 852-u
N ecessi ty an d Chance giving way to Law permits the moral Free
dom O f M an
Necessity and Fatality a consequence O f Stability and Permanence . . 768 -u
Neces sity and Libe rty possible for I nfini t e Power and Wi sdom 848 -m
N ecess ity and Liberty se eming ly antag o nistic .

Ne ces sity and Libe rty the esse n ce O f Deity count erba l an ce d p r o
, , ,

N ecessity Liberty th e t wo co lumns O f the Unive rse

and .

Necessity can not be un j ust or the Gre at lawg ive r would be un j ust 831 -1
, .

N ec essity : Deity conta ins the incorruptible an d unweary ing force O f 658-m .

Necessity environs the la ws that govern t he Universe 83 1 -1

N ecessity in its true meani ng is not arbitrary Power 696—m .

Necessity in its true meaning is Strengt h and For ce in th e se rvic e

696—111
N ec essit y is Law p e rce ive d but not understo od
,

Necessity neg lected in stri ving for the right is the folly O f a dreamer 835 u .
-

N ecessity of m an his own nec essity made O ften a plea for inj ustice 832-u
, , .

Necessity o f the phy sicists more oppressive than fables o f tradition 694 m .
-

N ecessity o r the omnipo t en t Will O f G o d which nothing ca n di sobey 848-m

, , .

Ne cessi ty ru les in al l t he aff ai rs of men requir ing the s acrifice O f

,

Necessity the Director O f th e atoms ext e rn al to thems elves

, ,

N egative notion o f God the only w ay t o apprehend him ;

1 36 DIGE ST or
“
MORALS A N D DOGMA ”

N orth O f a Lodge devoid O f Lights because

N orth Pole : Merak and Dubhe always point to the .

N orth Pole : the Great Bear or Seven Stars circle around the 4 56-m ,

N orth Star represents the point in the circle ; symbol O f duty and
f ai th .

N orth the g oa l an d commencement O f the Sun s career ’

.

N orth the regio n O f gloom and darkness

N orthern Gods more virile than the eff eminate Southern ones
N orthern nation had a Senate O f twelve go ds O din the chief ,

N ous O f Platonism corresponds to The Word

N ous synonymous with Logos representing a manifestation ,

N ovary or triple ternary celebrated amongst the ancient sages

, ,

N umber sac red in all theologies is Seven

N umbe rs an example o f the Gnostic emanat ion doctrine
Numbers an important part O f Pythagorean science
N umbe rs contai ned in the Primitive Word
N u mbers had significance t o the Druids in a religious sense
N umbe rs having reference t o Deity especially employed .

N umbers held sacred among the E tru cans Jews E gyp tians Hindus 632 m s
, , ,
-

N umbers m an y philosophies and religions preserve the do ctrine ( if 235 m

,
. .
-

N umbers Mysteries connected with the system of

,
208-1 .

N umbers O f Stars possessed peculi ar and di vine powers 48 7 u -

N umbers o f the degrees had their ori gin in t h e Stars ‘

N umbers O f the Pyt hagoreans signification and meaning 626 638 ,

-

N umbers regard ed as s acred being expressions O f 209-u

N umbers represent all grande u r all proportions the Absolute 626 u , ,
-

. 8 7 -1, 88 -m , 61 8-m
O ne 5 -1, 8 7-1; 88 -m , 7 89 , 861
Two 1 - m 664-m 789 860
.
- 1
5 1, 5 7 , 8 7 - -
, 88 ,
4 1 0 ,
42 9 632 , , , ,

Th ee
r , 5-1 ,
l O-u , 5 7 -1, 8 7 -1, 88 , 9 7 -1, 209 , 2 33-m , 234-m , 32 1 -u , 322-m
361 -u , 364 -m , 40 9-m 4 1 0 , 429 , 4 31 , 44 8 -u , 4 8 7 -u , 4 89 -m , 54 8-554 ,
,

631 -u , 632 , 7 28-u , 7 28-1, 780-m , 7 82-m , 78 6, 7 88 , 78 9 , 7 96, 861 .

Four ,
5 7 1, 8 7 1, 88 , 209
- - -u
, 322 m , 409 m ,
- - 4 1 0 , 462-m , 560-m , 632-m
7 28 -u 7 32-m , 78 3-m , 786, 7 88 , 7 89 , 861 .

5-1, 8 7 -1, 88 , 42 9 , 462-m , 4 8 7 -u , 7 82 -u , 861

5-1, 8 7 -1, 409 -m , 4 8 9 -u , 61 1 -1, 786-1 1 , 7 96
Seven , 5 1, 1 0 -m , 1 1 -u , 58 -1, 8 7 -1, 88 -m , 233-m , 234 -m , 2 5 7-1, 32 1 -u ,
322 , 364- 1, 409 m , 4 1 0 , 429 , 431 ,
- 460 m , 46
- 2-m 4 7 4-u 48 7 -u 4 89-m
, , , ,

506- 1, 563, 60 u ,
2- 61 1 -1, 668 -u , 7 2 7 -9, 7 28 -u ,
7 52 -1, 7 80 -1 7 8 1 -m
, , 7 8 2-m,
7 97 , 7 98 .

5 -1, 60-1, 8 7 -1, 50 7-1

Ni ne , 5- 1, 1 0 -u
, 60-1 , 8 7 1 88 m 2 0 9-u
-
,
-
, ,
4 29 , 4 48 -u , 48 9-u , 63 1 -u , 7 28 -1,
789 861 , .

Ten . . 60-1, 8 7 -1, 8 8 -m , 233-m , 506-u , 560-m , 632-m , 7 5 2-1, 7 86

E leven
Tw elve , 5-1 , 58 -1 , 60 -1, 209-m , 233-m , 235-1, 409-m, 4 1 0-m , 44 8-u , 4 59-1,
460-m, 462-u , 462-m, 4 74-11 , 485-11 , 48 9-u , 5 06-1 560-m , 566-u , 61 9-u , ,

632-m, 728-u . 786 .

 DIGE ST or
“
M ORALS A N D DOGM A ”
137

. 789 , 861

631 -u

486—u
Forty 4 86-u
Three hundred and sixty 462-In
Three hundred and sixty five 354 613-1
-
,

N umbers : the Pyt hagoreans held a connec tion between the gods
633-u
N umbers ,the Septenary i s the Crown Of .

N umbers three four seven twelve unlock the Apoc alypse

, , , , 7 28-u ,

N umerations from Kh ased or G e du lah t o Yeso d included in

T ep h are th 7 99-Irr
six members O f M i cro p rOSO p os denoted hy Vau
N u m erat i o ns , or ,
r
. . 7 93-1
N u merati ons proceed from potence into act with the first Adam . . 7 9 5-u
N umerations six are G eb u r ah ; G e du lah ; T ep h are th ; N etsach
, , ,

Hod ; Yesod
N umerations Si x repres ented by interlaced triangle Se al O f So lo
, , ,

m on
Q N umerations ten compose the person termed Arik Au p i n
, , .

Nyaya an d Vedanta philosophy regarding God an d the Soul .

Nyaya philosophers diff er in some matters from the Vedantic

O I W expressed the Druids name O f Deity

, ,
’
622 .
-u

O I W t h Druidic symbol f Deity

,
.
, e O 61 8 -u

O ath O f Secrecy a requisite to dmission to the Christian Mysteries 544

a .
-u

O ath Of the original nine Templars taken between the h and f s o

the Patriarch
O aths O f Pythagoreans sworn on the Tetractys 633-1
O bedience to law 111 m
-
. .
-

Obelisk at the tomb of the buried deity as a symbol Of resurrection 393 l .

Obelisks and Pyramids erected t o the Sun and Fire 460-u

Ob j ect O f th e ceremonies O f the ancient Mysteries
'

Ob j ect of Masonry is 2 1 8-m

Ob j ect Of M as onry i s 220-1
Ob j ect our inspiring thought Should not be ourselves but ou r
,
229-1 , . .

Ob j ect symbolized mist aken for the sym bol and idolatry followed 600-u . .

Ob j ection sufficient t o exclude man from society Of Masons 12 1 -In

Obligation founded on the Good 722-m
Obligation of morals are absolute
Obligation taken on a naked sword and sealed by drinking from a
skull
 D IG ST
E or
“
MORAL S AN D DOG MA ”

Ob liga ti on t ake n on th e sac red books O f the re ligi on of t h e can

di dat e
Obligati on the foundati on of li berty : involves free will
Ob li gati o ns and vows t o be well considered and kept

Occu lt mani festati ons c oi n cid e with period O f t he Fall of t he

T e mplars
O lt Mysteries re v e al e d u nder the form of levity by the R oman
ccu

de la R os e
Occu lt nu mber IS five e nc lose d in the cente r O f t h e se ri es
,

Occ ult ph ilosop hy controlled nati ons ruled the mi nds knows ev ery , ,

7 30-u
Occult phi losophy re ign e d in Persi a wit h t h e M agi 730-u .

Occu lt phil oso p hy syno nymous wi th M agi c ,

7 30
Occu lt p hil osophy t h e go dmother O f re ligions t he k ey of obsc uriti es 7 29 -l ,
.

Oc cult philos ophy the Universal Synthesis ought t o expl ain t he

, ,

phe no mena of being

Occ u lt science of the Magi found in the Mysteries and doctrines of
th e T emp l a rs and Mas onry . 839-m
Occult science of the M ag i imperfectly revealed by the Gnostics 839 m . .
-

O ccult sci ences exp lain t he cab alistic clavicl es Ezekiel and the ,

Occult s plai ned by t he K ab alah

ciences ex 626-11 0
Occ ri lta t i o n t h e sa m e as ma ni f estation 7 9 5—1
Occu ltism embodi ed i n Sephar Yezi rah Sohar Apocalypse 32 l -m , ,

O cean a symbol Of Deity or the Universe for t h e Egyptians 665 m -

O ce an as a conception o f God called Binah Understanding ,

7 52 m ,
-

O ctateuch a book written in the time O f the E mperor Justin

,
67 1 l -

Od aw ording t o the Hebrews t he gr and agent O f He rm e tic s ci e n ce 7 7 4 1

, ,
-

Odd numbers trac ed backward ended i n Unity or Deity 61 8 1 -

Odi n des t ined t o kill the snake when all na ture w ill be de stroyed 5 93-u . .

O din Frea Thor the Sc andinavian Tri ni ty

,
55 2—u
Odi n maxims from the Hava Maal the Sublime Book of
, ,

, ,
168 m -

Odi n sunk the Midgard Serpent beneath the sea encircling the e a rth 499 u , .
-

O din the Almighty Father one of the N orthern Triune Deity

, ,
1 3-1
Odi n the Scan dinavian na me for the Sun G od
,

O din w as the Apollo Of the

Ofi c e Mason not over-anxious for
,

Officers O f Isi ac Mysteries pr ac tic al ly the same as the E leusini an

G fi ci al mediocrity development of ,
66 7 5 -

Ofi ci als of t h e M ysteries O f E leusis func t ions and 4 12 -

Olen : one of the earl i est symbols O f Grecian religion was the Hyper
,

683-u
Olive brought by Hercules from t he Hyperboreans t o O lym p ia 59 2-m
Om in I ndia it was forbidd en t o p ro nounce the Sac re d N am e 20 5—u
Om th e Sacred N ame of the O ne Diety manife sted as
,

, N S-u
O mega an d Alpha are the last and fi rst letters O f the Greek alphabet
,

. 70 1 -u
Omit h or Amid a th e J a p anese G od without b eginning o r ending
. , ,
. . 61 6-u
1 40 D IGE ST or
“
M ORAL S AND DOG MA ”

Orrhuzd and Ahriman : antagonism o f Good an d E vi l typ i fied by

the contest between
Ormuzd and Ahr iman e ach created twenty-fo u r Deities
O rmuzd and Ahriman each gave six emanations
O rmuzd and Ahriman ever at war ; Light and Darkness co ntest
O rmu zd and Ahriman represent ed by t w o se rpents cont ending for '

the mundane egg .

O rm uzd conceived thoughts before creating things

O rm uzd concurred with Ahriman in the creation O f M an
O rmuzd created Spirits Genii I ze ds ,
.

