Passaggio all'Oriente Eterno del Carissimo Fratello Blasco Mucci

Carissimi Fratelli,

vogliate annunciare alle Vostre Colonne il passaggio all'Oriente Eterno del Carissimo Fratello Blasco Mucci, avvenuto Venerdì 27 Novembre.

Le esequie si svolgeranno Domenica 28 Novembre alle ore 16 presso la chiesa di San Michele a Rovezzano, in Via Aretina Vecchia a Firenze.

http://www.youtube.com/watch?v=FiU2bcU7VFo&feature=mfu_in_order&list=UL

Blasco e' uno di quei fratelli che pensi che non possano mai lasciarti. Sono immortali, sono immortali le loro opere, le loro azioni. Non me l'aspettavo che Blasco ci lasciasse cosi' presto. Appena venti giorni fa avevamo parlato del futuro del suo Laboratorio, la rivista del collegio toscano che era e restera' per sempre legato al suo nome. Sotto la testata scriveremo "fondata da Blasco Mucci". Negli anni della sua direzione l'aveva fatta crescere con l'amore di un padre verso il figlio. Gli ha dedicato tantissime ore del suo tempo. Il Laboratorio, la Massoneria, Annetta e Daniele erano i suoi amori.
Non sembra vero che non si possa rivedere Blasco in Borgo Albizi con l'inseparabile basco e il suo modo di fare gentile e affettuoso. Ci manchera' quel suo "pace e prosperita'" con cui salutava prima di andare dalla sua Annetta.
Blasco era un poeta a suo modo. Chissa' come avrebbe voluto essere ricordato? Forse con una dotta citazione come lui sapeva fare. Io voglio soltanto dirti: "ti voglio bene Blasco"

Stefano Bisi

Precetti Massonici

Dio è la saggezza eterna, immutabile, intelligente. Tu l’onorerai con la pratica delle virtù. Fai bene per amore del bene.

La tua anima è immortale. Non fare cosa che possa degradarla. Guardati dal contaminare la tua memoria.

Fai agli altri ciò che vorresti gli altri facessero a te stesso.

Onora i tuoi genitori. Rispetta gli anziani. Istruisci la gioventù. Proteggi l’infanzia.

Ama la tua patria ed obbedisci alle sue leggi, adoperandoti per il loro perfezionamento.

Fuggi le false amicizie. Ama i buoni, compatisci i deboli, fuggi i cattivi. Non odiare nessuno.

Parla fermamente con i grandi, sinceramente con gli amici, dolcemente con gli inferiori, teneramente con i poveri.

Non giudicare leggermente le azioni degli uomini: loda poco e biasima ancor meno. pensa che per giudicare gli uomini occorre scandagliarne il cuore e scrutarne le intenzioni.

Cerca la verità,rispetta le credenze e le fedi sincere.

Rispetta la donna,non abusar mai della sua debolezza.

Sii per tuo figlio un protettore fedele: fa che fino a dieci anni ti creda, che sino a venti ti ami, che sino alla morte ti rispetti.

Sino a dieci anni sii per lui il maestro, sino a venti il padre, sino alla morte l’amico.

Sforzati di conoscere gli uomini per imparare a conoscere te stesso.

Freemasonry in Egypt

SOVRANO SANTUARIO

Rito Antico e Primitivo di Memphis Italia

Supreme Council Sovereign Sanctuary of Italy of the Ancient and Primitive Rite

Regular Body of the Ancient and Primitive Rite Memphis of Italy

Ancient and Honourable Fraternity of and Accepted Masons

Freemasonry in Egypt

Freemasonry first appeared in Egypt on 1798, introduced by French Masons in Napoleon’s conquering armies. Napoleon was initiated June 12-19 1798 in the Army Philadelphe Lodge, Malta (Napoleon appointed his brothers to Masonic office: Louis was named Deputy Grand Master in 1805; Jerome was Grand Master of the Grand Orient Westphalia; the eldest, Joseph was made a Freemason at the Tuilleries in April of 1805, and appointed Grand Master of the Grand Orient of France; and Lucien was a member of the Grand Orient of France.) and he used the Craft to befriend the people by first showing every respect for their religion and then mixing with them socially in an international brotherhood. He published pamphlets about respecting the Moslem religion and in founding the Isis Lodge, into which several eminent people were initiated.

The name “Isis” was adopted after the mysterious rites of the Priests of Isis, sister and wife of Osiris, a prominent figure in Egyptian mythology. It practised the Ancient and Primitive Rite of Memphis, named after the place where the fraternity of priests met and which was the great school of wisdom and mysteries of the Egyptians. The Ancient and Primitive Rite of Memphis continues the Hermetic and spiritual teachings of the Ancient Egyptians.

The Rite is known to practise 95 Degrees, each with their respective secrets and ceremonies.

Isis Lodge prospered under its first Master, General Kleber, until he was murdered in 1800. At this time, following the withdrawal of the French, Freemasonry seems to have gone underground.

In 1830, some Italians formed the Carbonari Lodge in Alexandria. This Lodge was altogether political and, as its activities were closely watched by the Government, its meetings were held in complete secrecy. It proved popular, however, and a further Lodge Menes, working the Memphis Rite, was founded which also prospered.

One of the most active members, of the Rite of Memphis was Samuel Honnis, he founded a number of French Lodges in Alexandria, Ismailia, Port Said, Suez and Cairo, including the Al Ahram in Alexandria in 1845. This was recognized by the Government and many Senior Officials were initiated into it, including the famous Emir Abd el Gazairi, who fought the French in Algeria and, whilst exiled in Syria, gave refuge to and saved hundreds of Christian families during the.

Damascus massacres. Another famous member of the Rite of Memphis was Salvatore Zola. He also founded the first Italian Lodge to work the Ancient and Accepted Scottish Rite in Alexandria in 1849.

In 1836, the Sovereign Sanctuary of the Rite of Memphis in France issued a Warrant for a Provincial Grand Council in Egypt and several more Lodges were founded in Egypt under the Italian jurisdiction and others up to 1862, all of which worked in perfect harmony with the French Provincial Grand Lodge.

However, Egyptian Masons who found themselves working under such varied Constitutions, decided to have one of their own. In 1864, a Provisional Warrant (confirmed in 1866) was granted by the Grand Orient of Italy creating the Grand Orient of Egypt to work the higher Degrees and a National Grand Lodge of Egypt to work the first three Degrees.

This placed order between the many rites and Constitutions and this Masonic Authority gradually became recognised worldwide. Prince Halim (an Initiate of Bulwer Lodge of Cairo) was made Supreme Grand Commander and was succeeded by Salvatore Zola.

The Khedive Ismail, one of the greatest figures in 19th century Egypt, although not a Mason, patronised the order as a prominent humanitarian organisation and allowed his son Tewfik to be initiated.

In 1881, The Khedive Tewfik Pasha became Grand Master and held sway over more than 500 Lodges working in English, French, Greek, Hebrew, Italian and Arabic, and obtained recognition for the Grand Lodge of Egypt from most of the recognised Grand Lodges of the world. Bro. Mousa Sindaha’s research shows that The Khedive Tewfik in fact assigned his duties to Hussein Fakhry Basha, the Minister of Justice, and that the number of Lodges was nearer 56 than 500. In 1891, The Khedive Tewfik Pasha ceded his Office to Idris Bey Ragheb.

