Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry Part 21

Those only who feel a deep interest and affection for this world will work resolutely for its amelioration; those whose affections are transferred to Heaven, easily acquiesce in the miseries of earth, deeming them hopeless, befitting, and ordained; and console themselves with the idea of the amends which are one day to be theirs. It is a sad truth, that those most decidedly given to spiritual contemplation, and to making religion rule in their hearts, are often most apathetic toward all improvement of this world's systems, and in many cases virtual conservatives of evil, and hostile to political and social reform, as diverting men's energies from eternity.

The Mason does not war with his own instincts, macerate the body into weakness and disorder, and disparage what he sees to be beautiful, knows to be wonderful, and feels to be unspeakably dear and fascinating.

He does not put aside the nature which G.o.d has given him, to struggle after one which He has _not_ bestowed. He knows that man is sent into the world, not a spiritual, but a composite being, made up of body and mind, the body having, as is fit and needful in a material world, its full, rightful, and allotted share. His life is guided by a full recognition of this fact. He does not deny it in bold words, and admit it in weaknesses and inevitable failings. He believes that his spirituality will come in the next stage of his being, when he puts on the spiritual body; that his body will be dropped at death; and that, until then, G.o.d meant it to be commanded and controlled, but not neglected, despised, or ignored by the soul, under pain of heavy consequences.

Yet the Mason is not indifferent as to the fate of the soul, after its present life, as to its continued and eternal being, and the character of the scenes in which that being will be fully developed. These are to him topics of the profoundest interest, and the most enn.o.bling and refining contemplation. They occupy much of his leisure; and as he becomes familiar with the sorrows and calamities of this life, as his hopes are disappointed and his visions of happiness here fade away; when life has wearied him in its race of hours; when he is hara.s.sed and toil-worn, and the burden of his years weighs heavy on him, the balance of attraction gradually inclines in favor of another life; and he clings to his lofty speculations with a tenacity of interest which needs no injunction, and will listen to no prohibition. They are the consoling privilege of the aspiring, the wayworn, the weary, and the bereaved.

To him the contemplation of the Future lets in light upon the Present, and develops the higher portions of his nature. He endeavors rightly to adjust the respective claims of Heaven and earth upon his time and thought, so as to give the proper proportions thereof to performing the duties and entering into the interests of this world, and to preparation for a better; to the cultivation and purification of his own character, and to the public service of his fellow-men.

The Mason does not dogmatize, but entertaining and uttering his own convictions, he leaves everyone else free to do the same; and only hopes that the time will come, even if after the lapse of ages, when all men shall form one great family of brethren, and one law alone, the law of love, shall govern G.o.d's whole Universe.

Believe as you may, my brother; if the Universe is not, to you, without a G.o.d, and if man is not like the beast that perishes, but hath an immortal soul, we welcome you among us, to wear, as we wear, with humility, and conscious of your demerits and shortcomings, the t.i.tle of Grand Elect, Perfect, and Sublime Mason.

It was not without a secret meaning, that _twelve_ was the number of the Apostles of Christ, and _seventy-two_ that of his Disciples: that John addressed his rebukes and menaces to the _Seven_ churches, the number of the Archangels and the Planets. At Babylon were the Seven Stages of Bersippa, a pyramid of Seven stories, and at Ecbatana Seven concentric inclosures, each of a different color. Thebes also had Seven gates, and the same number is repeated again and again in the account of the flood.

The Sephiroth, or Emanations, _ten_ in number, three in one cla.s.s, and seven in the other, repeat the mystic numbers of Pythagoras. Seven Amschaspands or planetary spirits were invoked with Ormuzd: Seven inferior Ris.h.i.+s of Hindustan were saved with the head of their family in an ark: and Seven ancient personages alone returned with the British just man, Hu, from the dale of the grievous waters. There were Seven Heliadae, whose father Helias, or the Sun, once crossed the sea in a golden cup; Seven t.i.tans, children of the older t.i.tan, Kronos or Saturn; Seven Corybantes; and Seven Cabiri, sons of Sydyk; Seven primeval Celestial spirits of the j.a.panese, and Seven Karfesters who escaped from the deluge and began to be the parents of a new race, on the summit of Mount Albordi. Seven Cyclopes, also, built the walls of Tiryus.