O rmuzd created the World puré by the Word

,

2 56-l
O rmuzd eclipsed by Mithr as 25 7-m
O rmuzd fina l triumph and reign of . 258-m
.

O rmuzd Ki ng of Light from Light the first emanation

,

,
256-l
O rmuz d nature an d attributes O f the Word O f M asonry
,
” “
,
256-l
O rmuzd or Ahura Mazda cl aims t o have created all things 612-u
“

Ormu zd or O si ri s the b ene fic ent principle pe rsonified by the Sun

, ,

. 4 79 -u . .

O rmuz d pl aced in M an a pure principle from the Supreme Being 258-u . .

O rmuzd represented th e primal light 61 2-u

O rmuzd the Persian God O f Good O f the nature of light , 661 -m
O rm u zd the Persian Light God t o conquer Darkness and
,

,
4 66-u
O rmuzd was Light adored by the Persians
,

44 3-1
O rnaments O f a Lodge
O rp heus founded the Grecian Mysteries bringing them from E gypt 400-1 . .

O rpheus in hi s hymn taught the Unity Of God 4 1 5-u

O rpheus initiated in the E gyptian Theology and Physics ; carried the
f ables i nto Greece
O rpheus : Magism w as the science of
O rpheus received Myst eries of Samothrace while visi ting there
O rpheus studied in E gypt and borr owed ideas regardi ng nature
O rpheus : the first dogma Of
O rp hi c Triads
O rthodox Church accepted the doctrines of the E gyptians and Greeks 625-l .

O rthodox traditions carried from Chaldea by Abraham .

O rthodoxy carried out O f E gypt by Moses

O si rian fable Of h i s history the basis of E gyp tian religion 589-m
O si rian legend adopted to symbolize the destruction of the Templars 820-l .

O sirian legend advanced by Landseer in his Sabean R esearches 483-48 7

'

. .

O si ris as Hades Serapis Rhadamanthus the Monarch of the Dead 588- . .

n

O siris and I sis gave civilization law arts t o men

, , ,

4 7 5-1 .

O siris and I sis : Har oeri Master of Light and Life from
, , ,

- 861 -n .

O siris and I sis inscriptions on the columns at Nysa near the tombs
, ,

, ,

of 37 8m
O siris Typhon antagonism o f Good and E vil typified by the
an d
Contest between
Osiri s body went ashore Sixty miles above Tsu r at Byblos
’

O siris Christ ians adopted as a sign the staff Of

,

.
,

Osi ris claim ed by I ndi a as one o f the i r gre at gods .

 DIG ST
E or
“
M ORALS AN D DOGMA ”
14 1

Osir is nquers Typhon at the Vernal E quinox

co

Osi ri s cut i nto fourteen pieces a ccording t o Plutarch

O siri s cut into twenty-six pieces the n u mber of vis ible stars in ,

B ootes
O siris declaration of O sir is concerning himse lf
,

O sir is di ed at the Autumnal E quinox and rose in the Spring

O siris : everything good in nature comes from
Osiris in figurative style is depicted the annual j ourney O f the Si m
,

in the history
Os i ris i s the personification of the Sun
O si ri s killed by Typhon foun d by I sis in a coffin and buried at
, ,
‘

Osiris kill ed by Typhon when the Sun was in the Constell ation
Scorpion .

O siris known as B ac chus Di onu sos Se rap h i s

O siris legend concerning the body of
, ,

O si ris married his sister I sis and labored with her fo r the public
, ,

benefit 377 -1
Osi ris mutilated by Typ hon and parts thr own into the R iver Nile 4 1 2-1 . .

Osiri s mutilated by Typhon signified that drouth caused the N ile t o

retire
O siris : Mysteri es Of I si s i ncluded a statue tomb and a represent a ,

tion of the su ff erings O f 40 5-1

O siris Mysteries of the model O f all subsequent I ni tiations
, 37 7 -m
O siris ; N ight and Day were two Gods adored in the Mysteries Of 404 m
,

. .
-

O siris put to death by Typhon rest ored to life 40 5-m

O siris representative O f the Sun becomes Adonai D i onu sos B acchus 363-m
,

.
, , ,

Os i ris resurrect ed when the Solst itial Sun brin gs the inundation
,

589-m
Osi ris said to be the inventor of agriculture 588 -u
O siris : Se th Babys Typhon powers set up as ad versaries O f
, 588-u
Osiris slain by Typhon sought by Isis ; story O f the search
, ,

O siris supposed to be dead or abs ent fifty days each year

O siris symbol O f the Sun
,

O siris : the conception of a Being purely good developed in

Osiris the E gyptian name for the Su n God
, .

O siris the image of generative power

O siris the image of the Supreme Being ; So urce O f Good
,

O siris the name Of the Sun gives earthly bl essings

,

O si ris the name O f the Sun to his adorers at Memphis

,

Osiris the Saviour perished in the twenty-eighth year Of hi s life 58 9-m

, . .

Osiri s the son Of Helios ( Phra ) an incarnation Of the Good Spi ri t 587 -1
,

. .

O siri s the Sun communicated generative pri nciples to the Moon 4 76-m
, ,

. .
,

O siris t o j udge the wo rld according t o the E gyptians

,

623-l
Osiris was the eldest so n Of Saturn his subst ance the same nature
,

as that which composes light 37 8-m

O uranos an d Gea su n g a s Deities by Hesiod
o
850-1
O u ranos and Ghi by t heir union had many children the later Deities 658-u ,
.

Ou r anos and Kro nos were before Zeus 59 7 -1

42 DIG ST
E or
“
M ORALS A N D DOG MA ”

O ur nos or Heaven one of the first divinities the husb and Of

a , , , G hi . . 658 -u
O vip arous th e type of all an im al produc t ion 77 1 -1

Pagodas O f Tanj ore and D eogur const ru ction O f t h e , 234-m

Pain and suff ering a p art O f the scheme o f the Universe 229-11 1
Pain use d to illustrate the relation O f H ak em ah Bin ah Daa th 7 58-1 , ,

Pal a tine and the ancient emp i res are wrecks but Masonry su rvives 31 5-l , .

Pan represented by th e horn ed form O f the E vil Force or Devil 1 02-1

Pangeni t or the Father O f all t hings a name given t o Heaven
, ,

P e ntacl e expressing the eso teri c part O f Scien ce i s a R ose o f light 822-m . .

P antac le O f the Kabalist s commands the sp i rits O f t h e elem ents 78 7-u

P en ta cle O f th e Kab al i sts formed by the tri angular plates O f t h e
Templar trowel 8 1 6-m .

P ant a cles invented to disguise th e m e anings O f magical sci ence 732 1 -

Pan theism and Atheism reduced to simplest terms seem the same 67 2 u . .
-

Pantheism and Material i sm avoided by a separate ruling power .

67 7-m .

Pantheism or that all i s God and G od is all and in all

, , .

Panthei sm teaches that God is in all and al l i n G od .

Panthei sm the dominan t idea O f the doctrine O f Man es

,

Pant heism under the I onian reviv al w as materi al i sti c .

P antheist ic monotheism marks the spirit O f the I ndian Ved as

Panth eon an allegory O f phenomena an d Heavenl y Bodi es
Papal hostil ity against the Templars which flou ri shed in spite O f it 8 1 5 u . .
-

Para celsus advocated st rongly the initiation into the magic o f the
ancients . 79 1 u -

Parce lsu s discovered magnetism before Mesm er 79 1 -u

Par ce lsu s treats O f Hermetic Science 7 7 4-1 .

Paral lel lines encl osing a circle a symbo l O f the equilibrium of natu re 548 m .
-

Parallel lines point in a circle tw o co lumns represent the Solstices 506-u

, , . .

Paralle l lines supporting the circle i n our Lodges ; origin o f

Para na t e llons or st ars outside O f Zodi ac u -

P arak le t o s the Comforter claimed by

, ,

Parmeni des compared Deity to a sphere heat a continuity an , , ,

ag gregate

Paro p i smu s or Hindu ku sc h i nh abited by I rani a races

P a rse es definition of G od In their cat e chi sm

’

Pashan the N o u risher a Vedic Sun God

, ,

Passions clash and interests conflict in a world o f action 696-u

P as sion s germ in Maia N ature s loveliness
’
,
’

Passive Principle analogous to Darkness o r Sh adow 305 -1

P assive Principle by nature collects an d mak es fruit ful ; the Active
, ,

di fiu se s
Pa ssive St ab i lity of the Will O f the Past expressed in const ituti ons
o f government .

P asso ver celebrate d when t he Sun was i n Ari es

144 DIGE ST or
“
M ORALS AN D Doc M A
’

P erf ect ion symbolized by the n u mber eigh t

Perfections of God produced th e intellectual world
Peripatetic School retained a secondary divinity in the etern al
Spheres
Perk ou n Pik ollos Po t ri m p os the Trinity of the Pru czi o r Prussians 55 1 -1
, , , , .

Perpendicul ar of a right angle triangle represents E arth the Human 861 m ,

.
-

Perpendicular of the right a ngle triangle is M ale 7 89 -m .

Persecu t e for h is belief no man h as a right t o

,
1 66-m
Persecution better any error or any opinion than
,
1 61 u .
-

Pers ecuti ons for religion s s ake ’

1 64
Persecutions warded from the early scientists by alleged folly 7 33-u
Perseus brought down fire consecrated in Persian Temple taught —u
,

Persian conquests fami liarized them with Ch ina E gypt Judae 61 0-u , ,

P ersi an deities subordinate to Z e ru an e Akh ere ne - .

Persi an ide as of God and R eligion rese mbled that of the Hebrews 61 0-u . .

Persi an legend concerning the end of the World 623-1

Persi an name for the Sun God was Mithras 586-l .

Persian name of Deity co nsists of three letters H O M 632-1 , , ,

Persian philosopher sa yings o f Zoroaster the

, 1 7 0-u
Persian religion framed by H O M
,

, ,

Persian religion spiritual fire and sacrifice being emble ms

, 61 0-tu
Persian religio u s ideas and doctrin es 61 0 -61 3
Persian Supreme Being is Time without limit 28 1 1 .
-

Persian tri ad the Lords of Light of Fire o f Splendor

,
°
, 54 9-m ,

Persi an triad w as B a hm an Ardi b e h e st Sh ari v e r

, 54 9—m
, . .

Pers ians abhorred E gyptian idolatry and sought to extirpate it 61 0 m -

Persian s among earliest emigrants from N orthern I ndia 204 1 -

Persians began the new year when the Const ellation Perseus rose 466 u . .
-

Persians built no temples but worshipped on hills in stone enclosures 424 m

, .
-

Persians burned in cense to the seven Planets on Pyr e a 4 59 m -

Persians changed Hindu doctrines to a st ruggle between the Good

and the E vil 55 0-m
Persi ans held that the utterance o f Hom created the Word 205-u .

Persians lamented the death of Zohak conquered by the Ph eri dou n 594 -1 , . .

Persians regard the Sun as the Soul of the Universe and adore Fire 424—u . .

Persians resembled the Hindus in language and poetic legends 61 0-u

Pe rsians under X erxes destroyed Grecian Temples and erect ed fir e
chapels
Persians worshipp e d the Sun as Mithras ; also the Moon etc , . .

Persians worshipped the Heavenl y Host 4 59 m -

Person none so debased but they have something o f

,
19 1 m .
-

Personal Divinity remains a mystery ; personification b u t a symbol 67 2 m . .

-

Person al God seemingly leaned to by Aristotle .

Persona l G o d suited to human sympathies and free from my st ifica

tions 67 2-m
P ersonificat i on assumed t o supply deficiencies o f language 67 2-1
Personi ficat i on of Absolute R e as on determin e s the Divine I dea l
738-u . .

P e rso ni ficat i on of the ~

at t ri b u t e s o f G od
 D IGE ST or
“
MORALS AN D DooM A
”
1 45

Personi ficat i on of Deity infinitely inadequate . 67 2-m

P e rso ni ficat i on of E vil through error continued by the worshi p of

b ractions
a st 694-u
P e rso ni ficat i on of God s attributes that man might comm une
’
w ith
Him
P ersoni ficat i on Man long recogn ized as Deity
of .

