Thorough, faithful, and honest endeavor to improve, is always successful, and the highest happiness. To sigh sentimentally over human misfortune, is fit only for the mind"s childhood; and the mind"s misery is chiefly its own fault; appointed, under the good Providence of G.o.d, as the punisher and corrector of its fault. In the long run, the mind will be happy, just in proportion to its fidelity and wisdom. When it is miserable, it has planted the thorns in its own path; it grasps them, and cries out in loud complaint; and that complaint is but the louder _confession_ that the thorns which grew there, _it_ planted.

A certain kind and degree of spirituality enter into the largest part of even the most ordinary life. You can carry on no business, without some faith in man. You cannot even dig in the ground, without a reliance on the unseen result. You cannot think or reason or even step, without confiding in the inward, spiritual principles of your nature. All the affections and bonds, and hopes and interests of life centre in the spiritual; and you know that if that central bond were broken, the world would rush to chaos.

Believe that there is a G.o.d; that He is our father; that He has a paternal interest in our welfare and improvement; that He has given us powers, by means of which we may escape from sin and ruin; that He has destined us to a future life of endless progress toward perfection and a knowledge of Himself--believe this, as every Mason should, and you can live calmly, endure patiently, labor resolutely, deny yourselves cheerfully, hope steadfastly, and be conquerors in the great struggle of life. Take away any one of these principles, and what remains for us?

Say that there is no G.o.d; or no way opened for hope and reformation and triumph, no heaven to come, no rest for the weary, no home in the bosom of G.o.d for the afflicted and disconsolate soul; or that G.o.d is but an ugly blind _Chance_ that stabs in the dark; or a _some_what that is, when attempted to be defined, a _no_what, emotionless, pa.s.sionless, the Supreme _Apathy_ to which all things, good and evil, are alike indifferent; or a jealous G.o.d who revengefully visits the sins of the fathers on the children, and when the fathers have eaten sour grapes, sets the children"s teeth on edge; an arbitrary supreme _Will_, that has made it _right_ to be virtuous, and wrong to lie and steal, because IT _pleased_ to _make_ it so rather than otherwise, retaining the power to reverse the law; or a fickle, vacillating, inconstant Deity, or a cruel, bloodthirsty, savage Hebrew or Puritanic one; and we are but the sport of chance and the victims of despair; hapless wanderers upon the face of a desolate forsaken, or accursed and hated earth; surrounded by darkness, struggling with obstacles, toiling for barren results and empty purposes, distracted with doubts, and misled by false gleams of light; wanderers with no way, no prospect, no home; doomed and deserted mariners on a dark and stormy sea, without compa.s.s or course, to whom no stars appear; tossing helmless upon the weltering, angry waves, with no blessed haven in the distance whose guiding-star invites us to its welcome rest.

The religious faith thus taught by Masonry is indispensable to the attainment of the great ends of life; and must therefore have been designed to be a part of it. We are made for this faith; and there must be something, somewhere, for us to believe in. We cannot grow healthfully, nor live happily, without it. It is therefore _true_. If we could cut off from any soul all the principles taught by Masonry, the faith in a G.o.d, in immortality, in virtue, in essential rect.i.tude, that soul would sink into sin, misery, darkness, and ruin. If we could cut off all sense of these truths, the man would sink at once to the grade of the animal.

No man can suffer and be patient, can struggle and conquer, can improve and be happy, otherwise than as the swine are, without conscience, without hope, without a reliance on a just, wise, and beneficent G.o.d. We must, of necessity, embrace the great truths taught by Masonry, and live by them, to live happily. "_I put my trust in G.o.d_," is the protest of Masonry against the belief in a cruel, angry, and revengeful G.o.d, to be feared and not reverenced by His creatures.

Society, in its great relations, is as much the creation of Heaven as is the system of the Universe. If that bond of gravitation that holds all worlds and systems together, were suddenly severed, the universe would fly into wild and boundless chaos. And if we were to sever all the moral bonds that hold society together; if we could cut off from it every conviction of Truth and Integrity, of an authority above it, and of a conscience within it, it would immediately rush to disorder and frightful anarchy and ruin. The religion we teach is therefore as really a principle of things, and as certain and true, as gravitation.

