The Mysteries of Free Masonry

Lecture.—Question—Are you a Knight of the Sun? Answer—I have mounted the seven principal steps of Masonry; I have penetrated into the bowels of the earth, and among the ancient ruins of Enoch found the most grand and precious treasures of the Masons. I have seen, contemplated, and admired the great, mysterious, and formidable name engraved on the triangle; I have broken the pillar of beauty, and thrown down the two columns that supported it.

Q. Pray tell me what is that mysterious and formidable name? A. I cannot unfold the sacred characters in this manner, but substitute in its place the grand word of [represented by the Hebrew consonants Jod, He, Vau, He.]

Q. What do you understand by throwing down the columns that sustained the pillar of beauty. A. Two reasons.—First. When the temple was destroyed by Nebuzaradan, general of the army of Nebuchadnezzar, I was one that helped to defend the Delta on which was engraved the ineffable name; and I broke down the columns of beauty, in order that it should not be profaned by the infidels. Second. As I have deserved, by my travel and labor, the beauty of the great "Adonai" (Lord), the mysteries of Masonry, in passing the seven principal degrees.

Q. What signifies the seven planets? A. The lights of the celestial globe and also their influence, by which every matter exists on the surface of the earth or globe.

Q. From what is the terrestrial globe formed? A. From the matter which is formed by the concord of the four elements, designed by the four triangles, that are in regard to them as the four greater planets.

Q. What are the names of the seven planets? A. Sun, Moon, Mars, Jupiter, Venus, Mercury, and Saturn.

Q. Which are the four elements? A. Air, fire, earth, and water.

Q. What influence have the seven planets on the four elements? A. Three general matters of which all bodies are composed—life, spirit, and body; otherwise, salt, sulphur and mercury.

Q. What is life or salt? A. The life given by the Eternal Supreme, or the planets, the agents of nature.

Q. What is the spirit or sulphur? A. A fixed matter, subject to several productions.

Q. What is the body or mercury? A. Matter conducted or refined to its form by the union of salt and sulphur, or the agreement of the three governors of nature.

Q. What are those three governors of nature? A. Animal, vegetable and mineral.

Q. What is animal? A. We understand in this, life—all that is divine and amiable.

Q. Which of the elements serve for his productions? A. All the four are necessary, among which, nevertheless, air and fire are predominant; and it is those that render the animal the perfection of the three governments, which man is elevated to by one-fourth of the breath of the Divine Spirit, when he receives his soul.

Q. What is the vegetable? A. All that seems attached to the earth reigns on the surface.

Q. Of what is it composed? A. Of a generative fire, formed into a body whilst it remains in the earth, and is purified by its moisture and becomes vegetable, and receives life by air and water; whereby the four elements, though different, co-operate jointly and separately.

Q. What is the mineral? A. All that is generated and secreted in the earth.

Q. What do we understand by this name? A. That which we call metals and demi-metals and minerals.

Q. What is it that composes the minerals? A. The air penetrating by the celestial influence into the earth, meets with a body, which, by its softness, fixes, congeals, and renders the mineral matter more or less perfect.

Q. Which are the perfect metals? A. Gold and silver.

Q. Which are the imperfect metals? A. Brass, lead, tin, iron and quicksilver.

Q. How come we by the knowledge of these things? A. By frequent observations and the experiments made in natural philosophy, which have decided to a certainty that nature gives a perfection to all things, if she has time to complete her operations.

Q. Can art bring metal to perfection so fully as nature? A. Yes; but in order to do this, you must have an exact knowledge of nature.

Q. What will assist you to bring forth this knowledge? A. A matter brought to perfection, this has been sought for under the name of the philosopher's stone.

Q. What does the globe represent? A. An information of philosophers, for the benefit of the art in this work.

Q. What signify the words, "Lux ex tenebris?" A. That is the depth of darkness you ought to retire from, in order to gain the true light.

Q. What signifies the cross on the globe? A. The cross is the emblem of the true elected.

Q. What represent the three candlesticks? A. The three degrees of fire, which the artist must have knowledge to give, in order to procure the matters from which it proceeds.

Q. What signifies the word Stibium? A. It signifies antimony, or the first matter of all things.

Q. What signify the seven degrees? A. The different effectual degrees of Masonry which you must pass to come to the Sublime Degree of Knights of the Sun.

Q. What signify the divers attributes in those degrees? A. First. The Bible, or God's law, which we ought to follow. Second. The compass teaches us to do nothing unjust. Third. The square conducts us equal to the same end. 4th. The level demonstrates to us, all that is just and equitable. Fifth. The perpendicular, to be upright and subdue the veil of prejudice. Sixth. The tressle-board is the image of our reason, where the functions are combined to effect, compare and think. Seventh. The rough-stone is the resemblance of our vices, which we ought to reform. Eighth. The cubic stone is our passions, which we ought to surmount. Ninth. The columns signify strength in all things. Tenth. The blazing star teaches that our hearts ought to be as a clear sun, among those that are troubled with the things of this life. Eleventh. The key teaches to have a watchful eye over those who are contrary to reason. Twelfth. The box teaches to keep our secrets inviolably. Thirteenth. The urn learns us that we ought to be as delicious perfumes. Fourteenth. The brazen sea, that we ought to purify ourselves, and destroy vice. Fifteenth. The circles on the triangles demonstrate the immensity of the divinity under the symbol of truth. Sixteenth. The poniard teacheth the step of the elected, many are called, but few are chosen to the sublime knowledge of pure truth. Seventeenth. The word albra signifies a king full of glory and without blot. Eighteenth. The word Adonai signifies Sovereign Creator of all things. Nineteenth. The seven cherubims are the symbols of the delights of life, known by seeing, hearing, tasting, feeling, smelling, tranquility, and thought.

Q. What represents the sun? A. It is an emblem of Divinity, which we ought to regard as the image of God. This immense body represents the infinity of God's wonderful will, as the only source of light and good. The heat of the sun produces the rule of the seasons, recruits nature, takes darkness from the winter, in order that the deliciousness of spring might succeed. End of the physical lecture.

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!