Chapter 21

Men do not feel the worth of their own souls. They are proud of their mental powers; but the intrinsic, inner, infinite _worth_ of their own minds they do not perceive. The poor man, admitted to a palace, feels, lofty and immortal being as he is, like a mere ordinary thing amid the splendors that surround him. He sees the carriage of wealth roll by him, and forgets the intrinsic and eternal dignity of his own mind in a poor and degrading envy, and feels as an humbler creature, because others are above him, not in mind, but in mensuration. Men respect themselves, according as they are more wealthy, higher in rank or office, loftier in the world's opinion, able to command more votes, more the favorites of the people or of Power.

The difference among men is not so much in their nature and intrinsic power, as in the faculty of communication. Some have the capacity of uttering and embodying in words their thoughts. All men, more or less, _feel_ those thoughts. The glory of genius and the rapture of virtue, when rightly revealed, are diffused and shared among unnumbered minds. When eloquence and poetry speak; when those glorious arts, statuary, painting, and music, take audible or visible shape; when patriotism, charity, and virtue speak with a thrilling potency, the hearts of thousands glow with kindred joy and ecstasy. If it were not so, there would be no eloquence; for eloquence is that to which other hearts respond; it is the faculty and power of _making_ other hearts respond. No one is so low or degraded, as not sometimes to be touched with the beauty of goodness. No heart is made of materials so common, or even base, as not sometimes to respond, through every chord of it, to the call of honor, patriotism, generosity, and virtue. The poor African Slave will die for the master or mistress, or in defence of the children, whom he loves. The poor, lost, scorned, abandoned, outcast woman will, without expectation of reward, nurse those who are dying on every hand, utter strangers to her, with a contagious and horrid pestilence. The pickpocket will scale burning walls to rescue child or woman, unknown to him, from the ravenous flames.

Most glorious is this capacity! A power to commune with God and His Angels; a reflection of the Uncreated Light; a mirror that can collect and concentrate upon itself all the moral splendors of the Universe. It is the soul alone that gives any value to the things of this world; and it is only by raising the soul to its just elevation above all other things, that we can look rightly upon the purposes of this earth. No sceptre nor throne, nor structure of ages, nor broad empire, can compare with the wonders and grandeurs of a single thought. That alone, of all things that have been made, comprehends the Maker of all. That alone is the key which unlocks all the treasures of the Universe; the power that reigns over Space, Time, and Eternity. That, under God, is the Sovereign Dispenser to man of all the blessings and glories that lie within the compass of possession, or the range of possibility. Virtue, Heaven, and Immortality exist not, nor ever will exist for us except as they exist and will exist, in the perception, feeling, and thought of the glorious mind.

My Brother, in the hope that you have listened to and understood the Instruction and Lecture of this Degree, and that you feel the dignity of your own nature and the vast capacities of your own soul for good or evil, I proceed briefly to communicate to you the remaining instruction of this Degree.

The Hebrew word, in the old Hebrew and Samaritan character, suspended in the East, over the five columns, is ADONAÏ, one of the names of God, usually translated Lord; and which the Hebrews, in reading, always substitute for the True Name, which is for them ineffable.

The five columns, in the five different orders of architecture, are emblematical to us of the five principal divisions of the Ancient and Accepted Scottish Rite:

1.--The _Tuscan_, of the three blue Degrees, or the primitive Masonry.

2.--The _Doric_, of the ineffable Degrees, from the fourth to the fourteenth, inclusive.

3.--The _Ionic_, of the fifteenth and sixteenth, or second temple Degrees.

4.--The _Corinthian_, of the seventeenth and eighteenth Degrees, or those of the new law.

5.--The _Composite_, of the philosophical and chivalric Degrees intermingled, from the nineteenth to the thirty-second, inclusive.