Lo spirito del Rito di Memphis

Lo spirito del Rito di Memphis.

Entrando nel Rito Antico e Primitivo di Memphis, si mette un piede sulla strada della tradizione, con il rispetto dei valori umani e della tolleranza. Questo rito è caratterizzato da una ricerca iniziatica fondata su:

Un orientamento spiritualista e deista (dal latino “deus” è una filosofia razionalistica).
Una vocazione per preservare e trasmettere la riflessione filosofica sui simboli dell'antico Egitto e le diverse correnti che hanno segnato la nostra civiltà (Ermetica, Gnostica, Cabalistica, Templare e Rosa +Croce).
Una ricerca aperta e riflettente per una migliore comprensione di se stessi e dell'umanità.
L'uomo, si hanno due orecchie per sentire il suono stesso.
Due occhi per discernere lo stesso oggetto.
Due mani per eseguire la stessa cosa.
Allo stesso modo, la scienza massonica, Scienza per eccellenza.
È esoterica ed essoterica.
Esoterismo costituisce il pensiero.
Essoterismo, struttura.
Essoterismo è un dato di fatto, autodidatta, auto-apprese.
Esoterismo è nessuno di questi Essa viene dall'alto.

(Proclamazione delle Grandi Costituzioni del Rito Antico e Primitivo di Memphis)

Questo è lo spirito della Massoneria tradizionale per il quale, in ogni atto, vi è sia il visibile e l'invisibile, il positivo e il negativo, un fugace, forse addirittura inesistente, presente, già recanti i semi del futuro.

Massoni di questo rito sono invitati a pensare.
Un apprencticeship e di una metodologia che vengono proposte sono fondate sulla conoscenza dei simboli, strumenti viventi che, in una dinamica costante, rimettere in discussione tutto ciò che è stato acquisito. Così, secondo la tradizione del Rito, il Massone "lavora la pietra" di nuovo, sempre affinare la percezione e lo sviluppo di discernimento. Essa affronta l'interno di ciascuno in una ricca esperienza intima che attraverso la risonanza jostles l'esterno, mentre provocando la percezione e la visione del mondo di evolvere, perché il capo ha iniziato l'avventura più grande possibile, la conquista del sé.

S.'.G.'.C.'.G.'. MW Bro Roberto Polastro 95.'.

Rito Antico e Primitivo di Memphis ItaliaSupreme

Council Sovereign Sanctuary of Italy of the Ancient and Primitive Rite

Regular Body of the Ancient and Primitive Rite Memphis of Italy

Ancient and Honourable Fraternity of and Accepted Masons

GRAND BOOK OF MAXIMS

Of the Ancient and Primitive Rite

Published by kind permission By
M. Ill. Br. Roberto Polastro
The Sovereign Grand Conservator General of the Rite

GENERAL MAXIMS

1. Do unto others whatsoever ye would that others should do unto you.

2. Do not unto another what you would not wish should be done unto you.

3. Masonry has but one aim, to do good; but one banner, it is that of humanity; but one crown, it is for Virtue.

4. Hope and believe; to comprehend the infinite is to march towards perfection.

5. God is truth, teach then the truth.

6. Time impairs errors and polishes truth.

7. Love what is good, support the feeble, fly the wicked, but hate no one.

8. It shows a magnanimous soul to reward injuries with benefits.

9. If thou should'st receive injuries console thyself, the true misfortune is to do them.

10. To confer benefits is the duty of man, to sow them is for God.

11. We always give too late, when we wait to be asked.

12. Man must be true to the principles of nature, and the benevolent exercise of them towards others.

13. The most perfect man is he who is most useful to his brothers:

14. True liberality consists not so much in the gift but in the manner of giving.

15. Great thoughts come from the heart.

16. March with the torch of reason in search of truth.

17. Cultivate science in order to render reason profitable; establish the love of mankind in order to save them from the ravages of error and wickedness.

18. To be astonished at a good action is to avow ourselves incapable of it.

19. Let us not suffer one of our days to glide away, without having increased the treasure of our knowledge and of our virtues.

20. Idleness hinders all enterprise, labour renders all easy.

21. Mediocrity with peace is better than luxury with disquiet.

22. Repose is sleep to those only who labour, that pleasure is unfelt by those who abuse it.

23. To trust everyone shows an honest heart, to trust no one, a prudent man.

24. Egotism is a vampire which nourishes its existence upon that of others.

25. To abandon ourselves to anger is to avenge on ourselves the fault of another.

26. Anger commences in folly and finishes in repentance.

27. We ought never to be ashamed to avow our faults; for that is only admitting, that we are wiser to-day than yesterday.

28. Before exposing oneself to peril it is proper to foresee and fear it; but when placed in peril it is the more necessary to despise it.

29. Listen to the voice of conscience, avoid quarrels, guard against insults, have reason ever on thy side.

30. Respect the traveller and aid him ; his person is sacred to thee.

31. If order rules amongst the human race, it is a proof that reason and virtue are strong.

32. The councils of old age, like the winter's sun, enlighten without warming.

33. Cultivate reason as the means of being useful to mankind.

34. Those who have the mind, have a taste for great things and a passion for the small.

35. Flatter not thy brother, it is treason; if thy brother flatter thee beware lest he corrupt thee.

36. Flattery is an abyss created by vice, that virtue may fall into it.

37. Despise no one, for to the vices which we commonly have, with those which we despise we often add the worst of all, the pride of our better belief.

38. Cupidity lives in the midst of society, like a destructive worm in the heart of a flower, which it consumes and causes to perish.

39. Error and suffering are the two paths by which man must pass to arrive at happiness.

40. Justice is the only providence of nations; it is the diapason of all the virtues.

41. A man devoid of conscience will sometimes succeed, but a day comes when his faults turn to his ruin.

42. Rejoice in justice, but contend warmly against iniquity. ; suffer without complaint.

43. Speak soberly with the great, prudently with thy equals, sincerely with thy friends, sweetly to the little ones, tenderly to the poor.

44. Offended, let us forgive; if offenders, let us ask forgiveness.

45. Recompense injuries with justice, and kindness with love.

46. There is one word which c h may serve as a rule throughout life, it is - Reciprocity.

47. Faithfulness and sincerity are the highest virtues.

48. When you transgress fear not to return.

49. Learn the past and you will know the future.

50. To rule with equity resembles the pole star, which is fixed while the rest go round it.

51. A good man looks to the root, if that is right all else flows from it; the root is filial piety, the fruit brotherly love.

52. Let us love justice for ourselves as well as for others.

53. A man's life depends upon his virtues; if a bad man lives it is by good fortune.

54. The good man is always serene and happy, the bad always in fear.

55. Riches and honour acquired by injustice are as a fleeting cloud.

56. With coarse food, and water to drink, with the floor for a bed and the bended arm, for a pillow, happiness may be enjoyed.

57. Heaven penetrates our hearts like light into a dark chamber we must conform ourselves thereto like two instruments of music tuned to the same pitch, we must join ourselves to it like two tablets which make but one; we must take its gifts the moment its hands are open to bestow.