Personi fica t i on of Stars into gods brought worship of them

Pe rso n i fica t i o n of the attributes of God by the Hindus
P e rso n ific at i on of the great Cause
P erso ni fica t i o n of the oper a tions of nature worshipped
Peruvians : o ld-world legends of the Sun found among the
Peter the Hermit held no o ffi ce but accomplished much
, , ,

Peter the Hermit referred to

, , .

Phallic symbols consisting of stone pillars at Mysteries of I sis

, ,

Ph al lus and Ct e i s conveyed no idea of indecency

Phallus and Ct ei s symbolized the Active and Passive Principles o f
the Universe
Phallus and Ct e is worn by innocent and virtuous women
Phallus appears on monuments a symbol of life giving power -

Phallus consecrated in the Myst eries o f O siris and I sis in E gypt

Phallus of the K ab alah represented by Y od type of human T et ra ,
p

gram
Phallus probable origi n of the symbol of the
,

Ph al lus the symbol o f the creative and generative Power

,
.

Pharaoh s dream interp reted by Joseph referred to the number

’
, ,

seven
Pharisaic Jews doctrines o f Zoroaster borrowed by the
,
258 -1
Pharis ee Hillel gives su mmary of the law of Moses
, ,
1 7 0-m
Pharisees belief system costumes were all foreign
’
, ,
259-1 ,

Ph a risees doctrine similar to that o f the Persians

’
259-m
Pharisees lost the doctrine of the K ab alah at the advent of Christ 727 -1 . .

Pharisees styled themselves I nterpreters of the Holy Writings 259-m

Pharisees the dominant Jewish system after t h e c ap t i vi t y 259-u t

Phenomena connected with the will little understood 7 33-m .

Phenomena of nature are un explained mysteries to us '

5 26-530
Phenomena of nature beauty and sublimity of the , 244-1
Phenomena of nature but symbols o f greater things 244-l
Phenomena perpetually folded back o n themse lves 42-u
Phenomena of the physic al and astronomical nature explained in
M asonry
Phil anthropic M asonry is ,

Philip le Bel and Pop e Clement the Fifth dest royers of Templarism 820-m .

Philo a Jew one of the chiefs of the School of Alexandria

, , 250-m
Philo Apost le Saint John read the language of
, 1 00-u .

Philo declarations of concerning the Hebrew writings

, , 250 -1
Philo doctrines o f
, 25 2-1 .

Philo J u daeu s on th e symbolism of the s even lamp s l o-m

Ph i lo of Al exandri a borrow
'

s hi s doct rine from -l

1 46 DI GE ST or
“
MORALS A N D DOGMA ”

Phi lo th e contemporary of Ch rist ; doctrines similar t o E pi stl e s 252-m

Philo t he Gre ek Jew adm onition to
, ,
31 1
Phi lo the Greek J ew initiated in the Mysteries ; sayings of
, ,
31 1
Phil o s conce ption of the Supreme Bei ng
’
25 1 -u
Phi losop h al gold in philosophy is T ruth
, ,
77 3 u -

Philosop h al gold in reli gion is the Absolute and Supre me R e as on

, ,
7 7 3-u . .

Philoso p h al gold in visible nature is the Su n ; in the subterr an ean

, ,

Phi loso p h al Stone f ou n d indicates the disco v ery o f the Ab solute 7 7 6 -1

Phi oso p h al
l Stone m ust be concealed ; the key carried o n the per son 7 7 u
7 - .

Phi losop h a l stone sym boli zed by a cube 7 32-u

P hi losopher work o f
,

Phi l osophers chose allegory as vehicle s fo r th eo logical ideas 678-u

Phi l osophers maxims of
,
-1 7 0

Phi lso p h e rs of E gypt and Phoenicia the authors o f o ld cosmogonies 667 -m . .

Phi los ophers of Greece except the E picureans favored Platonism

,
’

.
-1

Ph i losophers true knowledge of Deity possessed by the ancient

, 20 7-1
Phi loso p hic sentiment u nder the name of Love
Philosophical Degrees urge the dominion of ou r spiritual nature 856-u
”
Phi losoph ical false gods or ido ls are theories an d notions in dis
criminately form ed 693—u
Ph i losophic al ideas in Alchemy reduced to the Absolute ; the Fixed

Phi losophical realization of Hermeticism i s the establishment of the

Holy Doctrine
Philosophical trut h considered most dang erous o f heresies by R om e 820 -m .

Phil oso phies the Mason should avo i d v ai n

,
‘

Philosophy a j ourney never arriving at the ideal of truth

,

Phil o sophy a cknowledged its utter incapacity through X enoph an es ,

Heraclitus Socrates
,

Phi losophy becomes R eligion when

Philosophy bowed down before a reflection of the Divine in inqu ir
er s mind
’
.

Ph i losophy coincides with true religion .

Philosophy com p ared t o Ini tiation by Seneca .

Phi l oso phy conn ected with h u manity by religion

Ph i losophy contains the basis of all religious beliefs
Phi loso p hy Death is the consu mmation o f all
,

Philosophy definition o f
,

Philosophy directed by metaphysics ends in visionary extravagance 693 m .

-

Ph ilo sophy end of

,

Ph iloso p hy from Aristotle to Heg el ends with a difficulty .

Philosophy given a definite aim and'm ethod by B a con .

Philoso p hy in its purest forms exp o u nded in the doctrines o f M a f

sou ry 62 5-1 11
Phi losophy of Lucanus regarding the Grand Wh ol e .

Philosophy of Pl ato c h anged t he nat ure Of Du ty .

1 48 DI GES T . OF
“
MORALS AN D DOGMA ”

Pisc es the device of S i meon and Levy .

Pison a stream of the E denic river

,

Plague from remote In di a sweeps over Asia and E urope u n

checked 81 1 8 12 -

Plan of the Universe emanated from Deity was of Himself though , ,

not His Very Self

Planetary motive force a mechanical law so considered now ,

Planetary spheres represented by the seven steps of the Mystic

Ladder
Pl an ets distinguished by a cross and solar or lunar symbols
Pl anets numbers and motions o f the
,

Planets seven
,

Plato commentator of Timaeus wrote of the Soul of the World

, , 667-u . .

”
Plato s Deity the ess ence of Goodness The Good itself
’
,
“

Plato declares absolute truth is in God ; it i s God under one of His

Plato developed beautif ully the higher Greek religious ideas 61 7 -m

Plato discourses on the disfigurement of the Soul
Plato drew his doctrines from the E ast and the Mysteries 398-m
Plato expresses hi s idea of the love of God .

Plato greatest of human R evealers

, 1 00 u -

Plato in part conceived the progressive mediation between i gn or

, ,

a nce and wisdom “

Plato in the Alexandria n School helps bring Christianity and Magic

together
Plato installed the creati ons o f his own mind among the gods 67 8-u
Plato M asonry revives the Academy of
,

Plato on the nature o f the First

Plato recognizes Love as the high e t and mo st b ene fice nt o f the Gods 682 1
s
.
- '

Plato taught the distinction between the initiated and profane 24 9 1 -

Plato term s unity and duality the first pr i nciples of all exist ence 630-1 . .

Platonic doctrine of Hul e recognized by Al exandrian Gnost ics 555-1

Platonic doctrines favored by philosophers of Greece 24 7 l -

Platonic tri ads Thought Matter Kosmos

, , , 54 9 1 -

Platonism doctrines of
,
24 9 1 -

Platoni sm in Gnost ic ism were found the doctrines of

,
24 9 1 -

Platonism in Symbolic degrees are found the d o ct rines of

,
250-u
Platoni sts borrowed the idea from E gyp t or Persia that 25 5-m
Plato ni sts the Absolute sub stituted for the Supreme E ssence by the
,

new
Plato s doctri ne concerning the return of the Soul to Heaven
’
.

Plato s observation on the origin of the conception of a general

’

Plato s philosophy a mediation of Love

’

Plato s science consummated in the contemplation o f the Divine

’
.

Plato s theory concerning Deity Soul Force Good

’
, , , .

P lei ades signi fies t o s ai l ; names of stars

 DIGE ST or
“
M ORALS AN D DOGMA ”
14 9

Ple iades were for eight centur ies the leading st ar s of the Sabe an
year 4 5 1 -1
Plenitude of Yod th e name of the letter spell ed is Yod Vau Daleth 792-l
, , , .

Pleroma Plenitude Ful ln e ss a fav orite term of the Gno stics

, , , 55 9-1
Pleroma the storehouse of the endless circle of phenomenal change 675-1
, . .

Pli ny advis es his friend Maximus t o revere the ancient glory and
,

o ld age

Pliny s character of Domitian

’

Plutarch admits the Tw o Principles as the b as is of the Mysteries 404-m . .

Plutarch cl ai ms the Mysteries were established to 378-u

Plutarch says the better and diviner nature consist s o f thr e e 54 9-m
“

Plutarch spe aks mysteriously of Holy Doctrines in I side e t O siride 84 1 -u “

.

Pne u matica K ab alisti ca the Beth Alohi m or Domus Dei a Kabal ,

ist i c book
Pneumatica K ab a li st i ca states that in the world Ye zi ra h Y od de
notes K et h e r 7 98-m
Poetical p e rsoni ficat i ons of Deity neither wholly moral or purely
b en e ficent
Poetry continued a veneration for Sun Stars Fire o r E ther
.
, 67 8—u , ,

Poetry obscured by sy mbolism the idea of Divin e uni ty 67 4 l -

Poetry personified Deity as man 693-m

Poetry s tas k w as t o fill the chas m separ ati ng man from Deity
’
65 2 1 -

Point in a circle p arallel lines t w o columns represent the Solst ices 506 m
, , . .
-

Point in the center of a circle a symbol o f a point in the center o f

the Great Light . 7 48 u -

Point in the center of a circle represents the Light of the Vestige o f

the Garment Y od , . 7 50 m -

Point in the center of the Great Light is called Auir E ther Space 7 50 m , , . .
-

Point within a circle express es the u nion of the two great Causes 40 1 1 . .
-

Point within a circle a sy mbol of the Sun 4 86-1

.

Point W ithin a Circle ; symbolism of the . 14 1 -

Point within a circle t w o parallel lines and single Tau Cross gives
,

the Triple Tau 503-m

Point within a circle symbolizes the union o f the Active and Passive
Princi ples
Point within the circle represented by Unity .

Poin t withi n the circle symbolism of the , .

Points of the Scottish Master s Degree relating to the tran smutation

’

of metals
P 0 1 so ns are sovereign remedies given in due proportions .

Pole star in E gyptian times was Alpha Draconis not Cynosu ra ,

Political degeneration
Political point o f view but a single p rincipl e of Liberty
,

Po litical science
Political theories st ate brutaliz ed by false and slavi sh
,

Pompadour reigns in the name of Louis the Fif teenth

Po nt ifl of the Johannites initiated de P ay ens into Gnos tic Mysteri es 8 1 7 1 .
-

Poor man school of life tea ches lessons t o the

, 1 82 1 .
-
1 50 D IGE ST or
“
M ORALS AN D DOGMA ”

Poor men almost all the noblest th i ngs have bee n ach i eved by
, .
-m
Poo roo sh a the universal org ani sm ; Fire Ai r Su n t h e chie f mem
, , , ,

P op e Cl e ment the Fifth and Phili p le Be l the ac c u sers of the Tem

Pop ul ac e has two Ste pmoth ers I gn orance and Mi se ry

, .

P o p ul a r heart det ests the greedy the selfish t h e cruel even if

, , , su c

836-m
Port s Co elo ru m , a book whi ch giv es inf ormation concerni ng the
7 59 -m
Port s Co e loru m defin es Yo d as the first among num be rs and b efo re

Porphy ry says the ancients rep resented G od by im ages .

Porphyry says th e soul must flee fro m sens ual ity t o live with G od 52 1 -m . .

Porphyry st ates Egyptia ns recognize as Gods t h e S ta rs of th e Z odi ac 458 -m .

Possibility of the a ctual n ot t o be negl ecte d for the i mp omi b le ideal 835-u .