Faith in moral principles, in virtue, and in G.o.d, is as necessary for the guidance of a man, as instinct is for the guidance of an animal. And therefore this faith, as a principle of man"s nature, has a mission as truly authentic in G.o.d"s Providence, as the principle of instinct. The pleasures of the soul, too, must depend on certain principles. They must recognize a soul, its properties and responsibilities, a conscience, and the sense of an authority above us; and these are the principles of faith. No man can suffer and be patient, can struggle and conquer, can improve and be happy, without conscience, without hope, without a reliance on a just, wise, and beneficent G.o.d. We must of necessity embrace the great truths taught by Masonry, and live by them, to live happily. Everything in the universe has fixed and certain laws and principles for its action;--the star in its...o...b..t, the animal in its activity, the physical man in his functions. And he has likewise fixed and certain laws and principles as a spiritual being. His soul does not die for want of aliment or guidance. For the rational soul there is ample provision. From the lofty pine, rocked in the darkening tempest, the cry of the young raven is heard; and it would be most strange if there were no answer for the cry and call of the soul, tortured by want and sorrow and agony. The total rejection of all moral and religious belief would strike out a principle from human nature, as essential to it as gravitation to the stars, instinct to animal life, the circulation of the blood to the human body.

G.o.d has ordained that life shall be a social state. We are members of a civil community. The life of that community depends upon its moral condition. Public spirit, intelligence, uprightness, temperance, kindness, domestic purity, will make it a happy community, and give it prosperity and continuance. Wide-spread selfishness, dishonesty, intemperance, libertinism, corruption, and crime, will make it miserable, and bring about dissolution and speedy ruin. A whole people lives one life; one mighty heart heaves in its bosom; it is one great pulse of existence that throbs there. One stream of life flows there, with ten thousand intermingled branches and channels, through all the homes of human love. One sound as of many waters, a rapturous jubilee or a mournful sighing, comes up from, the congregated dwellings of a whole nation.

The Public is no vague abstraction; nor should that which is done against that Public, against public interest, law, or virtue, press but lightly on the conscience. It is but a vast expansion of individual life; an ocean of tears, an atmosphere of sighs, or a great whole of joy and gladness. It suffers with the suffering of millions; it rejoices with the joy of millions. What a vast crime does he commit,--private man or public man, agent or contractor, legislator or magistrate, secretary or president,--who dares, with indignity and wrong, to strike the bosom of the Public Welfare, to encourage venality and corruption, and shameful sale of the elective franchise, or of office; to sow dissension, and to weaken the bonds of amity that bind a Nation together! What a huge iniquity, he who, with vices like the daggers of a parricide, dares to pierce that mighty heart, in which the ocean of existence is flowing!

What an unequalled interest lies in the virtue of every one whom we love! In his virtue, nowhere but in his virtue, is garnered up the incomparable treasure. What care we for brother or friend, compared with what we care for his honor, his fidelity, his reputation, his kindness?

How venerable is the rect.i.tude of a parent! How sacred his reputation!

No blight that can fall upon a child, is like a parent"s dishonor.

Heathen or Christian, every parent would have his child do well; and pours out upon him all the fullness of parental love, in the one desire that he _may_ do well; that he may be worthy of his cares, and his freely bestowed pains; that he may walk in the way of honor and happiness. In that way he cannot walk one step without virtue. Such is life, in its relationships. A thousand ties embrace it, like the fine nerves of a delicate organization; like the strings of an instrument capable of sweet melodies, but easily put out of tune or broken, by rudeness, anger, and selfish indulgence.

If life could, by any process, be made insensible to pain and pleasure; if the human heart were hard as adamant, then avarice, ambition, and sensuality might channel out their paths in it, and make it their beaten way; and none would wonder or protest. If we could be patient under the load of a mere worldly life; if we could bear that burden as the beasts bear it; then, _like_ beasts, we might bend all our thoughts to the earth; and no call from the great Heavens above us would startle us from our plodding and earthly course.

But we art _not_ insensible brutes, who can refuse the call of reason and conscience. The soul is capable of remorse. When the great dispensations of life press down upon us, we weep, and suffer and sorrow. And sorrow and agony desire other companionships than worldliness and irreligion. We are not willing to bear those burdens of the heart, fear, anxiety, disappointment, and trouble, without any object or use. We are not willing to suffer, to be sick and afflicted, to have our days and months lost to comfort and joy, and overshadowed with calamity and grief, without advantage or compensation; to barter away the dearest treasures, the very sufferings, of the heart; to sell the life-blood from failing frame and fading cheek, our tears of bitterness and groans of anguish, for nothing. Human nature, frail, feeling, sensitive, and sorrowing, cannot bear to suffer for nought.