58. Irregular passions close the door of our souls against God.

59. Be not prompt to judge thy Brothers whatever their fault.

60. Be just towards thy friends as towards thy enemies, towards all men, towards all which breathes.

61. Reflect that in the unequal road of life the most manly firmness is often found exposed to the rudest trials, and to surmount them is that in which virtue consists.

62. The utility of virtue is so manifest that the wicked practice it at times for pecuniary interest.

63. Masonry is order and truth in all things; it is the hatred of all vice; its worship is T\S\A\0\T\U\; its mysteries the light of reason ; its precepts charity.

64. Pardon thy enemy; avenge thyself only by benefits. This generous procure thee the purest pleasure, and thou wilt become the living image of Divinity ; recollect that it is the most beautiful triumph of reason over instinct forget injuries but never benefits.

65. Be submissive to the laws of thy country, for the law requires it; but assure and conserve thy rights against the pretensions which would deprive thee of them.

66. Blame not, and condemn still less, the religion of others.

67. The T.’.S.’.A.’.0.’.T.’.U.’. . only demands from thee the reckoning of thy own works, and does not make thee responsible for the errors or weakness of other men, thy equals, and like thyself, the objects of predilection and divine love.

68. A Mason ought to respect all worships, tolerate all opinions, fraternise with all men, relieve all unfortunates, and the rule of all his instincts should be good thoughts and to speak and to do good.

69. Labour to render men better, dissipate the darkness of ignorance, generate all the virtues which contribute to the instruction or love of mankind.

70. Learn to love and succour one another and accomplish your sublime destiny; thou wilt become the cherished of heaven and the benedictions of thy brothers will rest upon thee, and thou wilt walk the earth as the benefactor of humanity.

71. Hate superstition; adore God, who in creating thee a free and intelligent being capable of virtue, hath made thee the arbiter of thy own destiny.

72. Listen to the voice of reason which cries to thee, all men are equal, all are members of the same family be tolerant, just, and good, and thou wilt be happy utility and good

73. Let all thy actions be directed to upness; judge of them beforehand; if any of thy meditated actions be of doubtful character, abstain thee.

74. Practice virtue, it is the charm of existence, it consists in mutual benefits.

75. Know that thy felicity is inseparable from that of thy fellow beings; do to them as thou wouldst wish them to do unto thee ; let thy devotion to humanity involve, if necessary, even the sacrifice of thy life.

76. The moral law is universal; let its sacred text be graven on the hearts of men; whoever transgresses it shall unfailingly be punished.

77. The just man, strong in his approving conscience, is beyond the reach of misfortune and persecution; his trust is in the justice of the Supreme Being.

73. The wicked undergo unceasing punishment; no Lethean waters can extinguish the fires of remorse.

79. Forget not that thy soul is immaterial, and cannot, therefore, perish, as does the body, which dissolves into its component elements ; beware of staining it with vice.

80. Remember incessantly that thy felicity is of thy own creation; and that thy place is at the head of created beings.

81. Seek in the visible marvels of the universe, a knowledge of T.’.S.’.A.’.0.’.T.’.U.’. and His perfections; be always docile to the voice of nature, which is that of reason and conscience.

82. Practice virtue and flee vice; act so as to be always satisfied with thyself.

83. Love thy fellows, be useful to them as far as lies in thy power; seek not thy own interest, but the well being of all.

84. The existence of God is a truth of sentiment and of immediate evidence ; it is the first and foundation of all axioms.

85. The most agreeable worship of T.'.S.'.A.'.0.'.T.'.U.'. is good morals and the practice of virtue.

86 By a sentiment of natural equity, when we attempt to judge others let us examine ourselves.

87. The more we need indulgence. so much the more is it necessary to spread over the failings of our fellows the benevolent veil which should divest the understanding of ingratitude and malignity.

88. Slander indicates either littleness of spirit or blackness of heart; it springs from jealousy, envy, avarice, or some such passion; it is a proof of ignorance or malice. Undesigned slander is folly; slander with reflection shows blackness of heart; what the slanderer says he wishes; it is foolish or wicked.

89. If persecuted avenge not yourself; there exists but two kinds of enemies, the ignorant and the wicked: seek to ameliorate the one and instruct the other, -persuasion succeeds better than violence.

90. Our true enemies are within us: let us root out of the heart, ambition, avarice, and jealousy, and we shall re-establish that order and harmony which should reign in society; all men are brothers.

91. Union, when it is perfect, satisfies all desires and simplifies the wants ; it foresees the vows of imagination and sustains all good ; it is fortune become constant.

92. Forget not that we owe constant assistance to the unfortunate; visit them in your leisure at their dwellings, where misery brings groans and tears; carry there the resources of your intelligence and the superfluities of your social condition; in the distribution of your benefits you, will receive the most honourable homage that man can have; in devoting Yourself to beneficence, you will follow the law, - all the law.

93. Conscience is the most precious gift which God has given to man ; it instructs us in the vices which we ought to avoid, and the virtues which ought to practice it is a continual and severe judge, from whose arrests no mortal can exempt himself.

94. God made of. the conscience a friend to whom flattery is a stranger; it adds to our experience, and we should always consult it before any action.

95. Sadden not the heart of a Poor person who is already overcome with grief, and delay not relief to those who suffer.

96. Nothing is so painful as to request a service nothing is so delightful as to anticipate one.

97. Friendship is usually but a vile commerce, in which each person hopes to draw usurious interest on his advances.

98. Humanity resembles a child which comes into the world during the night; by passing through darkness it arrives at light.

99. We cannot respect too much the innocence of a child; dost thou meditate some Action for which thou ought to blush, then think of thy child in the cradle,

100. It is proper to love a friend for the pleasure of friendship and not for the profit to be obtained by it.

101. If our only desire is to be happy, that is soon attained; but if we desire to be more happy than others, that is most difficult, for we see others more happy than they really are.

102. If thou blushest at thy state it is pride; reflect that it is neither thy state or position which honours or degrades thee, but the way in which thou fillest it.

103. Great resources of spirit and heart are needed to love sincerity when it wounds, and to practice it when it offends; few people have sufficient firmness to speak the truth when they may suffer for it.

104. All people have ever considered truth as most sublime-it is the most simple and natural virtue, and yet the most difficult.

105. Exact no other condition for admission amongst us than probity and knowledge; receive and instruct all honest men, whatever their belief, country, or laws-our dogmas are simply, God and virtue.

106. Purify thy heart; spread in the world the word of life; instruct the ignorant; relieve those who suffer ; teach the profane brothers to hate vice, pride, and all evil passions, and to love virtue ardently.

107. Let thy voice resound in the defence of the innocent and unfortunate, against oppression, that it may carry consolation and peace to the hearts of thy fellows and terror to the souls of the wicked.

108. Depraved affections are the beginnings of sorrow.

109. An evil disposition is the disease of the soul, but injustice and impiety are the death of it.

110. It is impossible that he can be free who is a slave to his passions.

111. It is better to live lying on the grass, confiding in divinity and yourself, than lie on a golden bed amid perturbation.

112. The theorems of philosophy are to be enjoyed as much as possible, as if they were ambrosia and nectar; for the pleasure arising from them is genuine, incorruptible, and divine.