Potent i a lity of the Univer se had to exist be fore it w as evolved 7 64-m

Power begotten by Geni us
Power del egated for the good o f th e people
Power never satisfied is the thi rst for ; exa mples of
,

Power of God h as n o bounds

Power the wise ti se of t h e wi ll which mak es fata lity i ts servan t
, 736-m . .

Powers o f N ature in th e Mysteries were personified t h e Active and

,

P as sive
Powers proceeding from Deity are perfectly submi ssive t o His will 7 68 u . .
-

Practicability o f a moral rule n e cessary to its be ing ben efici al 831 -m

Prayer an esse nti al part o f our ceremonies 6—m
Prayer as a means o f cha ngin g the law s of the Univers e 684 1 -

Prayer is a Force ; is sublime

Prayer promotes the magnetic sympat hy of spirit w it h spir it 685-u
Prayer seeks some outward beneficial result
Prayer takes the form of in can tation as we ascend in antiquity 68 4-1
Pr ay er the aspiration of the Soul toward the Infinite I ntelligence
, 6-m .

Prayers are vai n t h ings ac cording t o a learn ed archbishop

, 695 -u
Pre cession of the E quinoxes a little over fifty seconds
,
44 9 1 .
-

Precession of the E quinoxes is or a Sign in ye ars 4 99-1

,

Pr eparation to receive the lessons of the Myst e ries 43 1 m -

Present my only care if I am t o perish utterly 7 1 4-l

Present ou r scene o f action a part of immortality
, , l 39—m
Pr ess is a sower of f alsehood 5 79-u .

Prest on explanations and improvements of

, 1 05 -m .

Pride n ot the heritage o f man 39-u

Priesthood and R oyalty naturally iden tical are the interests of
, 98—1
Priesthood the Ki ng of E gypt often exercised the functions of the 380-u
, . .

Priests change the al tar t o a throne where they seek t o reign

Pr ie st s honest an d s i ncere before the time o f C h r i stianity .

Pri est s m the festival o f Isis were clothed in white linen and bo re 388-u
Pri ests invented di splay o f rite s and exhibit ions
1 52 DI E ST
G or
“
MORAL S AN D DOG MA ”

Princip l es and laws fix ed for man as a spiritual being . 1 97-m

Principles Being is Being ; Being is R eal ; Being is Logic
,
w ere th e

Principles but O ne are the Three Absolute

, .

Principles Father Son or Word Holy Sp i Ii t are the three

, ,
322 u
, ,
-

Pri nciples in Alchemy represented by Air E arth Fire Water 7 9 1 -1 , , ,

Principles Mercury Salt Sulphur given a philosophical meaning

, , ,
-1
, .

Principles o f Divinity and of Primitive M atter and D arkness e ach

eternal 567 -l
Prin ci p les of generation Active and Passive basis of the Mysteries 404-m
, , .

Principles of Good and E vil ea ch triumphed for three thousand years 663-m .

Principles of Light and Darkness proceed from the Active and Pas
sive 65 9-1
Principles of Male and Female in highest and most profoun d sense 7 00-m . .

Principles o f Manes adopted by the Gnostics in some numbers 8 1 8-u

Principles of the j u stness of G o d and the law of merit and demerit
necessary to faith 7 06-u
Principles o f the Universe ; org an s of generation sy mbols o f the
Active and Passive
Principles of the Universe the Active and Passive symbolized b y
,
40 1 -1 .

Principles the gen e rative parts of man and woman symbolized the 40 1 1
, . .
-

Prin ciples three result from the four qualities of the four E lements 7 83-1
, . .

Printing power and a rt of

, . 54 -m
Priscillianists believed in two principles Divinity and Matter a nd ,

Darkness 567 1 -

Prism atic separ ation of seven colo rs correspond to the Sephiroth 7 27 -m . .

Problem o f the Hermetics to transm ute metals and possess the elixir
of life
Problems most important are soci al
, ,

Problems of populous and wealthy country .

Problems solv ed by the ancient poetic and p h i lo s0 p h i c mind

Proclus held that e ach Star contained an immortal Soul and I nt elli
gence .

Proclus st ates Deity c h anged himself i nto the form of Love in the
work o f creation . .

Produ ction capacity of,

Productive capacity of the Letter He left beh ind when Y od reas

c ende d .

Profane applie d to strangers to the early Chri stians 544 -m

Progress of man must be accompani ed by doubt .

Progre ss the normal condition of man .

Pro j ection accomplished by the understanding of a single word 7 77 -in

Prometheus chained in his cavern betokened the continuance of

5 9 2-m
Pronunciation and meaning of I neff able N ame lost to all but a few
-

. . 700-1
Pronunciation of the name of Deity involves the secret of i ts
meani ng 69 7 -m
P ophet of the J ew
.

r s announce d t o th e M agi by th e Star of Initiation . 840-u

 DIGE ST or
“
MORALS AN D DOGMA ”
53

Proposition Forty-seventh
,

Prose rpina represents the seed decaying and dest royed 395-u
Proserp ine and Ado nis in wanderings represent
Proserp i ne overcome by Pluto in the form o f a Serp ent 4 92-m
Providence of G od enf olds the whole Universe
Providence of God rul es directly in al l the affairs and changes of
material th i ngs
Providence : several Mysteries taught the administ ration o f the Uni
verse by I ntermedi aries of
Provost and Judge 7 t h Degree ; lessons inculcated
,
.

Pru czi or Prussians typified the Trinity by the tri une God
, ,
-

Prudence symbolized by the Blazing Star

Prudence the opposite of in dolence represe nted by Mercury
, ,

Prussi an Kni ght o r N o achite the 2 1 st Degree le ssons of the

, ,

Psal ms of David indicate a loftier knowledge o f Deity than the

common
Psyche represented the Soul ; her s u itor was Di onusos wh o awakened ,

her
Psyche representing the Soul had an earthl y and an immo rtal lover 5 1 9-l
, ,
.

Public not a vague abstraction . 1 98-u

Public O pini on a Force ; in free governments omnipotent 90-1
Public serv ice only j ustly entered through door o f merit 4 7-u
Punishment and reward are the satisfaction of demerit and merit 7 24-u . .

Punishm ent for sins a part of the Masonic Doctrine 5 7 7 -u

Punishment of Vice in this l i fe 1 0 1 -u
P unishment of wrongdoers without anger o r revenge 7 5-m
Punishment the occurrence of an 1 27 -m
Purity o f heart security for phri t y o f life 227 -m
Purity of no religion continues long after it casts ofi si mpli city 360-u
Purity o f the Ini tiate indicated by fasting continence i ni ti ation 5 20-1 , , . .

Purification by ai r water and eart h ; symbols of

,
4 1 2-m .

Purification preparatory t o initiation 4 31 -1

Pyramid no Hebrew word to designate a
, 234-u
Pyramid of B orsi p p a near Babylon ; seven stages of the
, 1 1 -u
Pyramid the universal symbol of immortality
, .

Pyr amids and O beli sks cons ecrated to the Sun and Fire 460-u
P yramids built to the four card inal points
Pyramids firm an d unshaken figure d t o Masoni c j udges by a
, ,

Pyr a mids of Bal had seven st ag m of diff erent colors

Pyrami ds represented metaphysics foun ded on a kn owledge ’
of

Pyth agoras a pupil o f Zoroaster . .

Pythagoras attached importance t o the Science of N umbers

Pythagoras became an E gyptian initiate
Pythagoras borrowed the Tetractys
Pyt h ag o ras ch ose phi l osoph er as a t itl e rat h er t han sage
»

.
-
‘

rn
1 54 DIGE ST or
“
MORALS AN D DOGMA ”

Pyth agoras concep tion of G o d by

,

Pyth agoras declares G od is One the Soul o f all Beings the Fath er 667 -u
“
, , .

Pythag or as de fini tions of

, 97 -u
Pythagoras di d not asc ribe t o numbers any s p ecial virtue .

Pyth ag oras dwelt twelve years at Babylon studying with the Magi 662-u . .

Pyth ag oras enveloped doctrine with symbols 97 -m

Pyth agoras establ i sh e d the Grecian Mysteries with three degre es 366-u . .

Pytha goras e xplained the t ransmigrati on of So u ls 622-1

Py thagoras expounded the higher Greek re li gious id eas 61 7 m -

Pyt ha goras Fellowcraft Degree a re production of t he te achings of 366-1

, . .

Py thagoras 4 7t h proposition older than

, 86-1
Pythag oras : Heirocles and Timaeus of Locri disciples of 623-u
Pythagoras id ea regardi ng numbers
’

Py th ag oras j ourneyed t o lear n the se crets of anci ent Initiations 96-1 .

Pythagoras learned from a Magus at Babylon the t w o p rinciples -u .

Pyt hago ras learned from the Egypti ans the idea of the Unive rs al
. 666-m
Pyt h agoras learned from Z oroaste r; w ho was taught in India 61 7 m -

Pythagoras learned in Egyp t th at the e arth revolved around th e Sun 843-u .

Pyt h agoras learned much fro m t he E gyp ti an pri est s 362-1

Pythagoras mad e the Universe an intelligent Being 667 -l
Pyt h agoras M as onry reiterates the maxims of
, 22 1 -m
Pyt h agoras m yste rious Pentalpha of
, .

Py thagoras mystic numbers of

, .

Pyth agoras n or Thales made g e neral ly known the revolution of

843-u
Pythagoras obtained true knowledge o f Deity in the Myst eries ~
. . 208 -m
Pyt hagoras , Plato Aristotle mentioned with Ch rist
, , . 562—1
Pyt h agoras Plato developed the philosophy of 366-1
Py th agoras re cogni zed two p ri nciples of all things in equal propor ,

662-u
Pythagoras represented the world by the right angled triangle (13 1 -m
Pythagoras taught the esoteric doctrine 24 9-m
Pythagoras taught the trans migration of so ul s as an allegory
'

398 -m
Py thagoras teachings of
, 366-m
Pyt h ag orastri ed by Egyptian Priests before communicating secrets 385-l .

Py th ag ore de Crotone corrupted into Peter Gower of Groton in

‘
-

England 8 1 6-m
Pyth ag orean doctrine of numbers preserved b y 235-m
Pythagorean ideas as t o particular numbers 626-630
Pythagorea n ide as on Unity 626-m
Pyth agorean opinions in t he creeds o f the E ssenes and Th erap e u ts 259-1 . .

”
Pyt hagorean Sons of Ap ollo took up the service of Di o nusos
“

Pythagorea n symbol of Tetractys revered by the Essenes

P yt hago rean t ri ad was Id ea Matter and t h e D e miourgos .

m
,

an th e 8 0 11 368 1} Dei ty “ $0 0 d or mn a n o a s o c -n e o n c o o n s l o l o l
 56 owner or
“
M ORAL S A N D DOG MA ”

R e as on is bec ause it is ; reason is by means of itself

R eason is necessity Law the direction of every initiative
, ,

R eason is powerless before Authority

R eason is the Absolute ; it is not an hypothesis ; it i s essentia l t o
existence 7 37 u -

R eas on is where nothi ng exists ; nothing could exist without 7 37 1 .

-

R eason leads us away from Truth under certain conditions 30 1 1 -

“
R eason leaps into the throne o f G o d and w aves her torch over the
ruins of the
R eason light o f ; symbolized b y
,

R eason m u st have company o f loving kindness in morals or political

science
R easé n : N e cessity Liberty are syn onyms o f the Absolute ; the
, ,

Fixed ; the Volatile

R e as on of man compared with the Instinct of animals .

R eason of man possesses something o f the Ab solute by participation

in the Divine re ason
Reason proves the existence and attributes o f G od
Reason reconciled with Faith in the Kabala
R eason sin king exhausted gives pl ace t o F aith
R eason : Socrates believed in a Universal
R eason Supreme and Absolute Justice the Hermetic universal ,

medicine for the soul 77 3 m -

R eason Supreme and unalterable is the Ph i lo so p h a l Stone of the

, ,

Hermetics
R eason the designation of the Supreme Being by Lao Tseu
,
. 2 78 1
- -

R eason : the Divine R eason is beyond the human 84 1 m -

R eason : the great Absurdity to o u r feebleness is the Divine 84 1 m -

R eason unalterable the touchstone of Truth

, 7 7 6—u
R eason s great aim is to generalize to discover unity in multip licity 673-m
, .