The North Star, always fixed and immutable for us, represents the point in the centre of the circle, or the Deity in the centre of the Universe. It is the especial symbol of duty and of faith. To it, and the seven that continually revolve around it, mystical meanings are attached, which you will learn hereafter, if you should be permitted to advance, when you are made acquainted with the philosophical doctrines of the Hebrews.

The Morning Star, rising in the East, Jupiter, called by the Hebrews Tsadōc or Tsydyk, _Just_, is an emblem to us of the ever-approaching dawn of perfection and Masonic light.

The three great lights of the Lodge are symbols to us of the Power, Wisdom, and Beneficence of the Deity. They are also symbols of the first three _Sephiroth_, or Emanations of the Deity, according to the Kabalah, _Kether_, the omnipotent divine _will_; _Chochmah_, the divine intellectual _power_ to _generate_ thought, and _Binah_, the divine intellectual _capacity_ to _produce_ it--the two latter, usually translated _Wisdom_ and _Understanding_, being the _active_ and the _passive_, the _positive_ and the _negative_, which we do not yet endeavor to explain to you. They are the columns Jachin and Boaz, that stand at the entrance to the Masonic Temple.

In another aspect of this Degree, the Chief of the Architects [[Hebrew: רב בנים], Rab Banaim,] symbolizes the constitutional executive head and chief of a free government; and the Degree teaches us that no free government can long endure, when the people cease to select for their magistrates the best and the wisest of their statesmen; when, passing these by, they permit factions or sordid interests to select for them the small, the low, the ignoble, and the obscure, and into such hands commit the country's destinies. There is, after all, a "divine right" to govern; and it is vested in the ablest, wisest, best, of every nation. "Counsel is mine, and sound wisdom: I am understanding: I am power: by me kings do reign, and princes decree justice; by me princes rule, and nobles, even all the magistrates of the earth."

For the present, my Brother, let this suffice. We welcome you among us, to this peaceful retreat of virtue, to a participation in our privileges, to a share in our joys and our sorrows.

XIII.

ROYAL ARCH OF SOLOMON.

Whether the legend and history of this Degree are historically true, or but an allegory, containing in itself a deeper truth and a profounder meaning, we shall not now debate. If it be but a legendary myth, you must find out for yourself what it means. It is certain that the word which the Hebrews are not now permitted to pronounce was in common use by Abraham, Lot, Isaac, Jacob, Laban, Rebecca, and even among tribes foreign to the Hebrews, before the time of Moses; and that it recurs a hundred times in the lyrical effusions of David and other Hebrew poets.

We know that for many centuries the Hebrews have been forbidden to pronounce the Sacred Name; that wherever it occurs, they have for ages read the word _Adonaï_ instead; and that under it, when the masoretic points, which represent the vowels, came to be used, they placed those which belonged to the latter word. The possession of the true pronunciation was deemed to confer on him who had it extraordinary and supernatural powers; and the Word itself, 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 rude people, necessarily disappearing as the intellect of man became enlightened; and wholly unworthy of a Mason.

It is noticeable that this notion of the sanctity of the Divine Name or Creative Word was common to all the ancient nations. The Sacred Word HOM was supposed by the ancient Persians (who were among the earliest emigrants from Northern India) to be pregnant with a mysterious power; and they taught that by its utterance the world was created. In India it was forbidden to pronounce the word AUM or OM, the Sacred Name of the One Deity, manifested as Brahma, Vishna, and Seeva.

These superstitious notions in regard to the efficacy of the Word, and the prohibition against pronouncing it, could, being errors, have formed no part of the pure primitive religion, or of the esoteric doctrine taught by Moses, and the full knowledge of which was confined to the Initiates; unless the whole was but an ingenious invention for the concealment of some other Name or truth, the interpretation and meaning whereof was made known only to the _select few_. If so, the common notions in regard to the Word grew up in the minds of the people, like other errors and fables among all the ancient nations, out of original truths and symbols and allegories misunderstood. So it has always been that allegories, intended as vehicles of truth, to be understood by the sages, have become or bred errors, by being literally accepted.

