Kitabı oku: «The Mysteries of Free Masonry», sayfa 21

GENERAL LECTURE IN THIS DEGREE

Question—From whence came you? Answer—From the centre of the earth.

Q. How have you come from thence? A. By reflection, and the study of nature.

Q. Who has taught you this? A. Men in general who are blind, and lead others in their blindness.

Q. What do you understand by this blindness? A. I do not understand it to be privy to their mysteries; but I understand under the name of blindness, those who cease to be ardent, after they have been privy to the light of the spirit of reason.

Q. Who are those? A. Those who, through the prejudices of superstition and fanaticism, render their services to ignorance.

Q. What do you understand by fanaticism? A. The zeal of all particular sects which are spread over the earth, who commit crimes by making offerings to fraud and falsehood.

Q. And do you desire to rise from this darkness? A. My desire is to come to the celestial truth, and to travel by the light of the sun.

Q. What represents that body? A. It is the figure of an only God, to whom we ought to pay our adoration. The sun being the emblem of God, we ought to regard it as the image of the Divinity; for that immense body represents wonderfully the infinity of God. He invigorates and produces the seasons, and replenishes nature, by taking the horrors from winter, and produces the delights of spring.

Q. What does the triangle, with the sun in the centre, represent? A. It represents the immensity of the Supreme.

Q. What signifies the three S. S. S.? A. Sanctitas, Scientia, and Syrentia, which signify the science accompanied with wisdom, and make men holy.

Q. What signifies the three candlesticks? A. It represents the course of life, considered in youth, manhood, and old age.

Q. Has it any other meaning? A. Yes, the triple light that shines among us, in order to take men out of darkness and ignorance into which they are plunged, and to bring them to virtue, truth, and happiness, a symbol of our perfection.

Q. What signifies the four triangles that are in the great circles? A. They are the emblems of the four principal views of the life of tranquility, etc. First. Fraternal love to all mankind in general, more particularly for our brethren, who are more attached to us, and who with honor have seen the wretchedness of the vulgar. Second. To be cautious among us of things, and not to demonstrate them clearly to any who are not proper to receive them; and to be likewise cautious in giving credit to any matter, however artfully it may be disguised, without a self-conviction in the heart. Third. To cast from us every matter which we perceive we may ever repent of doing, taking care of this moral precept, "To do to every one of your fellow creatures no more than you would choose to be done to." Fourth. We ought always to confide in our Creator's bounty, and to pray without ceasing, that all our necessities might be relieved as it seems best to him for our advantage; to wait for his blessings patiently in this life; to be persuaded of his sublime decrees, that whatever might fall, contrary to our wishes, will be attended with good consequences; to take his chastisements patiently, and be assured that the end of everything has been done by him for the best, and will certainly lead us to eternal happiness hereafter.

Q. Explain the signification of the seven planets which are enclosed in a triangle, that forms the rays of the exterior circles, and are enclosed in the grand triangle. A. The seven planets, according to philosophy, represent the seven principal passions of the life of man; those passions are very useful when they are used in moderation, for which the Almighty gave them to us, but grow fatal and destroy the body when let loose: and, therefore, it is our particular duty to subdue them.

Q. Explain the seven passions to us. A. 1st. The propagation of species. 2d. Ambition of acquiring riches. 3d. Ambition to acquire glory in the arts and sciences among men in general. 4th. Superiority in civil life. 5th. Joys and pleasures of society. 6th. Amusements and gaieties of life. 7th. Religion.

Q. Which is the greatest sin of all that man can commit, and render him odious to God and man? A. Suicide and homicide.

Q. What signifies the seven cherubims whose names are written in the circle called the "First Heaven?" A. They represent the corporeal delights of this life, which the Eternal gave to man when he created him, and are, seeing, hearing, smelling, tasting, feeling, tranquility, and thought.

Q. What signifies the figure in the moon, which we regard as the figure or image of conception? A. The purity of nature, which procures the holiness of the body; and that there is nothing imperfect in the eyes of the Supreme.

Q. What signifies the figure of the columns? A. They are the emblems of our souls, which is the breath of life proceeding from the All Puissant, and ought not to be soiled by the works of the body, but to be firm as columns.

Q. What does the figure in the porch, which carries a lamb in his arms represent? Ans.—The porch ornamented with the columns of Jachin and Boaz, and surmounted with the grand I, represents our body, over which we ought to have a particular care, in watching our conversation, and also to watch our needs, as the shepherd his flock.