R easoning principle comes from God thr ough the Word 25 2 u -

R ebuilding of the Temple of the E ternal advocated by Cagliostro

to Masons 8 23—m
R econciliation of faith and reason science and creed by Magic
, 842 m . .
-

R econciliation of Good and Evil through the plan of E quilibrium 767-u . .

R econciliation of Light and Darkn ess ; Free Will and N ecessity and
the harmonious result of a ll . 7 67 -m
R edeemer placed in the region of the Sun and Moon t o attract
the Light or Soul
R edeemer theory of and necessity for a
, .

Redeemer to end the reign o f evil is The Word

R edeemer t o overcome the Principle of E vil ; names of the
R edemption of mankind through the death of a Mediator believed
by the Druids 61 8 u -

R edemption wi ll be accomplished and end of the world occur when— 564-u

,

R eflections inhabited seven di fferent regions and were named 563 m .

-

R eflections : the Angels proc eeding from I aldab o th were called 563—m
Ref ormati on a mo nk wrote anti papal doctrines previous to the
,
- 95 1 .
-
 DI GE ST or
“
MORALS A N D DOG M A
”
1 57

Ref ormation and repentance necessa ry t o obtain forgiveness . 435-m

Reforme rs who are impatient generally fail to reclaim the —l

R egeneration ai r fire wa ter the symbols of

, , , , 35 7 1 -

R egn um has more nearly perfect knowledge when she turns face
t o face
R egnum is given the name o f the Word of the Lord and super
invests Heaven
Regnum or M a la k ot h the wife o f Seir Au p in M i cro p ros o p os
, , ,

R egnum the cornerstone crushed into a fo rmless

, ,

R egnum the last N umeration was empty and inane ; needed Love 7 98 u
, , .
-

R egnum the seventh King produced by Binah is called a stone

, , 7 96 1 , . .
-

R ei gn o f E vil ends when Fallen Angels are restored to God

R eligion and duty which are accepted by Masons
, .

R eligion and science when progressive are identical in ai ms

, ,

R eli gion as a physiological fact is the revelation of a necessity

, ,

o f souls

Religion connected with philosophy was the ancient O riental

,

Religion connects philosophy with humani ty

R eligion every Masonic lod ge a temple o f
,

R eligion for the mass of mankind mus t contain some e rrors .

R eligion gives man a Fat h e r a Witness a Consoler a Judge

, , ,

R eligion humanity has but one

,

R eligion in E gypt an d the E ast more or less a mystery

R eligion is a recogni tion o f duty in harmony with goodn ess 7 1 7—m
R eligion labored t o establish the u nive rsal triumph o f the Cross 1 ”
-

R eli gion M asonry is the universal eternal

, , 219 m -

R eligion may be founded on an in te llectual basis 710 1 -

R eligion : men figuratively saw G o d fa ce to face in the Primitive ’

'
m .
-

R eligion natural to man ; he tum s to God instinctively

'
64 7 l -

R eligion not in inac tion but in activity and exertion

, 34 2 m -

Re ligion of Christianity imposed silence o n lying oracles 84 1 1 -

R eligion o f Christianity put an end to the prestiges o f the false

Gods
R eligion o f each age suited to its capacity
R eligion o f Love a R eligion of Hate for seventeen centuries
R eligion of Moses borrowed from all creeds with whi ch it came in
,
.

contact 24 7 m -

R eligion of the ancient O rienta ls was more or less a Mystery 22 1 1 . .

-

R eli gion of the Ancient Patriarchs taught by G o d 582 1 1 -

R eligion of the Hermetics that of the Magi and ancient Ini tiates -1 .

R eligion of the infallible and the certainty of Philosophy un ited in

Magic
R eligion o f the Patri archs as practiced by the early Christi ans 540-1
R eligion of toil Masonry society 2 12 213 -

R eligion originally an attempt to interpret the unknown by mind 650—m

, ,

. .

R eligion revealed b y G o d to the primiti ve man 5 98-m . .

R eligion revealed to the patriarchs taught by Masonry 214-u

R e ligion separated from philosophy became arrOg an t and fantastical 650-m .
1 58 D IGE S T or
“
MORALS A N D noe u a
”

Religi on ,
sole purp ose an E thic
R eligion the crown of Morality
, .

R eligion the truest would not be comprehended by the ignorant

, , . . 224-m
R eligions , a ba sis of Tr uth and Morality in all 3 1 1 -l
R eligions ancient which once rul ed the minds of men
, , 24 7-u
R eli gio ns and Faiths antagonized by Science . 2809-1

R eligions and sciences based o n the idea o f equi librium 769-l

R eligions bas ed on the doctrine o f t he t w o Principles 66 1 -l
R eligion s existence is a scientific fact
’
. 8 22-u
R eligion s history that of the human mind
’
65 1 -m
167-1 70
R eligions Mysteries arose from the insufficiency o f the ancient
, 354-u . .

R eli gions bf antiquity all based o n the worship of the Su n .

R eli gions o f the N orth partook o f the m anly character of the p e Op le 59 1-u .

R eligions ow e their life to the pro position o f the direct Providenc e

o f God 809 1 -

R eligion s tas k is t o fill the chasm separating man from Deity r 65 2-1
’
. . . .

R eligious belief a matter of birth place and education ,

R eligious belief no t acceptable to a ll men on same evidence

R eligious belief sure foundation for
,

R eligious beli ef the deductions o f intellect and co nvictions of the

,

heart furnish a foundation for

R eligious conceptio ns concerni ng the Trinity by th e Ancients 57 6 m -

R eligious convictions as a result of the study of

R eligious doctrine o f I ndia and Persia at first a vener a tion o f

R eligious dramas exhibited to the initiates as initiations . .

R eligious exp r ession is symbolism ; ob j ects of religion unseen .

R eligious Faiths o f ancients could not have been believed if they

kn ew as we do 302 u .
-

R e ligious feeling evaporated with the stripping away o f symbolism 678 m .

-

R eligi ous history that o f the human mind 65 1 m -

R eligious ideas may be the same but the ir expressions are various 5 12 1
, . .
-

R eligious lessons taught to a thoughtful man by natu re 7 1 4 -m

R eligious metaphysics discussed by Hebrews after Persian capti vity 61 7-4i .

R eligious Orders des i red to make Kings and Ponti ffs

,

8 15 1 1 1 -

R eligious realization of Hermeticism is t he foundation of the true '

E mpire and
R eligious requisites are
R eligious systems a pproximating towards each other when
”
R eligious teachi ngs conveyed thro ugh exhibition “

R eligio u s Truths inculcated by

R epini ng because we are not angels in a world of no chang es is folly 696-m .

R epose unbalanced by an analogous movement w ill n ot be happiness 84 7-l .

R epublic danger o f government by p art y

,
.

Re pub lic for servi ces to be rendered in the future i s one en titled
,

t o o ffi ce in a
Republic governed by agitators
1 60 D IGE ST or
“
M ORALS A N D DOGMA ”

Re visi on the t hi rty d egrees by the Sup reme Counc i l So J u r

of 328-m , . . .

Revi vi fica ti on o f dead matter from its ashes the great work 7 86-l .

Re volu t i oni b us An i maru m of R abbi J i t z-chak Lorj a a K abali sti c

, ,

book
R evolutions have long roots in the pas t
’

R eward and assi stance o f humble workers in life s p ro gre ss ’

R eward com es rarely t o those who prepare the way

R eward fo r eminent services ingratitude is often the only
,

R eward fo r good work rarely obtained in lifeti me

R eward of those w h o assail hoary abuses or vest ed wrongs
Reward w h o entitl ed in the future t o
, .

R ewards and p u ni shment merit of righteousn ess follow from the

,

prese nce of e vi l
Ri g Veda Sanhita contains Hym ns addressed t o the Heavens and

Ri ght agrees with j ustice and stands

R ight and left completes human Unity ; primitive man o f both sexes 77 1 -u .

R ight angle tri angl e has its angl es in di cated by the columns 861 -m
Right angle triangle in di agram and des cribed .

R ight angle tri angle repre sents man as a union of the spiritual
an d material

Right an gled t 1i angle of Pythagoras represented the world 63 1 -m

R ight angled triangle the G Master s square ; the 4 7t h p roblem
, .
’
,

in the Stars 48 7 -m
R ight doing bett er than right thinking 35 -m
Right has a continu al and progressive march of t ii u mp h 835-1
Ri ght t o be done becau se it is right 21 9 4
Right to dictate what shall be believed belongs t o no m an or men 29-m .

”
“
R ight to govern vested in the ables t wisest best 203-1
, ,

R ight under N ec e ssity to slay ; no right to torture becaus e not

, , ,

n ecessary 832-u
R ighteous sh all dwell in Gimli or Vingolf with G od according t o ,

the E dda 61 9-m

Ri ghtfulness of many actions difficult to prove from ou r standpoint 830-m .

Rights inalie nable

, 24-u
R ights of man must be respected by God the essence of j ustice 7 04-m , . .

Ri gor impregnated by Love through Beni gnity produced t h e brain

of M i cro p ro sop os
Ri gor perfect denoted by the Mother female
, , ,

Ri ng given as a symbol o f Divine protection and an emblem of

Pe rfection 431 -u
R ings and Globes encirc led by serp ents common on ancient monu
ments
Rishis : Pat riarchs of the primitive world known as t h e se ve n great 623-l .

R ites and ceremoni es of M y steries invented by the Pri ts es .

Robe ; candidate in the I ndian Mysteries invested in a w h ite 428 -m .

Rob es of w hi t e a r e symbols of c a ndor p u rity truth , ,

 DIGES T or
“
MORALS AN D DOGMA ”
1 61

Rob es p rese nted to can didates alluded to the Heavens an d s tarry

R obes the initiates were clothed in linen

,

R obespierres in peri od o f convulsion . .

Ro d of B ak ch os cast on the ground becomes a serp ent

Ro d of B a kch os divided the wate rs of rivers and he crossed dry 422 u '
-

R oman de la R ose and Dante s Commedi a are two O pposite forms

’

o f the o ne

R oman de la R ose borrowed from the High K ab al ah .

Roman de la R o se completed by Ch O p i ne ] begun by de Lorris ,

R oman de la R ose expresses the mysterious meaning of Dante s ’

poem 733 u -

R oman de la R ose is the E pic of O ld France ; a profound book

'

823-u . .

R oman de la R ose : the accomplishment of the Great Work the

Key o f the
R oman Games rep resented the course of the Sun from E ast t o ,

West seven o f them

, .

R oman words of the great

, 171 1 -

R om an year began at the Vernal E quinox ; also that of the Persi ans 466 u .
-

R ome : early Ch ristians fled from persecution to the Catacombs of 542—u .

R ome more intolerant of heresy than of vice and crime 820 m -

R oot above is represented by the needle of the Balance 7 98 m -

R ose anciently sac red t o Aurora and the Sun symbol o f Dawn 29 1 u . . .
-

Ros e as a sy mbol expl ained in Kabalistic Commenta ries on the

, ,

8 2 1 -1
R ose conquered by Science ; the Cross establ ished by l -

R ose Croix Adepts respected the dominant and revealed religion 822 1 1 . .
-

Ros e Croix Adepts united with Temp lars and founded a Mystic Sect 8 2 1 m .
-

R ose Croix associations ; the Absolute became the reason for the
rites of the .

R ose Croix Deg ree meaning of the symbols of the

, .

R ose Croix Degree n ot closed to any good man of any faith

R ose Croix Degree opinion of Christ as propounded in the
,

R ose Croix Degree symbo lizes the tri u mph of good over evil 30 7 1 -

Rose Croix Degree teaches belief 1 n no particular creed 308-m

R ose Croix Degree teaches that notwithstanding E vil all is right 30 7 1 . .
-

R ose Croix Degree the 1 8 th ; application of the symbols of the 2 76 m

,
.
-

R ose Croix lamentations and doubts expressed in the Degree of 292 299
,
.
-

R os e Croix obligations rules philosophy of the ancient

, , ,
28 9-m . .

