Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry Part 55

"In the beginning there was a single G.o.d, existing of Himself; Who, after having pa.s.sed an eternity absorbed in the contemplation of His own being, desired to manifest His perfections outwardly of Himself; and created the matter of the world. The four elements being thus produced, but still mingled in confusion, He breathed upon the waters, which swelled up into an immense ball in the shape of an egg, and, developing themselves, became the vault and orb of Heaven which encircles the earth. Having made the earth and the bodies of animal beings, this G.o.d, the essence of movement, gave to them, to animate them, a portion of His own being. Thus, the soul of everything that breathes being a fraction of the universal soul, none perishes; but each soul merely changes its mould and form, by pa.s.sing successively into different bodies. Of all forms, that which most pleases the Divine Being is Man, as nearest approaching His own perfections. When a man, absolutely disengaging himself from his senses, absorbs himself in self-contemplation, he comes to discern the Divinity, and becomes part of Him."

The Ancient Persians in many respects resembled the Hindus,--in their language, their poetry, and their poetic legends. Their conquests brought them in contact with China; and they subdued Egypt and Judea.

Their views of G.o.d and religion more resembled those of the Hebrews than those of any other nation; and indeed the latter people borrowed from them some prominent doctrines, that we are in the habit of regarding as an essential part of the original Hebrew creed.

Of the King of Heaven and Father of Eternal Light, of the pure World of LIGHT, of the Eternal WORD by which all things were created, of the Seven Mighty Spirits that stand next to the Throne of Light and Omnipotence, and of the glory of those Heavenly Hosts that encompa.s.s that Throne, of the Origin of Evil, and the Prince of Darkness, Monarch of the rebellious spirits, enemies of all good, they entertained tenets very similar to those of the Hebrews. Toward Egyptian idolatry they felt the strongest abhorrence, and under Cambyses pursued a regular plan for its utter extirpation. Xerxes, when he invaded Greece, destroyed the Temples and erected fire-chapels along the whole course of his march.

Their religion was eminently spiritual, and the earthly fire and earthly sacrifice were but the signs and emblems of another devotion and a higher power.

Thus the fundamental doctrine of the ancient religion of India and Persia was at first nothing more than a simple veneration of nature, its pure elements and its primary energies, the sacred fire, and above all, Light,--the air, not the lower atmospheric air, but the purer and brighter air of Heaven, the breath that animates and pervades the breath of mortal life. This pure and simple veneration of nature is, perhaps the most ancient, and was by far the most generally prevalent in the primitive and patriarchal world. It was not originally a deification of nature, or a denial of the sovereignty of G.o.d. Those pure elements and primitive essences of created nature offered to the first men, still in a close communication with the Deity, not a likeness of resemblance, nor a mere fanciful image or a poetical figure, but a natural and true symbol of Divine power. Everywhere in the Hebrew writings the pure light or sacred fire is employed as an image of the all-prevading and all-consuming power and omnipresence of the Divinity. His breath was the source of life; and the faint whisper of the breeze announced to the prophet His immediate presence.

"All things are the progeny of one fire. The Father perfected all things, and delivered them over to the Second Mind, whom all nations of men call the First. Natural works co-exist with the intellectual light of the Father; for it is the Soul which adorns the great Heaven, and which adorns it after the Father. The Soul, being a bright fire, by the power of the Father, remains immortal, and is mistress of life, and fills up the recesses of 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 of the fiery world is the mind of mind, who first sprang from mind, clothing fire with fire. Father-begotten Light! for He alone, having from the Father's power received the essence of intellect, is enabled to understand the mind of the Father; and to instill into all sources and principles the capacity of understanding, and of ever continuing in ceaseless revolving motion." Such was the language of Zoroaster, embodying the old Persian ideas.

And the same ancient sage thus spoke of the Sun and Stars: The Father made the whole Universe of fire and water and earth, and all-nouris.h.i.+ng ether. He fixed a great mult.i.tude of moveless stars, that stand still forever, not by compulsion and unwillingly, but without desire to wander, fire acting upon fire. He congregated the seven firmaments of the world, and so surrounded the earth with the convexity of the Heavens; and therein set seven living existences, arranging their apparent disorder in regular orbits, six of them planets, and the Sun, placed in the centre, the seventh;--in that centre from which all lines, diverging which way soever, are equal; and the swift sun himself, revolving around a princ.i.p.al 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 journeyings of the Sun, nor attempt to reduce them to rule; for he is carried by the eternal will of the Father, not for your sake. Do not endeavor to understand the impetuous course of the Moon; for she runs evermore under the impulse of necessity; and the progression of the Stars was not generated to serve any purpose of yours."