It is true, that before the masoretic points were invented (which was after the beginning of the Christian era), the pronunciation of a word in the Hebrew language could not be known from the characters in which it was written. It was, therefore, _possible_ for that of the name of the Deity to have been forgotten and lost. It is certain that its true pronunciation is not that represented by the word Jehovah; and therefore that _that_ is not the true name of Deity, nor the Ineffable Word.

The ancient symbols and allegories always had more than one interpretation. They always had a _double_ meaning, and sometimes _more_ than two, one serving as the envelope of the other. Thus the _pronunciation_ of the word was a symbol; and that pronunciation and the word itself were lost, when the knowledge of the true nature and attributes of God faded out of the minds of the Jewish people. That is _one_ interpretation--_true, but not the inner and profoundest one_.

Men were figuratively said to forget the _name_ of God, when they lost that _knowledge_, and worshipped the heathen deities, and burned incense to them on the high places, and passed their children through the fire to Moloch.

Thus the attempts of the ancient Israelites and of the Initiates to ascertain the True Name of the Deity, and its pronunciation, and the loss of the True Word, are an allegory, in which are represented the general ignorance of the true nature and attributes of God, the proneness of the people of Judah and Israel to worship other deities, and the low and erroneous and dishonoring notions of the Grand Architect of the Universe, which all shared except a few favored persons; for even Solomon built altars and sacrificed to Astarat, the goddess of the Tsidunim, and Malcūm, the Aamūnite god, and built high places for Kamūs, the Moabite deity, and Malec the god of the Beni-Aamūn. The true nature of God was unknown to them, like His name; and they worshipped the calves of Jeroboam, as in the desert they did that made for them by Aarūn.

The mass of the Hebrews did not believe in the existence of one only God until a late period in their history. Their early and popular ideas of the Deity were singularly low and unworthy. Even while Moses was receiving the law upon Mount Sinai, they forced Aarūn to make them an image of the Egyptian god Apis, and fell down and adored it. They were ever ready to return to the worship of the gods of the Mitzraim; and soon after the death of Joshua they became devout worshippers of the false gods of all the surrounding nations. "Ye have borne," Amos, the prophet, said to them, speaking of their forty years' journeying in the desert, under Moses, "the tabernacle of your Malec and Kaiūn your idols, the star of your god, which ye made to yourselves".

Among them, as among other nations, the conceptions of God formed by individuals varied according to their intellectual and spiritual capacities; poor and imperfect, and investing God with the commonest and coarsest attributes of humanity, among the ignorant and coarse; pure and lofty among the virtuous and richly gifted. These conceptions gradually improved and became purified and ennobled, as the nation advanced in civilization--being lowest in the historical books, amended in the prophetic writings, and reaching their highest elevation among the poets.

Among _all_ the ancient nations there was one faith and one idea of Deity for the enlightened, intelligent, and educated, and another for the common people. To this rule the Hebrews were no exception. Yehovah, to the mass of the people, was like the gods of the nations around them, except that he was the _peculiar_ God, first of the family of Abraham, of that of Isaac, and of that of Jacob, and afterward the _National_ God; and, as they believed, _more powerful_ than the other gods of the same nature worshipped by their neighbors--"Who among the Baalim is like unto thee, O Yehovah?"--expressed their whole creed.

The Deity of the early Hebrews talked to Adam and Eve in the garden of delight, as he walked in it in the cool of the day; he conversed with Kayin; he sat and ate with Abraham in his tent; that patriarch required a visible token, before he would believe in his 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 his face; he dictated the minutest police regulations and the dimensions of the tabernacle and its furniture, to the Israelites; he insisted on and delighted in sacrifices and burnt-offerings; he was angry, jealous, and revengeful, as well as wavering and irresolute; he allowed Moses to reason him out of his fixed resolution utterly to destroy his people; he commanded the performance of the most shocking and hideous acts of cruelty and barbarity. He hardened the heart of Pharaoh; he repented of the evil that he had said he would do unto the people of Nineveh; and he did it not, to the disgust and anger of Jonah.