R ose Croix of n o importance are diff erences of o pinion regardi ng

,

the Degree o f 2 90-u

R ose Croix of the Hermetics and Kabalists '

7 85 7 90 . .
-

R ose Croix onl y those instructed in Symbolic Degrees admitted t o

,

290-u
R ose Croix secrets in allegory in the R oman de la R ose and Divine

R ose Croix symbol first pub licly expounded by Dante .

Ros e Croix symboli sm of the Degree o f

,
1 62 mea n or
“
M ORAL S AN D DOGMA ”

R os e Croix vari ous interpretations and ceremoni es of th e d egree of 289 -1

, , .

R ose Cr oss est ab li shed by Science and R eligion 82 1 -1

R ose o f Flam e l that of Jean de Meung that o f Dante grew on
, , ,

the sa me stem
R ose of Jericho propagation of the,
.

R ose of light in the center o f which a human form extends its arm
in the fo rm of a cross .
‘
822-m
R ose the emblem o f beauty life love pleasure ; the sign o f th e
, , , , .

accomplishment of the Great Work

R ose the li ving symbol of the revelation of the harmonies of b e i ng 82 l -1
,
.

Rose uni ted to the Cross the problem proposed by High Initiation 82 1 -1 ,
. .

R ou ge Croix vows demande d giving aid support succor

- 802-1 , ,

R ough As hl ar prepared by aid o f the Square Level Plumb Balande 78 7 m . , , .

-

R ousseau through the ages wi ll ring the words of

,
4 3-u
Royal Arch Degree symbo lism of vei ls colors banners of the
, 409-1 , ,

R oyal Arch figures Lion O x Man E agle ; origin of

, , ,
461 m ,
-

R oy al Ar ch Mas onry explana tion of the figures on the banner of 448 m

, . .
-

R oyal Arch of Solomon 1 3th Degree allegory or history of

,
204—u , .

”
“
R oyal Art a name given by the Adepts t o Magism
,
842-u
R oyal Secret makes possible t h e Holy E mpire o f Masonic Brother
861 -l
R uach from t h e w orld Ye zi ra h the Vav of the Tetragrammaton
,
‘

, . . 75 7 -u
R ua ch the next hi gher spiritual part or Spi ri t , . 7 5 7-u
R ul e Law an d O rder symboli zed by the 24—inch
,

,
. 5-u
Rul er of the Universe found by attention t o the world of self . 508-1

Sabaoth one of the seven R eflections of the O phites

, 563-m
Sabbat brother of the Serpent repres ents the E vil Force or Devil 1 02-1
, ,

Sabean R e se arches by Landseer suggests an O sirian theory

. .

483—48 7
Sabe ans recognized the Sun as the outshi ni ng but no t as the ty pe ,

o f power

Sabeans taught that the heavens and sp heres were p art o f t h e

sea m
Sabeans worshippers of Sta rs held a great feas t at the Vernal
, ,

E q u inox 458-u
Sa du ce ei sm arose from opposition t o forei gn te achi ngs o f the
Pharisees
Sacrament o f three De grees purification initiation perfection , 543-1 , ,

Sacramental Observances commemorate 39 3—1

Sacraments of the Catholic church found in Mysteri es o f Mithra 54 1 -1 . .

Sacred N ame Hebrews forbidden t o pronounce ; subst itute

, .

Sacred name represe nted by the triple tau with circle and triangle 503-m . .

Sacred N ame true pronunciation o f the

,

Sacred number three called the perfect number

Sa cred N umbers always appear together in the Heavens
Sacred numbers among the Etruscans Jews Egyp tians —m , , ,
 64 DIGE ST or
“
MORALS AN D DOGMA ”

I
S an dalphon one o f the Chiefs of the Kabalistic Angels
'

Sans crit stanzas in reference to the nature of God

Sapi entia Ha k e m ah The Head of that w hich is non-existent as
, ,
“
,

applied to Adam K a dmon

Satan by consent made Adam his soul of Divine Light his body
, , , ,

o i matter
,

Satan confounded by the Jews with Ahriman and the Dragon

Sat an created and governs the visible world
Satan means in Hebrew simply The Adversity “

Sat an o f Gnosticism confounded with Matter

Satan the E vil G o d the Genius of matter alone
, ,

Satan the negation of God ; true name of Y ahveh reversed

, , ,

Sat afi the result of the reflection o f I aldab ot h o n matter .

Satari the son and lord of matter ; demons the children of matter 1
'

.
-
,

Sat an Y ahveh reversed the true name o f

,
1 02-1
Satans E ons or Demons were di vided among thems elves
’
, ,
-u

Saturn gives the Soul the logical and contemplative facul ty as it

439-m
Sa turn represents Temperance
Saturn the name of the first gate of the ladder ; material -m

Saviour died upon the cross of expiation to redeem m

'

, ,

a n in pled ge 567-1 . .

Saviour is the Logos made man 84 8 u -

Saviour of the So u l represented by D i o nu sos 5 19 u -

Saviour symbo lized by the Word of a

Saviour the first o f creatur es created by the direct will of G od
, , 564-1 . .

Saviour united with his Sister Wisdom de scended t h rough the , ,

regions o f the seven angels .

Saviour with Wisdom entered into Jesus at his baptism

Savitri the Progenitor a Vedic Sun God ,

Scan dinavian deities T hor and O din subordinate t o Alfader

,

, ,

Scand inavian name for the Sun was Ark aleu s o r Hercules
Scandinavian three-lettered name of Deity I O W 632 1 , ,
.
-

Scandinavians believed in the Author o f everything that exi sted 618—m . .

Scandi navians lamented the death of Balder torn in pieces

Scandinavians typified the Trinity by O din Frea Thor , ,

Schi m e o n Ben J o ch a i R abbi desc ri bes the mysterious chariot

, ,

Sc hool o f life hard lessons in ; be faithful in

, .

Science a progressive mediation between ignorance and wisdom with

happiness as the ob j ect
Science and R eligion wh n progressive are identic al in inter ests
e , ,

and aims 7 1 0-m

Sc ience at t he bottom of M agic 730-1
Science became concealed under Christian d i sguises after Hypatia 732-1 . .

Science concealed itself to avoid the aggressions of a blind love -1 .

Science cons ists o f—i 2 5 —m

Science consists of matured inferences from co nfirmed experience 7 1 1 -u . .

Science deals onl y with phenomena and does not kn ow what li ght
o r so u nd is 8 1 0 -u
 D IGE ST or
“
MORALS AN D DOGMA ”
1 65

Science has its N ew Test ament and Phil osophy i ts beati tudes
Science is moral as well as intellectual
Science M aso nry the lineal descend ant of the higher
,

Science Moses High Priests Solomon Prophets in possession of

, , , , ,

the higher 253-1

Science ob j ect of political
, 26-1
Science o f Magism engraved o n stone by E noch and T rismegistus 839-l . .

Science of the discovery of T ruth the most sublime to which

mo rtal can as pire
Science of the Hermeti cs given by Paracels us Flam e l R aymond
’

, ,

7 7 4-1
Science overcome in Alexandria by the f anaticism of Chr istians 1 .
-

Science p owerl ess ag ai nst the forces of -8 1 2

Science rests on reas on and experience

Science substitutes Forces for God s supervision of the Univ erse
’
809—m . .

Science teaches the magni tude of the Universe 711 m -

Science teaches that man is not the central point of the Universe 7 1 1 -m . .

Science the higher known as the Kn owledge of the Word

, ,
253-l
Sc ience which is the reflection of God s glory receives the Seal
,
’

of His E ternity
Sc iences As trology generally practiced and deemed t he mother of 463-u
. . .

Sc iences originally concealed i n Sanctua ries opened up by the Sohar 843 l .

-

Scientific footprints discov ered in the Symbolism of the Ancients -1 .

Sc lav o no-Vendes typified t h e Trini ty by the three heads of T ri gt av 5 5 1 l .

-

Scorpio named because hot w i nds were venomous like m -

Scorpio Osiris loses his life and viri lity under t h e sign
,
4 78 1 .
-

Sc orpio : red Antares one of the Stars marking Solstitial points etc 4 56-u
, , . .

Scorpio the reign of Typhon beg an when the Sun entered

,
4 56-u
Scorpion bites the Eq u i n oxi al Bull on which sits Mithr as 478 1 .
-

Sco rpion o r Se rpent stings the Bull and O rion at Autumnal E quinox 466-l .

Scorpion represented by a Snake gene rally a Scorpion a sign , ,

4 56-u
Scottish E lder Master and Knight of St Andrew the 4 t h Degree .
,

of R amsay
Scottis h Knight o f St An drew the 29t h Degree
.
,
.

Scottish Rite a teacher of great Truths 328-1

.

Scotti sh Rite Degrees meanings of pompous titles

,
32 7 -u
Scottish R ite Degrees were insignificant and merely communi cated 326-m . .

Scottish Ri t e in any country under any opinion are conferred the

, , ,

degrees of the
Scottish Rite intended to be a Teacher of Mankind .

Sc ottish Rite philos ophy teach i ngs in reference to the soul and
,

855 -u
Scottish Ri te teaches humanity where domestic slavery exists 330-u
Scottish Rite teaches to its initiates in all its degre e s 329-1
Scottish Ri te teachings concerning the employed and employer .
-m
Scottish Rite the five prin cipal divisions of the
,
202-u
Scottish Ri te the Preacher of Liberty E quality Fraternity , ,
329-1
1 66 D IGE S T or
“
MORALS AN D DOGMA ”

Scriptures first wr itten by G o d on the E arth and Heavens

, .

Scriptures have an i nner and an outer meaning . 266-u

'

Scriptures the Essenes b elieved in the Esoteric and E xoteric mean

,

Scriptures t he literal meaning for the vulgar only

,

Scyt hi a : Hercul es begets with a Dragon the three ancestors o f

Scythian name for the Sun was Arca le u s o r Hercules
Scythians lamented the death of
Scythi ans m ade the earth the wife o f Jupiter .

Seal of the Templars originally two Knights on a single horse

, ,

changed t o the device of a Lamb

Seals coins medal s impressed with Z odi ac and signs
, ,

Second day of Gre ek Myste ries initiates were purified in the sea . . 433-111
Second d ay of the second month dedicated t o t he ma nes of the dead . 630-m
22-u
Seco nd month in the year dedica t ed to Pluto G o d of Hell , .

Secrecy en j oined o n the Ini tiat es very st rict ; penalties fo r violation 384 -u .

Se crec y indisp e nsable in a Mason o f whatever Degr ee .

Secrecy of the Ch rist ian M yst eries

Secrecy required t o be pledged be fo re giving dogm as .

Sec re t Di scipline traced to the commencement of the Chri stian E ra 54 7-u .

Secre t Doctrine superior t o that of the Gospels cla imed by the

Gnostics
Secret knowledg e o f the Grand Scottish Mast er relates t o the
7 80-u
Secret Mas oni c revealed as Degrees
, ,
are ta ken 2 1 9—u
1 06-u
Secre t of Mas onry discovered in its symbols and w ork 2 1 8—u
Secret of the Grand Arcanum R oyalty of Sag es Crown o f Initiate
, , . . 1 0 1 -1
Secret o f the great work sought by the aspira nts 7 33-u
Secret of the O ccult Sciences is that of N ature i tself 8 44-u
Secret of the Sohar necessary t o enable one t o make use of it 84 3—1
Secret of the Stone is the extractio n of salt from all matter 77 9-u
Secret o f the Universal E quilibrium is the R oyal Secret . 8 5 9—u
Secret O rders and Associations had two doctrines on e concealed , .
-1
Secret : the Mystery of the Balance is the R oyal . 8 58-1
Secre t traditions o f the K ab a lah contain a perfect Theology 84 3-1
Secret Triple of the Great Work represented by
, , 1 0 4-l
Secrets of a brother to be kept if Law warrants . 1 09 -l
Secr ts of Ancient M as ons concealed under eni gmas and pa rables
e . . 7 85 -1
Secrets o f Maso nry ; Reli gions Mysteri es Hermeticism concealed
, , , . . 1 04 -l
Secre ts of the Kabala contained in the ternarys of the E vangelic

Secrets of the Temple the re volution

, of the earth around the Sun

Sec t Masonry nei t her a political nor a rel i gious

, .