113. The friendship of one wise man is better than that of every fool.

114. Fraudulent men, and such as are only seemingly good, do all things in words, and nothing in deeds.

115. It is the same thing to nourish a serpent and benefit a depraved man, for gratitude is found in neither.

116. He who loves the goods of the soul will love things still more divine; but he who loves the goods of its transient habitation will love things human.

117. Consider both the praise and reproach of foolish persons as ridiculous, and the whole life of an ignorant man as a disgrace.

118. It is even more wretched to be subservient to passions than to tyrants.

119. Be vigilant in regard to your intellectual part, for sleep in this has an affinity with real death.

120. Esteem those to be most eminently your friends who assist your soul rather than Your body.

121. Make trial of a man rather from his deeds than his discourses, for many, live badly and speak well.

122. Do that which you consider to be worthy and honest, though you should gain no glory from it, for the multitude is a bad judge of worthy actions.

123. He is a wise man and beloved by divinity who labours for the good of his soul, as much as others labour for the welfare of the body.

124. The strength of the soul is temperance, for it is the light of one destitute of passions; but it is much better to die than darken the soul through the intemperance of the body.

125. It is impossible that the same person can be a lover of pleasure, a lover of the body, a lover of riches and a lover of the divinity.

126. Clouds frequently obscure the sun, but the passions the reasoning, powers.

127. The felicity of a man does not consist either in body, or in riches, but in upright conduct and justice.

128. Garments that have been made clean and become soiled again by use; but the soul being once purified from ignorance remains splendid for ever.

129. When virtue is the object of emulation, vice must necessarily. perish.

130. Choose rather to leave your children well instructed than rich, for the hopes of the learned are better than the riches of the ignorant.

131. At every feast remember that there are two guests to be entertained-the body and the soul; and that what you give the body you presently lose, but what you the soul remain s forever.

112. It is not useless to procure wealth but to procure it by injustice is the most pernicious of all things.

133. The Divinity has no place upon earth more allied to His nature than a pure and holy soul.

134. The most complete injustice is to seem to be just without being so.

135. It is the province of a wise man to bear poverty with equanimity.

136. Those alone are dear to Divinity who are hostile to injustice.

137. The fear of death arises through the ignorance of the soul.

138. It is equally dangerous to give a sword to a mad man and power to a depraved one.

139. It is the same thing to moor a boat by an infirm anchor, and to place hope upon a depraved person.

140. It is not safe to despise those things of which we shall be in want after the dissolution of the' body.

141. As the lesser mysteries are to be delivered before the greater, so also must discipline precede philosophy.

142. The wise man whose estimation with men was but small while he was living, will be renowned when he is dead.

143. It is the same thing to drink a deadly poison from a golden cup, and follow the advice of an injudicious friend.

144. Forget not that errors and ignorance are crimes, when they are the result of indifference for truth ; tremble if a slothful indolence has dishonoured thy life, or if vice hath blemished thy heart and blighted thy days.

145. Forget not that all which thinks has intelligence, all Which feels has sentiment, all which loves the of being loved, all which suffers a title to pity; there is not step lacking in the mystic ladder of creation ; it rises by graduated ascent from the brute to man.

146. judge not lightly the actions of men ; praise little and blame still less; it is for T.S.A.0.T.U. to sound the heart and appraise the work that He has made.

147. If vain curiosity brings thee amongst us, depart!

148. If wordly distinctions adhere to thee, go; the.. are not found here.

149. He who in view of gain thinks of justice, who in danger forgets life, who remembers an old agreement, such may be reckoned a man.

150. If thou art afraid to be enlightened upon thy faults, come not amongst us.

151. Reflect that it is necessary to cease to be man, in order to enter the road which conducts to the Sanctuary of Masonry; it is the shadow of Divinity, to approach thither it is necessary to raise thyself to God.

152. If sincere repentance gives not innocence, it brings pardon to the gravest faults.

153. Keep thy soul in such a state of purity that it may be worthy to. appear at any time before T.'.S.'.A.'.0.'.T.'.U.'.

154. Fragile man, during life thou art the slave of necessity, and the plaything of events; but console thy self, for death awaits thee. and in its bosom is repose.

155. Man is born to suffer, it is the law of his being; His joys are a loan to be paid with usury ; Under this law of happiness all have birth, Whether he sleeps upon purple or slumbers on His salutation to life is a cry of grief; (sackcloth, He is destined to know misfortune.

156. There is no void in nature, everywhere it is peopled: there is no real death in nature, everything is living.

157. Death exists, not for the wise; it is but a phantom which the ignorance and weakness of the multitude hath made horrible ; that which we call death is only a change of state.

158. There is no invisible world, but only different degrees of perfection in the bodily organs. The body is the gross representation, and the temporary envelope of the soul, which can receive by itself without the intervention of the bodily organs by means of its sensibility and lucidity, the things spiritual and corporeal which exist in the universe.

159. If T.’.S.’.A.’.0.’.T.’.U.’. has given thee a son be grateful unto Him, but tremble for the deposit which He hath confided to thy care; be unto such child the living image of divinity; cause him up to ten years of age to fear thee ; up to twenty to love thee, so that even until death he may respect thee. Even up to ten years of age be his Master, to twenty years of age his father, until death his friend ; strive to teach him good principles rather than fine manners, so that he may owe thee an enlightened and upright understanding, rather than a frivolous elegance; and make an honest man rather than an able one.

THE CONSTITUTIONS OF THE MASONS OF STRASBURG

1459

"In the name of the Father, and of the Son, and of the Son, and of the Holy Ghost, and of our gracious Mother Mary, and also of her blessed servants, the holy four crowned martyrs of everlasting memory: considering that true friendship, unanimity, and obedience
are the foundation of all good; therefore, and for the general advantage and free will of all princes, nobles, lords, cities, chapters, and convents, who may desire at this time or in future to
build churches, choirs, or other great works of stone, and edifices; that they may be the better provided and supplied, and also for the benefit and requirements of the masters and fellows of
the whole craft of Masonry, and masons in Germany, and more especially to avoid in future, between those of the craft, dissensions, differences, costs, and damages, by which irregular
acts many masters have suffered grievously, contrary to the good customs and ancient usages maintained and practiced in good faith by the seniors and patrons of the craft in ancient times.

But that we may continue to abide therein in a true and peaceful way, have
we, masters and fellows all, of the said craft, congregated in chapters at Spries, at Strasburg, set or not, then shall such master not pull down the set stones, nor in and at Regensburg, in
the name and on behalf of ourselves and of all other masters and fellows of our whole common craft above mentioned, renewed and revised these ancient usages, and kindly and affably agreed upon these statues and fraternity; and having by common consent drawn up the same, have also vowed and promised, for ourselves and all our successors, to keep them faithfully, as hereafter stands writ:

"a. Firstly: If any of the articles in these statues should prove to be too strict and severe, or others too light and mild, then may those who are of the fraternity, by a majority, modify decrease, or increase such articles, according to the requirements of the time, or country, or circumstance. He resolutions of those who shall meet together in chapters after the manner of this book shall thenceforth be observed, in accordance with the oath taken by every
one. '

"b. Item: Whoever of his own free will desires to enter into this fraternity, according to the regulation as hereafter stands writ in this book, shall promise to keep all the points and articles, for then only can he be of our craft. Those shall be masters, who can design and erect such costly edifices and works, for the execution of which they are authorized and privileged, and shall not work with any other craft, unless they choose so to do. Masters as well as fellows must conduct themselves honorably, a nd not infringe upon the rights of others, or they may be punished, according to these statues, on the occasion of every such transgression.