Celsus, as quoted by Origen, tells us that the Persians represented by symbols the two-fold motion of the stars, fixed and planetary, and the pa.s.sage of the Soul through their successive spheres. They erected in their holy caves, in which the mystic rites of the Mithriac Initiations were practised, what he denominates a high _ladder_, on the Seven steps of which were Seven gates or portals, according to the number of the Seven princ.i.p.al heavenly bodies. Through these the aspirants pa.s.sed, until they reached the summit of the whole; and this pa.s.sage was styled a transmigration through the spheres.

Jacob saw in his dream a _ladder_ planted or set on the earth, and its top reaching to Heaven, and the Malaki Alohim ascending and descending on it, and above it stood IHUH, declaring Himself to be Ihuh-Alhi Abraham. The word translated _ladder_, is [Hebrew: ???] _Salam_, from [Hebrew: ???], _Salal_, raised, elevated, reared up, exalted, piled up into a heap, _Aggeravit_. [Hebrew: ????] Salalah, means a heap, rampart, or other acc.u.mulation of earth or stone, artificially made; and [Hebrew: ???], _Salaa_ or _Salo_, is a rock or cliff or boulder, and the name of the city of Petra. There is no ancient Hebrew word to designate a pyramid.

The symbolic mountain Meru was ascended by Seven steps or stages; and all the pyramids and artificial tumuli and hillocks thrown up in flat countries were imitations of this fabulous and mystic mountain, for purposes of wors.h.i.+p. These were the "High Places" so often mentioned in the Hebrew books, on which the idolaters sacrificed to foreign G.o.ds.

The pyramids were sometimes square, and sometimes round. The sacred Babylonian tower [[Hebrew: ????], Magdol], dedicated to the great Father Bal, was an artificial hill, of pyramidal shape, and Seven stages, built of brick, and each stage of a different color, representing the Seven planetary spheres by the appropriate color of each planet. Meru itself was said to be a single mountain, terminating in three peaks, and thus a symbol of the Trimurti. The great PaG.o.da at Tanjore was of six stories, surmounted by a temple as the seventh, and on this three spires or towers. An ancient paG.o.da at Deogur was surmounted by a tower, sustaining the mystic egg and a trident. Herodotus tells us that the Temple of Bal at Babylon was a tower composed of Seven towers, resting on an eighth that served as basis, and successively diminis.h.i.+ng in size from the bottom to the top; and Strabo tells us it was a pyramid.

Faber thinks that the Mithriac _ladder_ was really a pyramid with Seven stages, each provided with a narrow door or aperture, through each of which doors the aspirant pa.s.sed, to reach the summit, and then descended through similar doors on the opposite side of the pyramid; the ascent and descent of the Soul being thus represented.

Each Mithriac cave and all the most ancient temples were intended to symbolize the Universe, which itself was habitually called the Temple and habitation of Deity. Every temple was the world in miniature; and so the whole world was one grand temple. The most ancient temples were roofless; and therefore the Persians, Celts, and Scythians strongly disliked artificial covered edifices. Cicero says that Xerxes burned the Grecian temples, on the express ground that the whole world was the Magnificent Temple and Habitation of the Supreme Deity. Macrobius says that the entire Universe was judiciously deemed by many the Temple of G.o.d. Plato p.r.o.nounced the real Temple of the Deity to be the world; and Herac.l.i.tus declared that the Universe, variegated with animals and plants and stars was the only genuine Temple of the Divinity.

How completely the Temple of Solomon was symbolic, is manifest, not only from the continual reproduction in it of the sacred numbers and of astrological symbols in the historical descriptions of it; but also, and yet more, from the details of the imaginary reconstructed edifice, seen by Ezekiel in his vision. The Apocalypse completes the demonstration, and shows the kabalistic meanings of the whole. The Symbola Architectonica are found on the most ancient edifices; and these mathematical figures and instruments, adopted by the Templars, and identical with those on the gnostic seals and abraxae, connect their dogma with the Chaldaic, Syriac, and Egyptian Oriental philosophy. The secret Pythagorean doctrines of numbers were preserved by the monks of Thibet, by the Hierophants of Egypt and Eleusis, at Jerusalem, and in the circular Chapters of the Druids; and they are especially consecrated in that mysterious book, the Apocalypse of Saint John.

All temples were surrounded by pillars, recording the number of the constellations, the signs of the zodiac, or the cycles of the planets; and each one was a microcosm or symbol of the Universe, having for roof or ceiling the starred vault of Heaven.