Ormuzd says to Zoroaster, in the Boundehesch: "I am he who holds the Star-Spangled Heaven in ethereal s.p.a.ce; who makes this sphere, which once was buried in darkness, a flood of light. Through me the Earth became a world firm and lasting--the earth on which walks the Lord of the world. I am he who makes the light of Sun, Moon, and Stars pierce the clouds. I make the corn seed, which peris.h.i.+ng in the ground sprouts anew.... I created man, whose eye is light, whose life is the breath of his nostrils. I placed within him life's unextinguishable power."

Ormuzd or Ahura-Mazda himself represented the primal light, distinct from the heavenly bodies, yet necessary to their existence, and the source of their splendor. The Amschaspands (Ameschaspenta, "immortal Holy Ones"), each presided over a special department of nature. Earth and Heaven, fire and water, the Sun and Moon, the rivers, trees, and mountains, even the artificial divisions of the day and year were addressed in prayer as tenanted by Divine beings, each separately ruling within his several sphere. Fire, in particular, that "most energetic of immortal powers," the visible representative of the primal light, was invoked as "Son of Ormuzd." The Sun, the Archimagus, that n.o.blest and most powerful agent of divine power, who "steps forth as a Conqueror from the top of the terrible Alborj to rule over the world which he enlightens from the throne of Ormuzd," was wors.h.i.+pped among other symbols by the name of MITHRAS, a beneficent and friendly genius, who, in the hymn addressed to him in the Zend-Avesta, bears the names given him by the Greeks, as the "Invincible" and the "Mediator"; the former, because in his daily strife with darkness he is the most active confederate of Ormuzd; the latter, as being the medium through which Heaven's choicest blessings are communicated to men. He is called "the eye of Ormuzd, the effulgent Hero, pursuing his course triumphantly, fertilizer of deserts, most exalted of the Izeds or Yezatas, the never-sleeping, the protector of the land." "When the dragon foe devastates my provinces," says Ormuzd, "and afflicts them with famine, then is he struck down by the strong arm of Mithras, together with the Devs of Mazanderan. With his lance and his immortal club, the Sleepless Chief hurls down the Devs into the dust, when as Mediator he interposes to guard the City from evil."

Ahriman was by some Pa.r.s.ee sects considered older than Ormuzd, as darkness is older than light; he is imagined to have been unknown as a Malevolent Being in the early ages of the world, and the fall of man is attributed in the Boundehesch to an apostate wors.h.i.+p of him, from which men were converted by a succession of prophets terminating with Zoroaster.

Mithras is not only light, but intelligence; that luminary which, though born in obscurity, will not only dispel darkness but conquer death. The warfare through which this consummation is to be reached, is mainly carried on through the instrumentality of the "Word," that "ever-living emanation of the Deity, by virtue of which the world exists," and of which the revealed formulas incessently repeated in the liturgies of the Magi are but the expression. "What shall I do," cried Zoroaster, "O Ormuzd, steeped in brightness, in order to battle with Daroodj-Ahriman, father of the Evil Law; how shall I make men pure and holy?" Ormuzd answered and said: "Invoke, O Zoroaster, the pure law of the Servants of Ormuzd; invoke the Amschaspands who shed abundance throughout the seven Keshwars; invoke the Heaven, Zeruana-Akarana, the birds travailing on high, the swift wind, the Earth; invoke my Spirit, me who am Ahura-Mazda, the purest, strongest, wisest, best of beings; me who have the most majestic body, who through purity am Supreme, whose Soul is the Excellent Word; and ye, all people, invoke me as I have commanded Zoroaster."

Ahura-Mazda himself is the living WORD; he is called "First-born of all things, express image of the Eternal, very light of very light, the Creator, who by power of the Word which he never ceases to p.r.o.nounce, made in 365 days the Heaven and the Earth." The Word is said in the Yashna to have existed before all, and to be itself a Yazata, a personified object of prayer. It was revealed in Serosch, in Homa, and again, under Gushtasp, was manifested in Zoroaster.

Between life and death, between suns.h.i.+ne and shade, Mithras is the present exemplification of the Primal Unity from which all things arose, and into which, through his mediation, all contrarieties will ultimately be absorbed. His annual sacrifice is the pa.s.sover of the Magi, a symbolical atonement or pledge of moral and physical regeneration. He created the world in the beginning; and as at the close of each successive year he sets free the current of life to invigorate a fresh circle of being, so in the end of all things he will bring the weary sum of ages as a hecatomb before G.o.d, releasing by a final sacrifice the Soul of Nature from her perishable frame, to commence a brighter and purer existence.