"c. Item: Whatever regular works and buildings are now in progress of erection by journey work-namely, Strasburg, Cologne, Vienna, and Passau, and other such works, and also in the Lodges which belong to them, and, according to custom, have been hitherto finished by journey work, such buildings and works as before mentioned shall be continued by journey work, and in no wise by task work; so that nothing be cut short of the work, to the damage of the contract as
far as possible.

"d. Item: If any craftsman who has had regular work should die, then any craftsman or master, skilled in Masonry, and sufficient and able for work, may aspire to complete said work, so that the
lords owning or superintending such building may again be supplied with the requirements of Masonry. So also may any fellow who understands such Masonry.

"e. Item: Any master may, in addition to his own work, undertake a work abroad, or a master who has no such work may likewise undertake it, in which case he may give such work or building in
good faith, in journey work, and continue it as best he can or may, so that the work and progress be not interrupted, according to the regulations and customs of Masonry. If a master fails to satisfy those persons who committed the work to him, and reliable information be given thereof, then shall the said master be cal led to account by the craft, corrected, and punished, after having been sentenced; but if the lords are not willing so to do, then may he do it as they choose, be it by task or journey work.

"f. Item: If any master, who has had such a work or building, die, and another master comes and finds such stone-work, be the stone work any wise cast away the hewn and unset stones, without previous counsel and agreement with other craftsmen, so that the owners and other honourable persons, who caused such edifice to be builded, be not put to unjust expense, and that also the master who left such work not be defamed. But if the owners choose to have such work
removed, then he may have it done, provided he seeks no undue advantage thereby.

"g. Item: Neither shall the master, not those who have undertaken such work, hire out anything that relates to ro concerns hewn stones and what belongs to them, be it stone, lime, or sand; but to break or hew by contract or by journey work he may be allowed without risk.

"h. Item: If masons be required for hewing or setting stone, the master may set such at work, if they are able, so that the lords be not hindered, and those who are thus employed shall not be subject to these regulations unless of their own free will.

"i Item: Two masters shall not share in the same work or building, unless it be a small one, which can be finished in the course of a year. Such a work he may have in common with him that is a brother.

"k. Item: If any master accepts a work in contract and makes a design for the same, how it shall be builded, then he shall not cut anything short of the design, but shall execute it according to the plan which he has shown to the lords, cities, or people, so that nothing be altered.:

"l. Any master or fellow who shall take away from another master of the fraternity of craftsmen a work on which he is engaged, or who shall endeavor to disposes him of such work, clandestinely or
openly, without the knowledge or consent of the master who has such work, be the same small or great, he shall be called to account. No master or fellow shall keep fellowship with him, nor
shall any fellow of the fraternity work for him, so long as he is engaged in the work which he has thus dishonestly acquired, nor until he has asked pardon, and given satisfaction to him whom he
has driven from his work, and shall also have been punished in the fraternity by the masters, as is ordained by these statutes.

"m. Item: If any one accepts in whole or in part any work which he does not understand how to execute, not having consulted any craftsman thereon, nor having applied to the Lodge, he shall in no wise undertake the work; but if he attempts to do so, then shall no fellow take work with him, so that the lords be not put to expense by such ignorant master.

Item: No workman, nor master, nor Parlirer, nor fellow-craft, shall instruct any one, whosoever, who is not of our craft, in any part, if he has not in his day practiced Masonry

"o. No craftsman nor master shall take money from a fellow for teaching or instructing him in anything belonging to Masonry, nor shall any arlirer or fellow-craft instruct any one for money's
sake; but if one wishes to instruct the other, they may do so mutually or for fraternal affection.

"p. Item: A master who has a work or a building for himself may have three apprentices, and may also set to work fellows of the same Lodge-that is, if his lords so permit; but if he have more
buildings than one, then shall he have no more than two apprentices on the afore-mentioned building, so that he shall not have more than five apprentices on all his buildings.

"Item: No craftsman or master shall be received in the fraternity who goes not yearly to the Holy Communion or who keep not Christian discipline, or who squanders his substance at play; but should any one be inadvertently accepted into the fraternity who does these things as aforesaid, then shall no master nor fellow keep fellowship with him until he desists therefrom, and has been
punished therefor by those of the fraternity.

"No craftsman nor master shall live in adultery while engaged in Masonry; but if such a one will not desist therefrom, then shall no travelling fellow nor mason work in company with him, nor keep fellowship with him.

"q. Item: If a fellowcraft takes work with a master who is not accepted into the fraternity of craftsmen, then shall the said fellow not be punishable therefor. So also, if a fellow take work
with a city master, or with another master, and be there set to work, that may he well do, so that every fellow may find work; but nevertheless such fellow shall keep the regulations as hereinbefore and hereinafter written, and shall also contribute his fee to the fraternity, although he be not employed in the Lodges o f the fraternity, or with his fellow brethren.

"But if a fellow would take unto himself a lawful wife, and not being employed in a Lodge, would establish himself in a city, and be obliged to serve with a craft, he shall on every ember-week pay
four pennies, and shall be exempt from the weekly penny, because he be not employed in the Lodge.

"r. If a master have a complaint against another master, for having violated the regulations of the craft, or a master against a fellow, or a fellow against another fellow, any master or fellow
who is concerned therein shall give notice thereof to the master who presides over the fraternity, and the master who is thereof informed shall hear both parties, and set a day when he will try
the cause: and meanwhile, before the fixed or appointed day, no fellow shall avoid the master, nor master drive away the fellow, but render services mutually until the-hour when the matter is to be heard and settled. This shall all be done according to the judgement of the craftsmen, which shall be observed accordingly.
Moreover, the case shall be tried on the spot where it arose before the nearest master who keeps the Book of Statutes, and in who district it occured.

"s. Item: Every Parlirer shall honor his master, be true and faithful to him, according to the rule of Masonry, and obey him with undivided fidelity, as is meet and of ancient usage. So also
shall a fellow.

"And when a travelling fellow-craft desires to travel farther, he shall part from his master and from the Lodge in such wise as to be indebted to no one, and that no man have any grievance against him, as is meet and proper.

"t. A travelling fellow, in whatever Lodge he may be employed shall be obedient to his master and to the Parlirer, according to the rule and ancient usage of Masonry, and shall also keep all the
regulations and privileges which are of ancient usage in the said Lodge,and shall not revile his master's work, either secretly or openly, in any wise. But if the master infringe upon these
regulations, and act contrary to them, then may any one give notice thereof.

"u. Every craftsman employing workmen in the Lodge, to whom is confided these statues, and who is duly invested with authority, shall have power and authority in the same over all contentions and matters which pertain to Masonry, to try and punish in his district. All masters, Parlirers, and apprentices, shall obey him.

"x. A fellow who has travelled, and is practiced in Masonry, and who is of this fraternity, who wishes to serve a craftsman on a portion of the work, shall not be accepted by that craftsman or
master, in any wise for a less term than two years.