Q. What signify the two letters, I and B, at the porch? A. They signify our entrance in the order of Masonry; also the firmness of the soul, which we ought to possess from hour of our initiation; these we ought to merit, before we can come to the sublime degrees of knowing holy truth, and we ought to preserve them, and be firm in whatever situation we may be in, not knowing whether it may return to our good or evil in the passage of this life.

Q. What signifies the large I in the triangle on the crown of the portico? A. That large I, being the initial of the mysterious name of the Great Architect of the Universe, whose greatness we should always have in our minds, and that our labors ought to be employed to please Him; which we should always have in our view as the sure and only source of our actions.

Q. What signify the seven steps that lead to the entry of the porch? A. They mark the seven degrees in Masonry, which are the principal which we ought to arrive to, in order to come to the knowledge of holy truth.

Q. What does the terrestrial globe represent? A. The world which we inhabit, and wherein Masonry is its principal ornament.

Q. What is the explanation of the great word, Adonai? A. It is the word which God gave to Adam, for him to pray by; a word which our common father never pronounced without trembling.

Q. What signifies "Lux ex tenebris?" A. A man made clear by the light of reason, penetrating this obscurity of ignorance and superstition.

Q. What signifies the river across the globe? A. It represents the utility of our passions, which are necessary to man in the course of his life, as water is necessary to render the earth fertile; as the sun draws up the water, which being purified, falls on the earth and gives verdure.

Q. What signifies the cross, surrounded by two serpents, on the top of the globe? A. It represents to us not to repeat the vulgar prejudices; to be prudent, and to know the bottom of the heart. In matters of religion to be always prepared; not to be of the sentiments with sots, idiots, and the lovers of the mysteries of religion; to avoid such, and not in the least to hold any conversation with them.

Q. What signifies the book, with the word Bible written in it? A. As the Bible is differently interpreted by the different sects who divide the different parts of the earth: Thus the true sons of light, or children of truth, ought to doubt of everything at present, as mysterious or metaphysics: Thus all the decisions of theology and philosophy, teach not to admit that which is not demonstrated as clearly as that 2 and 2 are equal to 4; and on the whole to adore God, and him only; to love him better than yourself; and always to have a confidence on the bounties and promises of our Creator. Amen. Amen. Amen.

To Close the Council.—Question (by Father Adam): Brother Truth, what progress have men made on earth to come to true happiness? Answer (by Brother Truth): Men have always fallen on the vulgar prejudices, which are nothing but falsehood; very few have struggled, and less have knocked at the door of this holy place, to attain the full light of real truth, which we all ought to acquire.

Then says Father Adam, "My dear children, depart and go among men, endeavor to inspire them with the desire of knowing holy truth, the pure source of all perfection." Father Adam then puts his right hand on his left breast; when all the brethren raise the first finger of the right hand, and then the Council of the Knights of the Sun is closed by seven knocks.

PRINCES OF JERUSALEM

Prerogatives of the Princes.—Princes of Jerusalem have a right to inspect all Lodges or Councils of an inferior degree, and can revoke and annul all the work done in such Councils or Lodges, if the same shall be inconsistent with the regulations of Masonry.

In countries where there are no Grand Lodges, they have power to confer the blue degrees. They are the supreme judges of all transactions in the lower degrees; and no appeal can be made to the Supreme Councils of the upper degrees, until an opinion has been given by the Grand Council of Princes of Jerusalem, and the result of their opinion has been made known.

A Prince of Jerusalem who visits an inferior Lodge or Council, ought to present himself in the dress and ornaments of this degree. When his approach is announced, the presiding officer must send a Prince of Jerusalem to examine him, and if he reports in his favor, the arch of steel is to be formed, and he is conducted beneath it to his seat on the left of the presiding officer. An entry of his name and rank is made on the records, that he may henceforward receive our honors without any examination.

Five Princes are necessary to form a Grand Council.

Duties of Princes.—They are carefully to observe the rules of justice and good order, and to maintain irreproachable lives. If guilty of unmasonic conduct, they are to be punished at the discretion of the Grand Council. Expulsions are to be notified to the Grand Councils of the upper degrees, and to all inferior Masonic bodies within the district.

If a Prince solicits a vote at an election, he is to be punished with perpetual exclusion.

The annual election is to take place on the twenty third day of the Jewish month Adar. The meetings of the Councils are termed Conventions.

Apartments Used in This Degree.—There are two apartments, connected by a long, narrow passage. The western represents the court of Zerubbabel, at Jerusalem. The hangings are yellow. Over the throne is a yellow canopy. On a triangular pedestal, before the throne, are placed a naked sword, an arrow of justice, a balance, and a shield on which is an equilateral triangle, a sceptre, a chandelier of five branches, which are all lighted in the latter part of the ceremony of reception. The eastern apartment represents the cabinet of Darius. It is hung with red; the canopy is red. Before the throne is a small square pedestal, and in it a drawn sword, a sceptre, paper, pens, etc. The chief Minister of State sits near Darius.