Iamblichus (_De Mys_. viii. 4) says: "The Egyptians are far from ascribing all things to physical causes; life and intellect they distinguish from physical being, both in man and in the Universe. They place intellect and reason first as self-existent, and from these they derive the created world. As Parent of generated things they const.i.tute a Demiurge, and acknowledge a vital force both in the Heavens and before the Heavens. They place Pure Intellect above and beyond the Universe, and another (that is, Mind revealed in the Material World), consisting of one continuous mind pervading the Universe, and apportioned to all its parts and spheres." The Egyptian idea, then, was that of all transcendental philosophy--that of a Deity both immanent and transcendent--spirit pa.s.sing into its manifestations, but not exhausted by so doing.

The wisdom recorded in the canonical rolls of Hermes quickly attained in this transcendental lore, all that human curiosity can ever discover.

Thebes especially is said to have acknowledged a being without beginning or end, called Amun or Amun-Kneph, the all-prevading Spirit or Breath of Nature, or perhaps even some still more lofty object of reverential reflection, whom it was forbidden even to name. Such a being would in theory stand at the head of the three orders of G.o.ds mentioned by Herodotus, these being regarded as arbitrary cla.s.sifications of similar or equal beings, arranged in successive emanations, according to an estimate of their comparative dignity. The Eight Great G.o.ds, or primary cla.s.s, were probably manifestations of the emanated G.o.d in the several parts and powers of the Universe, each potentially comprising the whole G.o.dhead.

In the ancient Hermetic books, as quoted by Iamblichus, occurred the following pa.s.sage in regard to the Supreme Being:

"Before all the things that actually exist, and before all beginnings, there is one G.o.d, prior even to the first G.o.d and King, remaining unmoved in the singleness of his own Unity: for neither is anything conceived by intellect inwoven with him, nor anything else; but he is established as the exemplar of the G.o.d who is good, who is his own father, self-begotten, and has only Parent. For he is something greater and prior to, and the fountain of all things, and the foundation of things conceived by the intellect, which are the first species. And from this ONE, the self-originated G.o.d caused himself to s.h.i.+ne forth; for which reason he is his own father, and self-originated. For he is both a beginning and G.o.d of G.o.ds, a Monad from the One, prior to substance and the beginning of substance; for from him is substantiality and substance, whence also he is called the beginning of things conceived by the intellect. These then are the most ancient beginnings of all things, which Hermes places before the ethereal and empyrean and celestial G.o.ds."

"CHANG-TI, or the Supreme Lord or Being," said the old Chinese creed, "is the principle of everything that exists, and Father of all living.

He is eternal, immovable, and independent: His power knows no bounds: His sight equally comprehends the Past, the Present, and the Future, and penetrates even to the inmost recesses of the heart. Heaven and earth are under his government: all events, all revolutions, are the consequences of his dispensation and will. He is pure, holy, and impartial; wickedness offends his sight; but he beholds with an eye of complacency the virtuous actions of men. Severe, yet just, he punishes vice in an exemplary manner, even in Princes and Rulers; and often casts down the guilty, to crown with honor the man who walks after his own heart, and whom he raises from obscurity. Good, merciful, and full of pity, he forgives the wicked upon their repentance: and public calamities and the irregularity of the seasons are but salutary warnings, which his fatherly goodness gives to men, to induce them to reform and amend."

Controlled by reason infinitely more than by the imagination, that people, occupying the extreme East of Asia, did not fall into idolatry until after the time of Confucius, and within two centuries of the birth of Christ; when the religion of BUDDHA or FO was carried thither from India. Their system was long regulated by the pure wors.h.i.+p of G.o.d, and the foundation of their moral and political existence laid in a sound, upright reason, conformable to true ideas of the Deity. They had no false G.o.ds or images, and their third Emperor _Hoam-ti_ erected a Temple, the first probably ever erected, to the Great Architect of the Universe. And though they offered sacrifices to divers tutelary angels, yet they honored them infinitely less than XAM-TI or CHANG-TI, the Sovereign Lord of the World.

Confucius forbade making images or representations of the Deity. He attached no idea of personality to Him; but considered Him as a Power or Principle, pervading all Nature. And the Chinese designated the Divinity by the name of THE DIVINE REASON.