Everywhere, human life is a great and solemn dispensation. Man, suffering, enjoying, loving, hating, hoping, and fearing, chained to the earth and yet exploring the far recesses of the universe, has the power to commune with G.o.d and His angels. Around this great action of existence the curtains of Time are drawn; but there are openings through them which give us glimpses of eternity. G.o.d looks down upon this scene of human probation. The wise and the good in all ages have interposed for it, with their teachings and their blood. Everything that exists around us, every movement in nature, every counsel of Providence, every interposition of G.o.d, centres upon one point--the fidelity of man. And even if the ghosts of the departed and remembered could come at midnight through the barred doors of our dwellings, and the shrouded dead should glide through the aisles of our churches and sit in our Masonic Temples, their teachings would be no more eloquent and impressive than the dread realities of life; than those memories of misspent years, those ghosts of departed opportunities, that, pointing to our conscience and eternity, cry continually in our ears, "_Work while the day lasts! for the night of death cometh, in which no man can work_."

There are no tokens of public mourning for the calamity of the soul. Men weep when the body dies; and when it is borne to its rest, they follow it with sad and mournful procession. But for the dying soul there is no open lamentation; for the lost soul there are no obsequies.

And yet the mind and soul of man have a value which nothing else has.

They are worth a care which nothing else is worth; and to the single, solitary individual, they ought to possess an interest which nothing else possesses. The stored treasures of the heart, the unfathomable mines that are in the soul to be wrought, the broad and boundless realms of Thought, the freighted argosy of man"s hopes and best affections, are brighter than gold and dearer than treasure.

And yet the mind is in reality little known or considered. It is _all_ which man permanently _is_, his inward being, his divine energy, his immortal thought, his boundless capacity, his infinite aspiration; and nevertheless, few value it for what it is worth. Few see a brother-mind in others, through the rags with which poverty has clothed it, beneath the crushing burdens of life, amidst the close pressure of worldly troubles, wants and sorrows. Few acknowledge and cheer it in that humble blot, and feel that the n.o.bility of earth, and the commencing glory of Heaven are there.

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 G.o.d 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 s.p.a.ce, Time, and Eternity. That, under G.o.d, is the Sovereign Dispenser to man of all the blessings and glories that lie within the compa.s.s 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 ADONA, one of the names of G.o.d, usually translated Lord; and which the Hebrews, in reading, always subst.i.tute 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 princ.i.p.al 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 Tsadoc 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 _pa.s.sive_, 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: ?? ????], Rab Banaim,] symbolizes the const.i.tutional 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, pa.s.sing these by, they permit factions or sordid interests to select for them the small, the low, the ign.o.ble, 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 n.o.bles, 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 partic.i.p.ation in our privileges, to a share in our joys and our sorrows.

[Ill.u.s.tration]

[Ill.u.s.tration]

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 p.r.o.nounce 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 p.r.o.nounce the Sacred Name; that wherever it occurs, they have for ages read the word _Adona_ 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 p.r.o.nunciation 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 superst.i.tion, 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 sanct.i.ty 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 p.r.o.nounce the word AUM or OM, the Sacred Name of the One Deity, manifested as Brahma, Vishna, and Seeva.

These superst.i.tious notions in regard to the efficacy of the Word, and the prohibition against p.r.o.nouncing 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 p.r.o.nunciation 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 p.r.o.nunciation 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 _p.r.o.nunciation_ of the word was a symbol; and that p.r.o.nunciation and the word itself were lost, when the knowledge of the true nature and attributes of G.o.d 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 G.o.d, when they lost that _knowledge_, and worshipped the heathen deities, and burned incense to them on the high places, and pa.s.sed 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 p.r.o.nunciation, and the loss of the True Word, are an allegory, in which are represented the general ignorance of the true nature and attributes of G.o.d, the p.r.o.neness 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 G.o.ddess of the Tsidunim, and Malc.u.m, the Aamunite G.o.d, and built high places for Kamus, the Moabite deity, and Malec the G.o.d of the Beni-Aamun. The true nature of G.o.d 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 Aarun.