Officers of the Grand Council.—The first officer is styled "Most Equitable Prince," and is on the throne. The Senior Warden and Junior Warden are styled "Most Enlightened;" seated in the West. The other officers and the members are styled "Valiant Princes."

Dress.—The "Most Equitable" wears a yellow robe and turban. The apron is red; on it are painted the temple, a square, a buckler, a triangle, and a hand; the flap is yellow; on it a balance, and the letters D. Z. [Darius and Zerubbabel.] Gloves are red. Sash is yellow, edged with gold, embroidered by a balance, a hand, a poniard, five stars, and two crowns, it is worn from right to left.

Jewel.—A golden medal; on one side a hand holding a balance in equilibris; on the other a two-edged sword, with five stars around the point, and the letters D. Z.

Alarm.—The alarm is three and two (!!! !!).

Opening.—The "Most Equitable" strikes one, and says, "Valiant Grand Master of Ceremonies, what is the first business of a Grand Council of the Princes of Jerusalem?" Grand Master of Ceremonies. "To see that the guards are at their proper stations." M. E. "Attend to that duty, and inform," etc. G. M. C.—"It is done, Most Equitable." Most Equitable strikes two; the Junior Warden rises. M. E.—"Valiant Junior Warden, what is our next business?" J. W.—"To see that all present are Princes of Jerusalem." M. E.—"Attend to that duty." J. W.—"We are all Princes of Jerusalem." Most Equitable (striking thrice).—"Valiant Senior Warden, what is the hour?" Senior Warden.—"The rising of the sun." M. E.—"What duty remains to be done?" S. W.—"To arrange the Princes in two columns, for the proper discharge of their duties." M. E.—"Attend to that duty." S. W.—"Most Equitable, it is done." M. E.—"Valiant Junior and Senior Wardens, inform your respective columns that I am about to open this Grand Council of Princes of Jerusalem, by three and two." (That is done.) M. E.—"Attention, Valiant Princes! (The signs are given; the Most Equitable strikes three and two; this is repeated by the Wardens.) I declare this Grand Council duly opened and in order for business."

Reception.—The candidate, being hoodwinked, is led by the Master of Ceremonies to the door—the alarm is given—the door is opened without any ceremony, and the candidate is led to the east, and thus addressed: Most Equitable.—"What is your desire?" Candidate.—"I come to prefer the complaints of the people of Israel against the Samaritans, who have refused to pay the tribute imposed on them for defraying the expense of the sacrifices offered to God in the temple." M. E. (who represents Zerubbabel).—"I have no power over the Samaritans; they are subject to King Darius, who is at Babylon; it is to him that such complaints must be preferred; but as we are all interested in this thing, I will arm you, and cause you to be accompanied by four Knights, that you may more easily surmount any difficulty which may present itself in your journey to the court of the King of Persia." The bandage is now removed from the eyes of the candidate; he is armed with a sword and buckler, and decorated as a Knight of the East. The four Knights who accompany him are armed in a similar manner. They commence their journey, and are attacked by some armed ruffians, whom they repulse. They arrive at the door of the cabinet of Darius. The candidate enters with one of the Knights, and thus addresses the King:—"Mighty King! the Samaritans refuse to pay the tribute imposed on them by Cyrus, King of Persia, for defraying the expenses of the sacrifices which are offered in the temple which we have rebuilt; the people of Israel entreat that you will compel the Samaritans to perform their duty." Darius.—"Your request is just and equitable; I order that the Samaritans shall immediately pay the tribute imposed on them. My Chief Minister shall deliver to you my decree for this purpose. Go in Peace!" The candidate retires; the Chief Minister follows, and delivers the decree to him. After surmounting various obstacles, candidate is met on his return by the Knights with lighted torches, and is thus conducted with triumph into the presence of Zerubbabel, and says:—"I deliver to you the decree of Darius, King of Persia, which we have obtained after defeating our enemies, and encountering many dangers in our journey." Most Equitable reads the decree as follows:—"We, Darius, 'King of Kings!' willing to favor and protect our people at Jerusalem, after the example of our illustrious predecessor, King Cyrus, do will and ordain that the Samaritans, against whom complaints have been made, shall punctually pay the tribute money which they owe for the sacrifices of the temple—otherwise they shall receive the punishment due to their disobedience. Given at Shushan, the palace, this fourth day of the second month, in the year 3534, and of our reign the third, under the seal of our faithful Darius. [L. S.]" M. E.—"The people of Jerusalem are under the greatest obligations to you for the zeal and courage displayed by you in surmounting the obstacles which you encountered in your journey; as a reward we shall confer on you the mysteries of the degree of Prince of Jerusalem. Are you willing to take an obligation, binding you to an exact observance of our laws, and a careful concealment of our mysteries?" Candidate.—"I am." M. E.—"Kneel before the altar for that purpose."