"y. Item: All masters and fellows who are of this fraternity shall faithfully keep all the points and articles of these regulations, as hereinbefore and hereinafter stands written. But if anyone
should perchance violate one of the points, and thereby become punishable, if afterward he be obedient to the regulation, by having compiled with what has been sentenced upon him, he will have done sufficent, and be released from his vow, in regard to the article wherefor he has been punished.

"z. The master who has charge of the Book shall, on the oath of the fraternity, have a care that the same be not copied, either by himself or by any other person, or given, or lent,-so that the Book remain intact, according to the resolution of the craftsmen. But if one of the craftsmen, being of this fraternity, have need or cause to know one or two articles, that may any master give him in writing. Every master shall cause these statutes to be read every year to the fellows in the Lodge


"Item: If a complaint be made involving a greater punishment as for instance, expulsion from Masonry-the same shall not be tried or judged by one master in his district; but the two nearest masters who are intrusted with the copies of the statutes, and who have authority over the fraternity, shall be summoned by him, so that there may be three. The fellows also who were at work at the place where the grievance arose shall be summoned also, and whatsoever
shall be with one accord agreed upon by those three, together with all the fellows, or by a majority thereof in accordance with their oath and best judgement, shall be observed by the whole fraternity of craftsmen.

"Item: If two or more masters who are of the fraternity be at variance or discord about matters which do not concern Masonry, they shall not settle these matters anywhere but before Masonry,
which shall judge and reconcile them as far as possible, but so that the agreement be made without prejudice to the lords or cities who are concerned in the matter,

"1. Now, in order that these regulations of the craft may be kept more honestly, with service to God and other necessary and becoming things, every master who has craftsmen at work in his Lodge, and practises Masonry, and is of this fraternity, and afterward each
year four "Blapparts"; namely, on each ember-week one Blappart or Bohemian to be paid into the box of the fraternity, and each fellow four Blapparts, and so likewise an apprentice who has served his time.

"2. All masters and craftsmen who are of this fraternity, who employ workmen in their Lodges, shall each of them have a box, and each fellow shall pay into the box weekly one penny. Every master shall faithfully treasure up some money and what may be derived from other sources, and shall each year deliver it to the fraternity at the nearest place where a book is kept, in order to
provide for God's worship and to supply the necessaries or the fraternity.

"3. Every master who has a box, if there be no Book in the same Lodge, shall deliver the money each year to the master who has charge of the Book, and where the Book is there shall also be held divine worship. If a master or fellow dies in a Lodge where no Book is kept, another master or fellow of the said Lodge shall give notice thereof to the master who has a Book; and when he has been informed thereof he shall cause a mass to be said for the repose of the soul of him who has departed, and all the masters and fellows of the Lodge shall assist at the mass and contribute thereto.

"4. If a master or fellow be put to any expense or disbursement, for account of the fraternity, and notice be given of how the same occured, to such master or fellow shall be repaid his expenses, be the same small or great, out of the box of the fraternity; if also any one gets into trouble with courts or in other matters, relating to the fraternity, then shall every one, be he master or fellow,
afford him aid and relief, as he is bound to do by the oath of the fraternity.

"5. If a master or fellow fall sick, or a fellow who is of the "fraternity, and has lived uprightly in Masonry, be afflicted with protracted illness and want for food and necessary money, than
shall the master who has charge of the box lend him relief and assistance from the box, if he otherwise may, until he recover from his sickness; and he shall afterward vow and promise to restitute the same into the box. But if he should die in such sickness, then
so much shall be taken from what he leaves at his death , be it clothing or other articles, as to repay that which has been loaned to him, if so much be there.

THESE ARE THE STATUTES OF THE PARLIRERS AND FELLOWS

"No craftsman or master shall set at work a fellow who commits adultery, or who openly lives in illicit intercourse with women, or who does not yearly make confession, and goes not to the Holy
Communion, according to Christian discipline, nor one who is so foolish as to lose his clothing at play,

"Item: if any fellow should wantonly take leave of a Grand Lodge or from another lodge, he should not ask for employment in the said Lodge for a year to come.

"Item: If a craftsman or master wishes to discharge a travelling fellow whom he had employed, he shall not do so unles on a Saturday or on a pay evening, so that he may know how to travel on the morrow, unless he be guilty of an offence. The same shall also be
done by a fellow-craft.

"Item : A travelling fellow shall make appllcatlon for employment to one but the master of the worker or the Parlirer, neither clandestinely nor openly, without the knowledge and will of the
master.

"No craftsman or master shall knowingly accept as an apprentice one who is not of lawful birth, and shall earnestly inquire thereof before he accepts him, and shall question such apprentice on his word, whether his father and mother were duly united in lawful wedlock.

"Item: No craftsman or master shall promote one of his apprentices as a Parlirer whom he has taken as an apprentice from his rough state, or who is still in his years of apprenticeship.

"Neither shall any craftsman or master promote any of his apprentices as a Parlirer whom he has taken from his rough state, notwithstanding he may have served his years of apprenticeship, if
he has not travelled for the space of one year.

"If any one who has served with a Mason (Murer) comes to a craftsman and wishes to learn of him, the said craftsman shall not accept him as an apprentice unless he serve as such for three
years.

"No craftsman or master shall take an apprentice from his rough state for a less term than five years.

"If, however, it happen that an apprentice should leave his master during the years of his apprenticeship, without sufficient reasons, and does not serve out his time then no master shall employ such apprentice. No fellow shall work with him, nor in any wise keep
fellowship with him, until he has served his lawfull time with the master whom he left, and has given him entire satisfaction, and brings a certificare from his master aforesaid. "No apprentice
shall ransom himself from his master unless he intends to marry, with his master's consent, or there be other sufficient reasons which urge him or his master to this measure.

"If an apprentice deems that he has not been justly dealt with by his master, in any way they may have agreed upon, then may the apprentice bring him before the craftsmen and masters, who are in that district, so that an explanation and redress may take place as the case may be.

"Item: Every master who has a Book in the district of Strasburg, shall pay every year, at Christmas, a half-florin into the box of Strasburg, until the debt is paid which is due to that box.


"And every master who has a Book, and whose building is finished, and who has no more work whereon he can employ the fellows, shall send his Book, and the money in his possession, which belongs to the fraternity, to the workmaster at Strasburg.

"It was resolved on the day at Regensburg, four weeks after Easter, in the year, counting from God's birth, one thousand four hundred and fifty nine on St. Mark's day, that the workmaster JOST
DOTZINGER, of Worms, of the building of our dear Lady's minster, the high chapter of Strasburg, and all of his successors on the same work, should be the supreme judge of our fraternity of
Masonry, and the same was also afterward determined on at Sprires, at Strasburg, and again at Spires in the year MCCCCLXIV. on the 9th day of April.'

"Item: Master LORENZ SPENNING, of Vienna, shall also be chief judge at Vienna.

"And thus a workmaster or his successors at Strasburg, Vienna, and Cologne these three are the chief judges and leaders of the fraternity; they shall not; be removed without just cause, as was
determined on, the day at Regensburg, 1459, and at Spires in 1464.

"This is the district that belongs to Strasburg; all the country below the Moselle, and Franconia as far as the Thuringian forest, and Babenberg as far as the episcopate at Eichstatten, from
Eichstatten to Ulm, from Ulm to Augsburg to the Adelberg and as far as Italy; the countries of Misnia, Thuringia, Saxony, Frankfort, Hesse, and Suabia, these shall be obedient.