Such were the popular notions of the Deity; and either the priests had none better, or took little trouble to correct these notions; or the popular intellect was not enough enlarged to enable them to entertain any higher conceptions of the Almighty.

But such were not the ideas of the intellectual and enlightened few among the Hebrews, It is certain that _they_ possessed a knowledge of the true nature and attributes of God; as the same class of men did among the other nations--Zoroaster, Menu, Confucius, Socrates, and Plato. But their doctrines on this subject were esoteric; they did not communicate them to the people at large, but only to a favored few; and as they were communicated in Egypt and India, in Persia and Phœnicia, in Greece and Samothrace, in the greater mysteries, to the Initiates.

The communication of this knowledge and other secrets, some of which are perhaps lost, constituted, under other names, what we now call _Masonry_, or _Free_ or _Frank-Masonry_. That knowledge was, in one sense, _the Lost Word_, which was made known to the Grand Elect, Perfect, and Sublime Masons. It would be folly to pretend that the _forms_ of Masonry were the same in those ages as they are now. The present name of the Order, and its titles, and the names of the Degrees now in use, were not then known. Even Blue Masonry cannot trace back its _authentic_ history, _with its present Degrees_, further than the year 1700, _if so far_. But, by whatever _name_ it was known in this or the other country, Masonry existed as it now exists, the same in spirit and at heart, not only when Solomon builded the temple, but centuries before--before even the first colonies emigrated into Southern India, Persia, and Egypt, from the cradle of the human race.

The Supreme, Self-existent, Eternal, All-wise, All-powerful, Infinitely Good, Pitying, Beneficent, and Merciful Creator and Preserver of the Universe was the same, by whatever name he was called, to the intellectual and enlightened men of all nations. The name was nothing, if not a symbol and representative hieroglyph of his nature and attributes. The name AL represented his remoteness _above_ men, his _inaccessibility_; BAL and BALA, his _might_; ALOHIM, his various _potencies_; IHUH, _existence_ and the _generation_ of things. None of his names, among the Orientals, were the symbols of a divinely infinite love and tenderness, and all-embracing mercy. As MOLOCH or MALEK he was but an omnipotent _monarch_, a tremendous and irresponsible _Will_; as ADONAÏ, only an arbitrary LORD and _Master_; as AL _Shadaï_, _potent_ and a DESTROYER.

To communicate true and correct ideas in respect of the Deity was one chief object of the mysteries. In them, Khūrūm the King, and Khūrūm the Master, obtained their knowledge of him and his attributes; and in them that knowledge was taught to Moses and Pythagoras.

Wherefore nothing forbids you to consider the whole legend of this Degree, like that of the Master's, an allegory, representing the perpetuation of the knowledge of the True God in the sanctuaries of initiation. By the subterranean vaults you may understand the places of initiation, which in the ancient ceremonies were generally under ground. The Temple of Solomon presented a symbolic image of 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, and has come down to us in Masonry; though the esoteric meaning with which the numbers used by us are pregnant is unknown to the vast majority of those who use them. Those numbers were especially employed that had a reference to the Deity, represented his attributes, or figured in the frame-work of the world, in time and space, and formed more or less the bases of that frame-work. These were universally regarded as sacred, being the expression of order and intelligence, the utterances of Divinity Himself.