All temples were originally open at the top, having for roof the sky.

Twelve pillars described the belt of the zodiac. Whatever the number of the pillars, they were mystical everywhere. At Abury, the Druidic temple reproduced all the cycles by its columns. Around the temples of Chilminar in Persia, of Baalbec, and of Tukhti Schlomoh in Tartary, on the frontier of China, stood _forty_ pillars. On each side of the temple at Paestum were fourteen, recording the Egyptian cycle of the dark and light sides of the moon, as described by Plutarch; the whole thirty-eight that surrounded them recording the two meteoric cycles so often found in the Druidic temples.

The theatre built by Scaurus, in Greece, was surrounded by 360 columns; the Temple at Mecca, and that at Iona in Scotland by 360 stones.

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MORALS AND DOGMA

CHAPTER OF ROSE CROIX

[Ill.u.s.tration]

XV.

KNIGHT OF THE EAST OR OF THE SWORD.

[Knight of the East, of the Sword, or of the Eagle.]

This Degree, like all others in Masonry, is symbolical. Based upon historical truth and authentic tradition, it is still an allegory. The leading lesson of this Degree is Fidelity to obligation, and Constancy and Perseverance under difficulties and discouragement.

Masonry is engaged in her crusade,--against ignorance, intolerance, fanaticism, superst.i.tion, uncharitableness, and error. She does not sail with the trade-winds, upon a smooth sea, with a steady free breeze, fair for a welcoming harbor; but meets and must overcome many opposing currents, baffling winds, and dead calms.

The chief obstacles to her success are the apathy and faithlessness of her own selfish children, and the supine indifference of the world. In the roar and crush and hurry of life and business, and the tumult and uproar of politics, the quiet voice of Masonry is unheard and unheeded.

The first lesson which one learns, who engages in any great work of reform or beneficence, is, that men are essentially careless, lukewarm, and indifferent as to everything that does not concern their own personal and immediate welfare. It is to single men, and not to the united efforts of many, that all the great works of man, struggling toward perfection, are owing. The enthusiast, who imagines that he can inspire with his own enthusiasm the mult.i.tude that eddies around him, or even the few who have a.s.sociated themselves with him as co-workers, is grievously mistaken; and most often the conviction of his own mistake is followed by discouragement and disgust. To do all, to pay all, and to suffer all, and then, when despite all obstacles and hindrances, success is accomplished, and a great work done, to see those who opposed or looked coldly on it, claim and reap all the praise and reward, is the common and almost universal lot of the benefactor of his kind.

He who endeavors to serve, to benefit, and improve the world, is like a swimmer, who struggles against a rapid current, in a river lashed into angry waves by the winds. Often they roar over his head, often they beat him back and baffle him. Most men yield to the stress of the current, and float with it to the sh.o.r.e, or are swept over the rapids; and only here and there the stout, strong heart and vigorous arms struggle on toward ultimate success.

It is the motionless and stationary that most frets and impedes the current of progress; the solid rock or stupid dead tree, rested firmly on the bottom, and around which the river whirls and eddies: the Masons that doubt and hesitate and are discouraged; that disbelieve in the capability of man to improve; that are not disposed to toil and labor for the interest and well-being of general humanity; that expect others to do all, even of that which they do not oppose or ridicule; while they sit, applauding and doing nothing, or perhaps prognosticating failure.

There were many such at the rebuilding of the Temple. There were prophets of evil and misfortune--the lukewarm and the indifferent and the apathetic; those who stood by and sneered; and those who thought they did G.o.d service enough if they now and then faintly applauded.

There were ravens croaking ill omen, and murmurers who preached the folly and futility of the attempt. The world is made up of such; and they were as abundant then as they are now.

But gloomy and discouraging as was the prospect, with lukewarmness within and bitter opposition without, our ancient brethren persevered.

Let us leave them engaged in the good work, and whenever to us, as to them, success is uncertain, remote, and contingent, let us still remember that the only question for us to ask, as true men and Masons, is, what does duty require; and not what will be the result and our reward if we do our duty. Work on with the Sword in one hand, and the Trowel in the other!