"Item: To Master LORENZ SPENNING, workmaster of the building of St. Stephen, at Vienna, appertains Lampach, Steiermarch, Hungary, and the Danube downward.

"Item: Master STEFFAN HURDER, architect of St. Vincent's at Berne, shall have the district of the Swiss Confederacy.

"Item: To Master CONRAD, of Cologen, master of the chapter there, and to all his successors liekwise, shall appertain the other districts downward, whatever there be of buildings and Lodges which belong to the fraternity, or may hereafter belong to it.

"If any master, Parlirer, fellow-craft, or apprentice acts contrary to any of the hereinbefore or hereinafter written points or articles, and does not keep them collectively or individually, and
reliable information be obtained thereof., then he or they shall be summoned before the fraternity, by reason of such violation, and shall be called to account therefor, and shall be obedient, to the
correction or penalty which is sentenced upon him, for the sake of the oath and vow which he has pledged unto the fraternity. And if he slights the summons without honest reason, and does not come, he shall yet give what has been sentenced upon him as a penalty for his disobedience, although he be not present. But if he will not do so, he may be brought before ecclesiastical or civil courts at the place where they be held, and may be judged according to what
may be right in the matter.

"Item: Whoever desires to enter this fraternity, shall promise ever to keep steadfastly all these articles hereinbefore and hereafter written in this Book; except our gracious lord the Emperor, or the King, Princes, Lords, or any other Nobles, by force or right, should be opposed to his belonging to the fraternity; that shall be a sufficient excuse, so that there be no harm therein. ut for what
he is indebted for to the fraternity, he shall come to an agreement thereon with the craftsman who are in the fraternity.

"Although by Christian discipline every Christian is bound to provide for his own salvation, yet it must be duly remembered by the masters and craftsmen whom the Almighty God has graciously
endowed with their art and workmanship, to build houses of God and other costly edifices, and honestly to gain their living thereby, that by gratitude their hearts be justly unto true Christian
feelings, to promote divine worship, and to merit the salvation of their souls therby. Therefore to the praise and honour of Almighty God, His worthy Mother Mary, of all her blessed saints, and
particularly of the holy four crowned martyrs, and especially for the salvation of the souls of all persons who are of this fraternity, or who may hereafter belong to it, have we the
craftsmen of Masonry stipulated and ordained, for us and all our successors, to have a divine service yearly, at the four holy festivals and on the day of the holy four crowned martyrs, at
Strasburg, in the minster of the high chapter, in our dear Lady's chapel, with vigils and soul masses, after the manner to be instituted.

"It was determined upon the day at Spires, on the ninth day of April, in the year, counting from God's birth, 1464 that the workmaster, JOST DOTZINGER, of Worms, workmaster of the high
chapter at Strasburg, shall have an assembly of craftsmen in his district, when three or four masters shall be taken and chosen, to come together on a certain day, as they may agree, and what is there determined on by a majority of those who are so congregated in chapters, and who are then present, and how they may decrease o r increase some articles, that shall be kept throughout the whole fraternity.:i;

"The day shall be on St. George's day in the sixty-ninth year. ;

"These are the masters who were present on the day at Spires, on the ninth day of April in the year 1464.

"Item: JOST DOTZINGER, of Worms, workmaster of our dear Lady's minster of the high chapter at Starasburg; Item: Master HANS VON ESSELINGEN; Item: Master VINCENCIE VON CONSTANTZ; Item: Master HANS VON HEYLTBUTRN; Item: Master PETER VON ALGESHEIM, Master at
Nuhausen; Item: WERNER MEYLON, of Basle, on behalf Of Master PETER KNOBEL; of Basle, etc., etc.

"This document concludes with a long list of the names of Masters and Fellows, the dates of their reception, etc., which it is unnecessary to reproduce here. '

"These Statutes, which are undoubtedly based on the ancient , customs and laws of the craft, were discussed and agreed on at two assemblies of Masters and Fellows, held in the manner of a
chapter," ("in Kappitelsweise,") the first at Regensburg on Easter-day 1459, and this second shortly afterwards at Strasburg, when they were definitively adopted and promulgated. The spirit of the German Imperial Constitution is plainly to be seen in all its features. The expression "in Kappitelsweise," which is used by no other guild, is derived from the convent meeting of the Benedi- ctine monks, which were termed "Capitula" or Chapters. Thus also,
in the Old English Constitutions, and in the Act of Parliament of Henry VI. , we find the meeting of the Masons termed "Chapters, Congregations, Assemblies, and Chambers." All the precepts of these statutes, which were kept secret from the profane, and were read at least once a year in the Lodges, refer especially to the moral obligation of the brethren to one another, and breathe throughout a spirit of brotherly love, strict integrity, and morality.

THE ANCIENT MYSTERIES OF EGYPT AND GREECE


W. Bro. D. McLaren, P.P.G.D. (Ches.)

Transactions of the Manchester Association for Masonic Research - 1929

IN the explanation of the first T.B. it is stated that "the usages and customs of Freemasonry correspond, in a great degree with the Mysteries of Ancient Egypt," and there are some Brethren who in their belief in the antiquity of our Order, would derive its origin from these Mysteries.

It is generally believed that Egypt was the home of the Mysteries, and I desire, as far as time will permit, to trace shortly how these Egyptian Mysteries gradually found their way into, and influenced the native religions of the nations with which Egypt came in contact.


Probably, no other nation of that time was better fitted by its mental structure, as revealed by what little we know of its literature, and the comparatively advanced state of its knowledge to become the home of mysteries.


The amount of knowledge acquired by the priestly caste and revealed only to those chosen by them to share in that knowledge was very extensive and, for these times, very accurate. Living in a country where a yearly division of land was necessary owing to the varying amounts of the Nile floods, a knowledge of geometry was gradually attained which included not only the geometry of areas, but also of solids and conic sections.


Dr. Gow says in reference to this subject: "Beyond question, Egyptian geometry such as it was, was the germ from which grew that magnificent science to which every Englishman is indebted for his first lessons in right seeing and thinking."


The scholars of the Nile Valley also possessed knowledge of the rudiments of Trigonometry, and their approximation to the value of "pi " was not improved for many centuries.
Ahmes, a scribe of the Hyksos Dynasty, 1900 B.C., gave the value of pi = (16/9)^2 = 3.1605, a remarkably good approximation for the period when geometry was little more than mensuration.


"In matters arithmetical, they possessed a knowledge of the three progressions, Arithmetical, Geometrical, and Harmonic. In astronomy, without the help of accurate instruments of observation at the disposal of modern observers of the heavens, they had measured the obliquity of the ecliptic, had explained the solar and lunar eclipses, and at a very early date were in possession of a knowledge of the precession of the equinoxes.


In arts and manufactures they attained to a very high standard of excellence: as potters, they had few rivals, and they knew how to blow glass, they used saws, levers, and balances, and were skilful builders of ships. The gigantic and wonderful Hall of Karnack and the Pillars of Luxor, not to mention the Pyramids, testify that as masons they accomplished feats which could hardly be achieved in our mechanical and scientific age, and it is not too much to assert that the measurements that Greece handed on to Rome and to Europe, in the middle ages, were derived from Egypt."