Obligation.—I, A. B., do solemnly promise and swear, in the presence of Almighty God, the Great Architect of heaven and earth, and of these Valiant Princes of Jerusalem, that I will never reveal the mysteries of the degree of Prince of Jerusalem to any one of an inferior degree, or to any other person whatever. I promise and swear, as a Prince of Jerusalem, to do justice to my brethren, and not to rule them tyranically, but in love. I promise and swear that I will never, by word or deed, attack the honor of any Prince of Jerusalem; and that I will not assist in conferring this degree except in a lawful Grand Council of Princes of Jerusalem. All this I promise and swear, under the penalty of being stripped naked, and having my heart pierced with a poniard. So help me God. Amen! Amen! Amen!

The Most Equitable raises the candidate, and gives him the following signs, tokens, and words:—First Sign—Extend the right arm horizontally at the height of the shoulder. This is termed the sign of command. First Token.—Each places his left hand on his left hip, and the right hand on his brother's left shoulder. Second Token.—Join left hands, placing the thumb on the second joint of the little finger; with the thumb strike five times on that joint. Pass-word.—"Tebeth." The name of the Jewish month in which the Ambassadors entered Jerusalem. Sacred Word.—"Adar." The name of the month in which thanks were given to God for the completion of the temple. In some Councils the following sign is given, viz.:—Present yourself before your brother with your sword advanced, and your left hand resting on your hip, as if to commence a combat. He will answer the sign by extending his arm at the height of the shoulder, the right foot forming a square with the toe of the left. The March.—Five steps on the diagonal of the square towards the throne. Age.—The age of a Prince of Jerusalem, is 5 times 15.

Most Equitable.—"I now appoint and constitute you, with your four companions, Princes and Governors of Jerusalem, that you may render justice to all the people. I decorate you with a yellow sash, to which is attached a gold medal. The 'balance' on it is to admonish you to make equity and justice your guides. The 'hand of justice' is a mark of your authority over the people. The 'emblems' of the 'apron' with which I now invest you, have reference to the works and virtues of Masons, and to your duty in the high office with which you are invested. As Princes of Jerusalem, you will assemble in two chambers of the temple. Be just, merciful, and wise."

Lecture.—Question—Are you a Prince of Jerusalem? Answer—I know the road to Babylon.

Q. What were you formerly? A. A Knight of the East.

Q. How did you arrive at the dignity of a Prince of Jerusalem? A. By the favor of Zerubbabel, and the courage which I manifested in many conflicts.

Q. Where did the Prince of Jerusalem travel? A. From Jerusalem to Babylon.

Q. Why? A. The Samaritans having refused to pay the tribute imposed on them for defraying the expense of the sacrifices offered to God in the temple, an embassy was dispatched to Babylon, to obtain justice of King Darius.

Q. How many Knights constituted this embassy? A. Five.

Q. Did they encounter any difficulty in their journey? A. They did. The Samaritans, against whom they were to prefer a complaint, armed themselves and attacked the ambassadors, but were defeated.

Q. What did they obtain from Darius? A. A decree ordering the Samaritans to pay the tribute, or suffer punishment.

Q. How were the ambassadors received on their return to Jerusalem? A. At some distance from the city they were met by the people, who accompanied them to the temple singing songs of joy. On reaching the temple and making their report, and presenting the decree of Darius, they were constituted Princes of Jerusalem.

Q. How were they habited as Princes of Jerusalem? A. In cloth of gold.

Q. What were their decorations? A. A yellow sash trimmed with gold from right to left; to which was attached a golden medal, on which was engraved a balance, a sword, five stars, and the letters D. Z.

Q. What is signified by the five stars on the sash? A. They are emblematic of the five Knights who journeyed from Jerusalem to Babylon.

Q. What is the age of a Prince of Jerusalem? A. Five times fifteen.

Close.—Most Equitable. "Most Enlightened Junior and Senior Wardens, announce to your respective columns that I am about to close this Grand Council by five times fifteen." Each Warden strikes five; all rise and the notice is given. M. E. "Attention, Princes of Jerusalem? (The signs are given. The Most Equitable strikes five times fifteen, which is repeated by the Wardens.) Be just, merciful and wise! I declare this Grand Council duly closed."