Masonry teaches that G.o.d is a Paternal Being, and has an interest in his creatures, such as is expressed in the t.i.tle _Father_; an interest unknown to all the systems of Paganism, untaught in all the theories of philosophy; an interest not only in the glorious beings of other spheres, the Sons of Light, the dwellers in Heavenly worlds, but in us, poor, ignorant, and unworthy; that He has pity for the erring, pardon for the guilty, love for the pure, knowledge for the humble, and promises of immortal life for those who trust in and obey Him.

Without a belief in Him, life is miserable, the world is dark, the Universe disrobed of its splendors, the intellectual tie to nature broken, the charm of existence dissolved, the great hope of being lost; and the mind, like a star struck from its sphere, wanders through the infinite desert of its conceptions, without attraction, tendency, destiny, or end.

Masonry teaches, that, of all the events and actions, that take place in the universe of worlds and the eternal succession of ages, there is not one, even the minutest, which G.o.d did not forever foresee, with all the distinctness of immediate vision, combining all, so that man's free will should be His instrument, like all the other forces of nature.

It teaches that the soul of man is formed by Him for a purpose; that, built up in its proportions, and fas.h.i.+oned in every part, by infinite skill, an emanation from His spirit, its nature, necessity, and design are virtue. It is so formed, so moulded, so fas.h.i.+oned, so exactly balanced, so exquisitely proportioned in every part, that sin introduced into it is misery; that vicious thoughts fall upon it like drops of poison; and guilty desires, breathing on its delicate fibres, make plague-spots there, deadly as those of pestilence upon the body. It is made for virtue, and not for vice; for purity, as its end, rest, and happiness. Not more vainly would we attempt to make the mountain sink to the level of the valley, the waves of the angry sea turn back from its sh.o.r.es and cease to thunder upon the beach, the stars to halt in their swift courses, than to change any one law of our own nature. And one of those laws, uttered by G.o.d's voice, and speaking through every nerve and fibre, every force and element, of the moral const.i.tution He has given us, is that we must be upright and virtuous; that if tempted we must resist; that we must govern our unruly pa.s.sions, and hold in hand our sensual appet.i.tes. And this is not the dictate of an arbitrary will, nor of some stern and impracticable law; but it is part of the great firm law of harmony that binds the Universe together: not the mere enactment of arbitrary will; but the dictate of Infinite Wisdom.

We know that G.o.d is good, and that what He does is right. This known, the works of creation, the changes of life, the destinies of eternity, are all spread before us, as the dispensations and counsels of infinite love. This known, we then know that the love of G.o.d is working to issues, like itself, beyond all thought and imagination good and glorious; and that the only reason why we do not understand it, is that it is _too_ glorious for us to understand. G.o.d's love takes care for all, and nothing is neglected. It watches over all, provides for all, makes wise adaptations for all; for age, for infancy, for maturity, for childhood; in every scene of this or another world; for want, weakness, joy, sorrow, and even for sin. All is good and well and right; and shall be so forever. Through the eternal ages the light of G.o.d's beneficence shall s.h.i.+ne hereafter, disclosing all, consummating all, rewarding all that deserve reward. Then we shall see, what now we can only believe.

The cloud will be lifted up, the gate of mystery be pa.s.sed, and the full light s.h.i.+ne forever; the light of which that of the Lodge is a symbol.

Then that which caused us trial shall yield us triumph; and that which made our heart ache shall fill us with gladness; and we shall then feel that there, as here, the only true happiness is to learn, to advance, and to improve; which could not happen unless we had commenced with error, ignorance, and imperfection. We must pa.s.s through the darkness, to reach the light.

[Ill.u.s.tration]

XVI.

PRINCE OF JERUSALEM.

We no longer expect to rebuild the Temple at Jerusalem. To us it has become but a symbol. To us the whole world is G.o.d's Temple, as is every upright heart. To establish all over the world the New Law and Reign of Love, Peace, Charity, and Toleration, is to build that Temple, most acceptable to G.o.d, in erecting which Masonry is now engaged. No longer needing to repair to Jerusalem to wors.h.i.+p, nor to offer up sacrifices and shed blood to propitiate the Deity, man may make the woods and mountains his Churches and Temples, and wors.h.i.+p G.o.d with a devout grat.i.tude, and with works of charity and beneficence to his fellow-men.

Wherever the humble and contrite heart silently offers up its adoration, under the overarching trees, in the open, level meadows, on the hill-side, in the glen, or in the city's swarming streets; there is G.o.d's House and the New Jerusalem.