The j.a.panese believe in a Supreme Invisible Being, not to be represented by images or wors.h.i.+pped in Temples. They styled him AMIDA or OMITH; and say that he is without beginning or end; that he came on earth, where he remained a thousand years, and became the Redeemer of our fallen race: that he is to judge all men; and the good are to live forever, while the bad are to be condemned to h.e.l.l.

"The Chang-ti is represented," said Confucius, "under the general emblem of the visible firmament, as well as under the particular symbols of the Sun, the Moon, and the Earth, because by their means we enjoy the gifts of the Chang-ti. The Sun is the source of life and light: the Moon illuminates the world by night. By observing the course of these luminaries, mankind are enabled to distinguish times and seasons. The Ancients, with the view of connecting the act with its object, when they established the practice of sacrificing to the Chang-ti, fixed the day of the Winter Solstice, because the Sun, after having pa.s.sed through the twelve places a.s.signed apparently by the Chang-ti as its annual residence, began its career anew, to distribute blessings throughout the Earth."

He said: "The TEEN is the universal principle and prolific source of all things.... The Chang-ti is the universal principle of existence."

The Arabians never possessed a poetical, high-wrought, and scientifically arranged system of Polytheism. Their historical traditions had much a.n.a.logy with those of the Hebrews, and coincided with them in a variety of points. The tradition of a purer faith and the simple Patriarchal wors.h.i.+p of the Deity appear never to have been totally extinguished among them; nor did idolatry gain much foothold until near the time of Mahomet; who, adopting the old primeval faith, taught again the doctrine of one G.o.d, adding to it that he was His Prophet.

To the ma.s.s of Hebrews, as well as to other nations, seem to have come fragments only of the primitive revelation: nor do they seem, until after their captivity among the Persians, to have concerned themselves about metaphysical speculations in regard to the Divine Nature and essence; although it is evident, from the Psalms of David, that a select body among them preserved a knowledge, in regard to the Deity, which was wholly unknown to the ma.s.s of the people; and those chosen few were made the medium of transition for certain truths, to later ages.

Among the Greeks, the scholars of the Egyptians, all the higher ideas and severer doctrines on the Divinity, his Sovereign Nature and Infinite Might, the Eternal Wisdom and Providence that conducts and directs all things to their proper end, the Infinite Mind and Supreme Intelligence that created all things, and is raised far above external nature,--all these loftier ideas and n.o.bler doctrines were expounded more or less perfectly by Pythagoras, Anaxagoras, and Socrates, and developed in the most beautiful and luminous manner by Plato, and the philosophers that succeeded him. And even in the popular religion of the Greeks are many things capable of a deeper import and more spiritual signification; though they seem only rare vestiges of ancient truth, vague presentiments, fugitive tones, and momentary flashes, revealing a belief in a Supreme Being, Almighty Creator of the Universe, and Common Father of Mankind.

Much of the primitive Truth was taught to Pythagoras by Zoroaster, who himself received it from the Indians. His disciples rejected the use of Temples, of Altars, and of Statues; and smiled at the folly of those nations who imagined that the Deity sprang from or had any affinity with human nature. The tops of the highest mountains were the places chosen for sacrifices. Hymns and prayers were their princ.i.p.al wors.h.i.+p. The Supreme G.o.d, who fills the wide circle of Heaven, was the object to Whom they were addressed. Such is the testimony of Herodotus. Light they considered not so much as an object of wors.h.i.+p, as rather the most pure and lively emblem of, and first emanation from, the Eternal G.o.d; and thought that man required something visible or tangible to exalt his mind to that degree of adoration which is due to the Divine Being.

There was a surprising similarity between the Temples, Priests, doctrines, and wors.h.i.+p of the Persian Magi and the British Druids. The latter did not wors.h.i.+p idols in the human shape, because they held that the Divinity, being invisible, ought to be adored without being seen.

They a.s.serted the Unity of the G.o.dhead. Their invocations were made to the One 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 O.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 of the immortality of the soul, a future state, and a day of judgment, which would be conducted on the principle of man's responsibility. They even retained some idea of the redemption of mankind through the death of a Mediator. They retained a tradition of the Deluge, perverted and localized. But, around these fragments of primitive truth they wove a web of idolatry, wors.h.i.+pped two Subordinate Deities under the names of HU and CERIDWEN, male and female (doubtless the same as Osiris and Isis), and held the doctrine of transmigration.

The early inhabitants of Scandinavia believed in a G.o.d who was "the Author of everything that existeth; the Eternal, the Ancient, the Living and Awful Being, the Searcher into concealed things, the Being that never changeth." Idols and visible representations of the Deity were originally forbidden, and He was directed to be wors.h.i.+pped in the lonely solitude of sequestered forests, where He was said to dwell, invisible, and in perfect silence.