The Holy of Holies of the Temple formed a cube; in which, drawn on a plane surface, there are 4+3+2=9 _lines_ visible, and three sides or faces. It corresponded with the number _four_, by which the ancients presented _Nature_, it being the number of substances or corporeal forms, and of the elements, the cardinal points and seasons, and the _secondary_ colors. The number _three_ everywhere represented the Supreme Being. Hence the name of the Deity, engraven upon the _triangular_ plate, and that sunken into the _cube_ of agate, taught the ancient Mason, and teaches us, that the true knowledge of God, of His nature and His attributes, is written by Him upon the leaves of the great Book of Universal Nature, and may be read there by all who are endowed with the requisite amount of intellect and intelligence. This knowledge of God, so written there, and of which Masonry has in all ages been the interpreter, is _the Master Mason's Word_.

Within the Temple, all the arrangements were mystically and symbolically connected with the same system. The vault or ceiling, starred like the firmament, was supported by twelve columns, representing the twelve months of the year. The border that ran around the columns represented the zodiac, and one of the twelve celestial signs was appropriated to each column. The brazen sea was supported by twelve oxen, three looking to each cardinal point of the compass.

And so in our day every Masonic Lodge represents the Universe. Each extends, we are told, from the rising to the setting sun, from the South to the North, from the surface of the Earth to the Heavens, and from the same to the centre of the globe. In it are represented the sun, moon, and stars; three great torches in the East, West, and South, forming a triangle, give it light; and, like the Delta or Triangle suspended in the East, and inclosing the Ineffable Name, indicate, by the mathematical equality of the angles and sides, the beautiful and harmonious proportions which govern in the aggregate and details of the Universe; while those sides and angles represent, by their number, three, the Trinity of Power, Wisdom, and Harmony, which presided at the building of this marvellous work. These three great lights also represent the great mystery of the three principles, of creation, dissolution or destruction, and reproduction or regeneration, consecrated by all creeds in their numerous Trinities.

The luminous pedestal, lighted by the perpetual flame within, is a symbol of that light of _Reason_, given by God to man, by which he is enabled to read in the Book of Nature the record of the thought, the revelation of the attributes of the Deity.

The three Masters, Adoniram, Joabert, and Stolkin, are types of the True Mason, who seeks for knowledge from pure motives, and that he may be the better enabled to serve and benefit his fellow-men; while the discontented and presumptuous Masters who were buried in the ruins of the arches represent those who strive to acquire it for unholy purposes, to gain power over their fellows, to gratify their pride, their vanity, or their ambition.

The Lion that guarded the Ark and held in his mouth the key wherewith to open it, figuratively represents Solomon, the Lion of the Tribe of Judah, who preserved and communicated the key to the true knowledge of God, of His laws, and of the profound mysteries of the moral and physical Universe.

ENOCH [[Hebrew: חנוך], Khanōc], we are told, walked with God three hundred years, after reaching the age of sixty-five--"walked with God, and he was no more, for God had taken him." His name signified in the Hebrew, INITIATE or INITIATOR. The legend of the columns, of granite and brass or bronze, erected by him, is probably symbolical. That of bronze, which survived the flood, is supposed to symbolize the mysteries, of which Masonry is the legitimate successor--from the earliest times the custodian and depository of the great philosophical and religious truths, unknown to the world at large, and handed down from age to age by an unbroken current of tradition, embodied in symbols, emblems, and allegories.

The legend of this Degree is thus, partially, interpreted. It is of little importance whether it is in anywise historical. For its value consists in the lessons which it inculcates, and the duties which it prescribes to those who receive it. The parables and allegories of the Scriptures are not less valuable than history. Nay, they are more so, because ancient history is little instructive, and truths are concealed in and symbolized by the legend and the myth. There are profounder meanings concealed in the symbols of this Degree, connected with the philosophical system of the Hebrew Kabalists, which you will learn hereafter, if you should be so fortunate as to advance. They are unfolded in the higher Degrees. The _lion_ [[Hebrew: אריה,ארי] _Arai_, _Araiah_, which also means the _altar_] still holds in his mouth the key of the enigma of the sphynx.

But there is one application of this Degree, that you are now entitled to know; and which, remembering that Khūrūm, the Master, is the symbol of human freedom, you would probably discover for yourself.