Se cts Masonry em braces all part ies and sec ts t o form

'

,
1 68 D IGE ST or
“
MORALS AN D DOGMA ”

Sep h iroth so constituted that it was not necessa ry to frame worlds

from the fi rst nine o f them . 7 54-u
Se phi roth sometimes cal led the Persons of the Deity are His R ays 7 48-m
, , .

Se phiroth : Splendor o r Perfection o f De ity represented by the

eighth
Sephiroth ten proceed from M alak o t h of the several worlds
, , 784-1
Sephiroth the means through which Deity is the Single Cause of All 759-m
,
.

Sephi roth Theology of the

,
99 m -

Sephi roth : unlimi ted Power represented by the seventh 7 36-1

'

Sephi roth : Victory Glory Stability Dominion are the last fou r
, , 848 -1 , , . .

Sephi rothic tables contain a numeration called D a at h c ognition 7 5 7 -1 , . .

Se p hi rot hs seven and eight in equilibrium cause the ninth and

, , ,

Septenaries there is silence in Heaven after each of the

,
.

Septenary philosophy o f I nitiation may be summed up as

Septena ry unites the triangle o f I dea t o the square o f Form b scom ,

ing the Crown

Se ptenary uni versally in reput e
Serapis represented with a human head and serp entine t ai l
Serapis the n ame of the Sun to his adorers on the N ile
,

Se rpent an emblem of eternity and immortality

Serpents and Dragons have somet h ing divine in their nat u re
Serpent and the bull used as symbols in B ak chi an Mysteries
Serpent brazen erected by Moses a good genius
, , ,

Serpent called Agathodemon the good Spirit ,

Serpent cons idered a good geni u s ; sy mb oli sm of the

, _

Serpent devouring its o wn tail a symbol o f the Life principle 734-m

Serpent engende rs the B u ll and the Bull the Serpent ; explana
tion 4 93—4 94-u
Se rpents entwined around and suspended from winged Globe 4 92-m
Serpents fed in Templ es and were immortal 4 94 m
. .
-

Se rpents figure in Mysteries and at Feasts

Serpent form assumed by Typhon Ahr iman Satan , , .

Se rpents held by goddess es in E gypt and Assyria

Serpent in conn ection with as tronomical observations
Serpent known to O rientals u nder generic name of E va “

Serpent legends and references general ,

Serpent represents Typhon ; it is also a symbol of winter

Serpent the a uthor of the fate o f Souls ; Hebrews and Gnostics
Serpent th e peculi ar sym bol o f the 25t h Degree
Serpent was Oescu l api us God o f Healing ; Fe as t oi
, 4 9 3 m— 4 96 -

Serpent with a globe or circle found on all ancients monument s 4 92-1

’
. .

Servius st ates that when beings die life returns to the Universal Soul 666-l
Seth a power set up as an adversary of O si ri s
.

, 588 -u
Seth s descendants preserved the primitive religion
’
5 99 -m
Seven a pec u liarly sacred number ; symbolism of 58-1
Seven Archangels assi gne d t o the government of th e Se ven Planets 727 -u . .

Se ven as a sy mbolic nu mber in th e Kab alah

 D IGE ST or
“
MORALS AN D DOGMA ”
1 69

Se ven as composed of three and four in a word of four letters sym ,

meani ng of
b oli c 7 28 -m
Se ven circular walls o f the palac e o f D ei oces in E cbatana each ,

colored
Se ven composed of six and unity 635-u
Se ven composed o f three and four ; the magical power in full force 72 7 -m . .

Seven concentri c spheres the residence of the Universal Soul 668-u

Seven connected with the number of the Planets
Se ven ears o f wheat in Pharaoh s dream interpreted by Joseph
’

Se ven expresses all the elements of the Magical Mys tery symbolized
by the Sphinx
Se ven Genu of the Ancient Mythologies
Seven golden candlesti cks symbol in R evelations
, .

Seven great nations prayed three tim es a day turning toward the
N orth Pole
Seven immersions alluded t o the seven spheres a soul plunged

Seven j ewels on neck and limbs of woman who died d u ri ng famine . . 729-m
Seven metals one each assigned to the planets ; Gold t o the Sun
, ,

Seven mysteries di ffi culties trumpets cups in the Apocalypse

, , , , 32 1 u -

Seven notes in the musi cal octave corresponded with the Sephiroth 727 m . .
-

Seven planets designated by the seven vowels of the Greek language 7‘28-m .

Seven references t o the number

, 233 m .
-

Seven rivers o f the Pun j au b gave the V eda 60 2 m .

-

Seven seals o n the K ab alistic book of the Apocalypse 72 7 -1

Seven Secondary Causes governed the World ; the unive rsal forces 7 27-u . .

Seven Sephiroth cons tituted Atik Y omin and corresponded with the
seven colors 72 7 m -

Seven Sephiroth pro j ected from Binah by the energy of Hak e mah 7 56 1 . .
-

Seven spheres of B o rsi p p a or pyramid of Bel at B abylon each , ,

colored
Seven stages of the Babylonish pyramid represents
Seven stars symbol in R evelations
, .

”
“
Seven Stars the famili ar name of the Pleiades connected with ,

O rion 48 9-1
Seven St ars the prison of the disobe di ent Stars and Heavenly Host 5 l l -u . .

Seven Stars Ursa Ma j or Great Bear circle aroun d the N orth Pole 4 56-m
, , ,
. .

Seven steps o f Solomon s Temple symboli ze the sevenfold p u ri fica

’

tion of the Mas te rs .

Seven steps of the Mithraic ladder

Seven symbolized life for the E gyp tians .

Seven the Holy E mpire of the clavicules of Solomon

,

Seven the number of the Master s Degree from the Plei a des
,
’
48 7-u
,

Seven the sacred number in all theogonies and symbols

’

.
,

Se ven the Spirit ass i sted by th e elemental powe s

,
r 9 7 2 7 -m
Seven the Soul served by Natu re
,
1 70 m
Drc s r or
“
MORALS °
AN D DOGMA ”

Seven virtues symbolized by the then known

Se ven vowels in the Greek language design ated the seven pl anets 7 28—m . .

Se ven Wonders o f the World ; seven lines that composed the Pyra
mids ; seven gates of Thebes 322 u -

Sevenfold light symbolized by the seven steps le adi ng t o the O uter

Court o f the Temple 7 8 2 -m
Se ve nfold mani pulation and purification in the transmutation of ,

metals
Seven-stepped ladder represents the seven planet ary spheres
Se venteenth De gree doctrines and teachings of the
,

Se venteenth D egree Kni ght o f the E ast and West first of the Philo
, ,

sophical Degrees
Se venth day o f Greek M ysteries gymnastic exercises etc
.
,

Seventh letter of the Egyp tian alphabet a serpent standing o n its ,

'

500-m
Se verities o f M i c r o p roso p os are the 7 9 5 -m

Severity the mystery o f pleasur e and warmth o f generative appetite 797 m .

-

”
Sex form of p ri mitive man was that of both ; ri ght and left refe rs “

t o it 7 7 1 -u
Se xes assigned t o th e caus es of nature 65 5 m -

Sexual cha racte ri st ics are not as signed t o Deity by the K ab alah 765 -m . .

Sexu al characteri stics symbolically assigned to some of the E mana

Sexu al : meaning o f obscure language of the K ab alah revealed by ,

the N ame being b i 849-m

Shadai Supreme Power o ne o f the names of Deity on the Delt a 532-u
, ,
. .

Shadow carried with every planet or sp here not a center of Light 84 5—m . .

Shadow fo llows from visible light in direct proportion 84 7 -1

Shadow of God is immortality : Whose shadow is death Sanscrit ,

stanza 7 4 1 -m
Shadow the abs e n ce o f Divine Li ght in a soul ca us es the awful
, 300-u
Shadow which accompanies the light representing Hule 556-u .

Shadow without Light there can be no

, 30 7-1
Shadows eff aced the Light is ann u lled 84 8-u
She a n d He in Ara mt i c Hebrew and Arabi c
, 700-u
Shekinah G od i n-dwelling the place where Y od He Vav-He dwelt 7 5 0—u
, , , ,
.

Shekin ah the garment which by the thi rd retraction was left empty
,

7 50-u
Shepherd King s h ad Crux Ansata for a symbol of royalty 502-l .

Sh e w Bre ad the twelve mo nths represented by the 1 2 loaves of

, 409 m . .
-

Ship in Hebrew is Ani ; the s a me word means I Me or Myself

, , 7 8 1 -m ,

Ship : in the transmutation o f metals a v essel is used having the

.

form of a
Sicilian Mysteri e s known as th e Academy of Scienc es 625-u
Sicili an Vespers referred t o .

Si gn of the 8 th De gr ee exp ressive of

Signi ficance of words not kn own till thi ngs are t aken away
 72 DIGE ST or
“
MORAL S AN D DOG MA ”

Sodi et y a creation of Heaven .

Society and social state teachings of ,

Society minuteness of regulation required by re fined

,

Society re ligion o f
,

Society the unobserved and invisible the most beautiful in

, 1 4 1 -m
So crates a ccused of Atheism
Socrates assumed the title of a lover of truth 69 1 -1
=

Socrates believed in a Universal R eason perv ading all things 69 3-u

Socrates claimed that the I nitiates had glorious hopes of eternity 37 9-1 . .

Socrat es co nf essed t o the failure of philosophy

Socrates expounded the higher Greek religious ideas
Socrates M as onr y revives th e wi se teachings of
,

Socrates prostrated him se lf before the rising Su n

Soc rates the Grecian p hi losopher saying of
, ,
.

Socrates writes : The i nitiated will attain the company o f the Gods 373-m
“
.

So h ar and J e zirah knowledge of the Kabalistic doctrines in the

,

books
Sohar declares the mystery of the Balance or E q ui librium “

Sohar expresses Ai nsop h as Light because unable t o express it by

any other word .

So har incomprehensible and almost illegib le without the Secret Key 84 3-l .

So h a r s I ntroduction states that Deity determined t o create Good

’

and E vil 7 96-u

Sohar one of the completest embodiments of O ccultism 321 m -

Sohar referen ces concerning Creation in the I ntroduction t o the

,
748 -1 . .

Sohar says E verything proceeds according to the Mystery o f the

“

Balance 55 2-m
Sohar says the Ten Sephiroth have their root with the Substance

Sohar terms the R oyal Secret the Mystery of the Balance

Sohar the Key of the Holy B oo ks opens up the Sciences
, ,
of the

Sol derived from Solus the O ne O nly God

, ,

Solid nu mber is twelve ; the foundation of ou r happiness

Solomon Lodge represents the Temple o f King
,

So lomon represented by a Lion

Solomon s clavicules refer to the Holy E mpire ; symbolized
’

Solomon s double triangle explained by St John

’
.

Solomon s philosophy the basis o n whi ch Masonry is founded

’

Solomon s Star formed by the meeting of the lines of the Compass

’

o f Science with those o f the triangle .

Solomon s Temple a symbol of the ninth and tenth Sephiroth

’
.

Solomon s Te mple after the model of E zeki el t o be rebuilt by the

’
, ,

T emplars
Q
Solomon s Temple ground floor of
’
,

Solomon s Temple rebuilt the secret dr eam of Patri archs of the

’
,

O rient 8 1 6-u
 DIGE S T or
“
M ORAL S AN D DOGMA ”
1 73

Sol omon s T em p l e reb t w ould give Constantinople Romi sh

’
t he
power
So lomon s throne li ke that of the E gyptian Har-oeri
’
.

Solon declares man s destruction comes from himself

’
.

Solon quoted
So lst ice Winter Mother night the long e st night in the year festival
, ,
-
, ,

o f the

So lst ices Cancer and Capricorn the Pillars of Hercul es in a Lodge 506-11
, , , . .

Solst ic es celebrated by all civilized nations . .

Solstices represented by Jachin Boaz parallel lines point in a circle 506-u

, , , .

Solstices : tables giving entrances o f the Sun into the Solst ices 450-u
So lstices the E ssenes observed the festivals of the
, .

So ma o f natur e s o ff erto ry imitated by the Priests from simples

’
602-I n
Son Issue or products ; Unive rse proceeding from the t w o principles 8 7-m
, .