The Druids, like their Eastern ancestors, paid the most sacred regard to the odd numbers, which, traced backward, ended in Unity or Deity, while the even numbers ended in nothing. 3 was particularly reverenced.

19(7+3+3): 30 (7x3+3x3): and 21 (7x3) were numbers observed in the erection of their temples, constantly appearing in their dimensions, and the number and distances of the huge stones.

They were the sole interpreters of religion. They superintended all sacrifices; for no private person could offer one without their permission. They exercised the power of excommunication; and without their concurrence war could not be declared nor peace made: and they even had the power of inflicting the punishment of death. They professed to possess a knowledge of magic, and practised augury for the public service.

They cultivated many of the liberal sciences, and particularly astronomy, the favorite science of the Orient; in which they attained considerable proficiency. They considered day as the offspring of night, and therefore made their computations by nights instead of days; and we, from them, still use the words fortnight and sen'night. They knew the division of the heavens into constellations; and finally, they practised the strictest morality, having particularly the most sacred regard for that peculiarly Masonic virtue, Truth.

In the Icelandic Prose Edda is the following dialogue:

"Who is the first or eldest of the G.o.ds?

"In our language he is called ALFADIR (All-Father, or the Father of All); but in the old Asgard he had twelve names.

"Where is this G.o.d? What is his power? and what hath he done to display his glory?

"He liveth from all ages, he governeth all realms, and swayeth all things both great and small.

"He hath formed Heaven and earth, and the air, and all things thereunto belonging.

"He hath made man and given him a soul which shall live and never perish, though the body shall have mouldered away or have been burnt to ashes. And all that are righteous shall dwell with him in the place called _Gimli_ or _Vingolf_; but the wicked shall go to _Hel_ and thence to _Niflhel_ which is below, in the ninth world."

Almost every heathen nation, so far as we have any knowledge of their mythology, believed in one Supreme Overruling G.o.d, whose name it was not lawful to utter.

"When we ascend", says MuLLER, "to the most distant heights of Greek history, the idea of G.o.d as the Supreme Being stands before us as a simple fact. Next to this adoration of One G.o.d, the Father of Heaven, the Father of men, we find in Greece a Wors.h.i.+p of Nature." The original ?e?? was the G.o.d or G.o.ds, called by the Greeks the Son of Time, meaning that there was no G.o.d before Him, but He was Eternal. "Zeus," says the Orphic line, "is the Beginning, Zeus the Middle; out of Zeus all things have been made". And the Peleides of Dodona said, "Zeus was, Zeus is, Zeus will be; O great Zeus!" ?e?? ??, ?e?? ?st??, ?e?? ?sseta? ? e????

?e?: and he was ?e??, ??d?st??, ???st??, ?eus, Best and Greatest.

The Pa.r.s.ees, retaining the old religion taught by Zaradisht, say in their catechism: "We believe in only one G.o.d, and do not believe in any beside Him; Who created the Heavens, the Earth the Angels.... Our G.o.d has neither face nor form, color nor shape, nor fixed place. There is no other like Him, nor can our mind comprehend Him."

The Tetragrammaton, or _some other word covered by it_, was forbidden to be p.r.o.nounced. But that its p.r.o.nunciation might not be lost among the Levites, the High-Priest uttered it in the Temple once a year, on the 10th day of the Month Tisri, the day of the great feast of expiation.

During this ceremony, the people were directed to make a great noise, that the Sacred Word might not be heard by any who had not a right to it; for every other, said the Jews, would be incontinently stricken dead.

The Great Egyptian Initiates, before the time of the Jews, did the same thing in regard to the word Isis; which they regarded as sacred and incommunicable.

Origen says: "There are names which have a natural potency. Such as those which the Sages used among the Egyptians, the Magi in Persia, the Brahmins in India. What is called Magic is not a vain and chimerical act, as the Stoics and Epicureans pretend. The names SABAOTH and ADONAI were not made for created beings; but they belong to a mysterious theology, which goes back to the Creator. From Him comes the virtue of these names, when they are arranged and p.r.o.nounced according to the rules."

The Hindu word AUM represented the three Powers combined in their Deity: Brahma, Vishnu, and Siva; or the Creating, Preserving, and Destroying Powers: A, the first; U or O-O, the second; and M, the third. This word could not be p.r.o.nounced, except by the letters: for its p.r.o.nunciation as one word was said to make Earth tremble, and even the Angels of Heaven to quake for fear.