So n o f Man So u l o f the World enters into darkness and softens its

, ,

savage nature
So n : the first Utter ance o f the Father a perfect O nly begotten -m
, .

Sons of God and t he Stars are identified in Job .

Sophi a-Achamoth an inferior wisdom produces I aldab ot h

, 563-m ,

Sophia Achamoth caused the Spiritual Principle t o pass i nto m an 563-m

- . .

SO p h i a Achamoth commu ni cated movements to Chaos

- .

Sophia -Achamoth in contest with I aldab o t h

Sophi a Achamoth the companion of Christos
-

SO p h i a or Demiourgos of the Gnost ics corresponds t o The Word 27 1 -1 . .

Sorrow no tongue utters thoughts that come in

,

Sorrow Sin E vil Suff ering is consist ent with I nfini te Goodness an d
, , , ,

Wisdom
Sorrow the dog of the Shepherd who guides the flock o f men
,

So si osch the P e rsi an R edeemer to anni hilate evil and j udge th e

, ,

So si osch ,
the principal of the Thr ee Prophets to regenerate the ,

earth
'
Sothis the Dog S t ar fixed the beginning of the E gyptian N ew Y ear 467-m
, ,
.

S c
ou i et a Ch i
, nese book describes palace ; E mp e,
ror sacrifices a lamb 4 6 2 -m .

Soul a fragment of the Universal Mind lapse and reunion ,

.

So u l a number containing the quaternary

Soul a ray of perfect wisdom the inext in g uishable light
, , .

Soul a Simple substance strugg ling to return to the Great Soul

, 4 1 7 -m . .

Soul all is p art of the Un iversal Soul whose totality is D i onu s o s 393-m
, , . .

Soul alone give s value to the t hi ngs of this world 20 1 -m .

Soul an eman ation from the Supreme Being but di stingu is hed from
'

Soul an ext ernal and independent existence yet omnipresent ,

Soul , an immaterial spark of God s I nfinite Being ’

So ul and God are distinct according to the N aya philosophers

, . . 85 2-1
1
S oul ascends to its I nfinite Source through seven spheres . l O-m
Soul att ai ning unto the place of the E ternal retains its individuality . . 85 2-1
Soul , being imperfect must be pur ified before re j oining its so u rce
,
. . 622-111
1 74 DI GE ST or
“
MOR ALS A N D DOGMA ”

Soul by com p ari son with Fir e and Ligh t the ancient s exp l ain ed
, the
65-u
So u l by st udy attains un to the place of the E ternal
, , 85 2-u
Soul can not know its creation nor comprehend its own individuality 85 2-m .

So ul can reas cend o nly after purification and freedom from the

Sou l capable of improvements of becoming wiser and better ,

So ul cap able of seeing more clearly as it draws nearer t o Deity the ,

So ul ; categoric al quest ions concerning the

Sou l claimed t o be considered a p art o f the Divine .

Soul compared to Heat and Light which neither lessens nor divides ,

So ul cons idered by Plato as a principle of movement 68 1 -m

Soul cont ains potentially that which becomes the body of the chi ld 7 55—1
, ,

Soul descends to matter by doing and su ff ering it frees itself and re

,

ascends .

Soul des iring to animate a body descended and w as i mp ri son e d in,

o

Soul d iff ers essentially from the body

Soul does not lose the sens e of the E ternal and I nfinite 1 90 1 -

Soul doubts and despair torture the human

,
29 2 299

S oul e m a ni c p at e d by r e a b s o rb t i o n into the infinite 686 - u

Soul exil ed on earth ; birthplace in Heaven 520 m -

So u l fired by Love uniting with N ature and itself engendering new

, ,

p roductions 65 8—1
Soul forgetful of c elestial origin in material f as cinations 5 1 8-m
Soul freed from its deb asements will be seen again in its true glory 858-1 . .

Soul fr eed from the body by deeds and suffering re as cends t o source 439 1 . .
-

S oul gives back to e a ch sp here through which it p asses in returning 440 u -

Soul had its orig i n i n Heaven according to the Ancient Philosophers 436 m
, .
-

S oul human is itself God with i n the mind

, ,
39 3 m -

Soul illumined by Truth the shadow of which is , 84 5 m -

So u l in descent rece ives new material and f ac ulties from e ach sphere 4 39 m .
-

Soul in nature yet not a part of it but its Cau se and Creat or
, , 67 2 u -

S oul in progress changes from monad to duad ; resu lts 4 38 -m

Sou l in the beg i nning had a thought to create and the worlds were

Soul in cessantly turns its eyes to Heaven and longs to return

Soul inh erent in the Universe thought out by the ancients
Soul inter est in Speculatio ns concerning the fate of the soul
”

Soul is capable of remorse .

Sou l is divine an emanation of the Spi ri t of God but not a portio n

, ,

of that Spirit
Soul is of Divine nature ; emanation from Deity
1

. .

Soul is the i mage of G o d and e xist ed before the body

Soul is the O ne em an at i o n from Deity to return to Him
Soul likened to exhalations or vapor
1 76 DIGE ST or
“
MORALS AN D DOGMA ”

So u l s ent into the embryo which is ,

to become an i nf ant , at con

S o u l separated from the Universe the next step in philoso ph y 6 7 2 -u

S l Spirit I ntellect the i mmaterial thre f ld part of man 7 8 1 -m

‘

o u , , ,
e o
So u l survives the body and i s capable of immo rtality 85 2-1
So ul that is impure can not reunite with God until purified 582 u -

Soul the envelope of the intelligence that attached itself t o it 669 m -

Soul : the minds or intellect of all are portions o f the Universal 004 1 -

8 0 1 11 the motionless center from which motion radiates 68 1 m -

Soul t o advance towards perfection and see Deity more clearly 85 5-u
So u l to attain its prior condition its indi viduality must ce ase
, 686-u
Soul t o di sengage itself from the body is the obj ect o f t h e earthly
,

life o f the
So ul t o return to the Supreme So u l the body o f the dust
Soul t o satisfy itself of its immort al ity i s a characteristic of a
,

S o ul vexed itself with sp iritual problems

Souls whi ch contemplate the Higher Unity superior to deities and
562-1
So ul w hi le embodi ed in matter is in a st ate of imprisonment etc 852-u
, , , . . .

Soul will as cend to Heaven whenever purified 253 u -

Soul will rise from the material through the seven spheres 858-1
Soul would reas cend when extricated from matter 5 20-m
Souls and nature of men are great or small as it pleases themselves 8 1 3-m . .

Souls are all equ al 565 -1

Souls are the sparks of the I nfluence of the shattered vases descending
through the elements and 7 97 u .
-

Souls at death return to the Universal Soul 664—m

So u ls at their birth receive an emanation from the Universal So u l 664 -m . .

Soul s attributes not the Soul

’
5 7 3—u
Souls : by fire water ai r was accomplished the purification of ; sym
, ,

b o lism of 4 00-u
Souls c h ange their forms by passing successively into diff erent

Sou l s disfig urement commented on by Plato

’

So uls emanate from the Light principle and return to it .

Soul s emanating from God descended a ladder to their b odies 85 1 1 -

Soul s emancipation completed by the transformation of

’
-u

Soul s exi stence and nature o ne o f the highest questions

’
642 m -

Soul s existence proved by ou r consciousness of being a thinking

’

soul 67 4-u .

Sou ls fragments or sparks o f the Universal I ntelli g ence

, 5 1 8—m
Soul s imm o rtality a doctrine considered certain among old nations 622
’
.

So ul s immortality defined by Ch ri shn a as never being non existent 5 1 8-u

’
- .

So u l s immorta lity proven

’
7 06-1 .

Soul s i mmort ality the ess ence and consummation o f all imag i nation 5 1 7-m
’
.

Souls in fluenced by the Sun

Souls intelligence life emanate from the Universal Soul
, , ,

So uls kn ow G od onl y through

 D IGE ST or
“
MORALS AN D DOGM A ”

So u l s life the resu lt of Harmony an d mov e men t

’
. .

So u ls men ac cepted literal ly Pyth agoras all egory o f the transmi gra
,
’

tion of
So u ls must reascend thr ough the seven planet ar y spheres t o G od 85 1 -1 . .

Souls of men formed from a subst ance divin e active luminous -u

, , .

Soul s origin and home the bosom o f Deity

’

Souls pass into terrestrial frames ; proce ss ; reas cension 5 1 8 —m

So u ls passed into ani mals plants other human bodies the
, ,
-l
,

Soul s perfection necessitat e d perfection o f morals and society

’
5 20-m
So u l s perfection the ob j ect of the Myst eries
’

Soul s personification as Jupiter B ak ch os etc explainable by th e 473-m

’
, , .
,

So u ls pre exist ed in eternal fire from whence they emanate d

-
399 -1 . .

Soul s p rogress from Heaven to association with an earthly body 4 37

’
. .

So ul s purified by ascending t h rough Seven Sphe res 7 8 1 -m

So uls reascend after purification in forms o f li fe “

So u l s relations with the rest of nature the chief ob j ect of Myst eries 400-u
’
.

So uls : R eligion is the revelation of a necessity o f .

So ul s spiri tuality the necessary foundation o f immortal ity

’

Soul s striving for Light and Knowledge of itself

’

Souls the Supreme Being the Source of the rays which i llumina te 25 1 -u
, . .

Souls ultimate disp osition of

,

Soul s uni versa l medicine is the Supreme R eason and Absolut e

’

So uls when purified become a part o f the Universal So u l

, .

Soura Param a Slain by Sou p ra—M u ni lamented by the Hindus

,

-
,

Sou r as the p articular devotees o f Surya

,

Source o f the Spring called K et h er C o rona Crown , ,

So u rce of worlds in Maia N ature s loveliness

,
’

Sovereign Power to whom belongs the maint e nance of the order of

Sp ace formed for Worlds by the recession the Primal Light of . . 7 4 7 -7 50

Space in which worlds were created surrounded by an intersp ace 7 48-u . .

Space made for the creation o f worlds ca lled Aor Penai Al 74 7 -

S pain ambitions and attempts o f

,

S park o f fire on the left hand issued from the sphere

, ,
o f Severity 7 9 5 -m . .

Sparks o f the great I nfl uence of the shattered v as e s eventually

‘

became Souls
Sp ecial Providences as a resu l t of prayer
Spec ul ations o f Ph i losophers etc ; obj ect o f teaching the
,
.

Speculations of today re p roduce the ancient thought

Speech enchained is speech terrible
Speech shallownes s o f much ; abused in R epublics
,
'
Sp eus i p p us taught that the heavens and spheres were p a rt of the
-m
Universal Soul 669
Sphere const ituted by the productive light of the letter He ca ll ed ,

K et h er Ai lah
Sphere constituted w ithi n t h e sp here of Splen dor by t h e li ght of
t h e letter He
1 78 DIGE ST or
“
MORALS A N D D OGMA ”

Sphere the emblem of Athom Re worshi pped at Th eb es -

Sphere used as an zexp ressi on for De ity by X enophanes and Par me

.
,

Sp heres of B o rsi pp a repres e n t ed

, by seven stories o f di ff er ent colors 7 29 —u . .

Sp hi nx armed repres en t s the Magical Mystery exp ressed in the

, ,

Sphinx th e symbo lic Key t o a Knowledge of N ature .

Sp hi n x es whi t e and
,
bl ack symbo lized the Holy E mpire
,
72 7 -m

Sp i n oza s I nfini ty of I nfinite Attributes of God

’

Spi rit as applied t o God synonymous with no t hing

, ,

Spirit assist ed by the element al powers ; Soul served by N ature ,

7 27 -m
Spirit can only be defin ed by some sublimized sp eci es of matter 5 1 3-m . .

Sp irit Mother o f the Living and Wisdom of God

,
.

Spirit of life breathed i nto M an by G o d

Sp iri t or Generative Power and Matter originally were in Deity
, , 7 00-m . .

Spirit pe rsonified by the God dess o f N ei t h conceived by Power the , ,

254-111
Sp iri t represented by the quaternary ; symbolism of fo u r to ni ne 633-m . .

Spirit the active principle generative power one of the E gyptian

, , ,

548 -1
Spirit : the number fiv