After the interesting paper read before the Association last year in "The Life of Sethos," by W. Bro. R. E. Wallace James, I do not consider it necessary to deal with any one of the Egyptian Mysteries in particular. In general, candidates for these mysteries and after purification by washing and a time spent in darkness, had to give his assent to the rules of the society, and an oath of fidelity was required of him, after which he was restored to light. A password was given to him and signs of recognition, and he was instructed in the names and attributes of the gods, and received instruction in the then known sciences. In some cases the highest honour granted was participation in the election of a king, a belief in the immortality of the soul was, no doubt, communicated to those admitted to their mysteries. On the walls of the Temple of Phylae were recorded the death, resurrection, and ascension and deification of the god to whom it was sacred.


Not much is known of these mysteries, and what we do know of them is derived from the writings of the Greeks, and chiefly those of Iamblicus. But it may safely be said that they never, in Egypt, developed into centres of orgiastic license, such as made a byword of the Bacchanalia, at Rome, and the Dionysiac ceremonies in Thrace.


All this knowledge was the possession of the priest-astronomers who selfishly acquired a predominant power by a policy of silence outside their order, even on these purely scientific matters.


As regards their religion, Egypt suffered from a superfluity of Gods and Goddesses. It has been said that an enumeration of them would result "in compilations resembling census returns." Herodotus tells us how a pharaoh of the 12th dynasty undertook to build the Labyrinth as a temple to accommodate all the gods and found it necessary to construct no fewer than three thousand apartments.


Here, as in the other great religions of the world, is found a Trinity, in this case consisting of Osiris, Isis, and Horus.
Osiris, variously styled, the Manifestor of Good, Lord of Lords, King of the Gods, was the chief of the Gods worshipped by the Egyptians, and represented the Nile and the sun, on which the life of Egypt entirely depended. After having conquered all Egypt and given it excellent laws, he was overcome by his evil brother, Set, who by stratagem enclosed him in a chest and threw him into the sea. His wife Isis, having heard of this, set out in sorrow in search of the chest, which was driven ashore at Byblos, and enclosed in a tree which had suddenly sprung up. Isis eventually obtained the chest and the body of Osiris which his brother had divided into 14 pieces. This was restored to life, and he afterwards became a judge of the dead. Isis was the chief Goddess of the Egyptian mythology and as I have just said, was the wife and sister of Osiris. Her worship was more particularly associated with Memphis, but, at a later date, it
spread over all Egypt. The mysteries in connection with the celebrations lasted for eight days and consisted of a general purification by washing. Her priests were required to lead chaste lives and accept celibacy.


The worship of the third member of the trinity, Horus, the son of Osiris and Isis, was also general throughout Egypt. His eyes were represented by the sun and moon ; the festival took place on the 30th Epiphi. The images of Isis and Horus became, in early Christian days, those of the Virgin and the Child, and while one would not identify this trinity of deities with the Christian Trinity, the underlying conception of a divine Father, Mother, and Son, is perhaps akin to it. Among the Egyptians was developed a fairly clear idea of a life after death, of punishment and reward, dependent on the life led previous to death. Pythagorus (569-470 B.C.), a former pupil of the Egyptian Priests, taught the immortality of the soul.


According to Plutarch, the death of Osiris was celebrated annually throughout Egypt towards the end of November, when the Nile flood was subsiding. According to Herodotus the grave of Osiris was at Sais in Lower Egypt, where there was a lake on which the sufferings of Osiris were displayed as a mystery by night. While the people mourned and beat their breasts to show their sorrow for the sufferings of the god, an image of a cow made of gilt wood with a golden sun between its horns was carried out of the temple where it had been placed at the termination of the previous year's commemoration. This probably represented Isis herself in her search for the dead body of Osiris. In the last day of the ceremonials the priests, followed by the people, went down to the sea, the priests carrying a shrine containing a golden
casket into which water was poured, accompanied with the shout that Osiris was found. A small moon-shaped image was then formed and robed and ornamented, signifying the resurrection of the god. To show their joy, rows of oil lamps were fastened to the outside of the houses and these burned throughout the night.


The origin of Egyptian History is lost in the mists of antiquity.
To fix its chronology is not easy.


Sometime about the third century before Christ an Egyptian priest, Man-e-Tho, wrote a history of his native country and divided the rulers of Egypt into thirty-one groups, or dynasties. Historians, generally, have accepted this division, although there is not yet agreement on the chronology.


The two leading schools of authorities in this connection, the American and the Berlin, differ widely in dates prior to 1000 B.C. Mr. Davidson, who recently published an exhaustive research volume on the great Pyramids and Egyptian chronology, appears to refute both schools and to establish a complete synchronism of ancient writers in accord with Archbishop Usher's bible dates. For my present purpose, namely of tracing the historical points of contact where the influences of Egyptian knowledge and beliefs on the surrounding peoples and more especially on the Jewish and Greek nations, occurred I shall adopt that of Mr. Davidson.


It is generally agreed that Lower and Upper Egypt became united into one kingdom under a powerful and warlike chief who became the first Pharaoh and whose name was Menès, about 3500 B.C. His capital was situated at Memphis. It is also known that during the twelfth dynasty Egypt, which had formerly been entirely agricultural, now became famous in commerce and came into touch with Europe, as a considerable amount of their trade was carried on with the Island of Crete. Since 1894, archaeologists have been carrying on excavations in that island and their discoveries have upset the previous knowledge of historians for they find that, at the time of their trading with the Egyptians, the inhabitants of that island were more advanced in their arts and sciences than were the Babylonians and the Egyptians.
Here, however, is the first point of historical contact between Egypt and Europe, probably 2000 B.C., but of more interest to us as Masons is the intercourse of Egyptians and the Jews. In the Bible 200 references are made to Egypt and ten pharaohs are mentioned, although unfortunately their names are not mentioned.


The first mention of a pharaoh is found in Genesis XII, 10, where Abraham, the founder of the Hebrew nation, had migrated from Babylonia into the Land of Canaan, from which famine forced him to visit the fertile land of Egypt. This took place when Egypt was ruled over by the Hyksos or Shepherd King, in the reign of the 17th dynasty.


A little more than 200 years after, during the 18th dynasty, that is 100 years before the reign of Tut-Ank-Amen, Jacob and his sons were driven by famine to Egypt, to join Joseph, who had married Asenath, the daughter of a high priest of On, whose name was Potipherah, meaning the Gift of the Sun God, where was granted them some land lying between where Cairo now stands and where the Suez Canal has been constructed-the Land of Goschen. This may truly be termed the cradle of the Jewish race, for when the time came for them to leave the land, their nation had increased from 3 score and 6 to 2,000,000, counting men, women, and children. Moses, the leader of the exodus, under the name of Osarsiph (according to some authorities), is said to have held the office of High Priest of On. No one of the Hebrews by training and education. could have been better qualified to act as leader, and the laws laid down by him for a guidance in morals and hygiene have not been surpassed.
These things became possible to him, no doubt, through his training for the priesthood. The exodus took place in the 5th year of the reign of Menephta, 1486 B.C.


The next point of contact between a Hebrew leader and an Egyptian pharaoh is recorded in I Kings, III, 1, when Solomon is stated to have married an Egyptian princess, a daughter of one of the Pharaohs. Some authorities say that it was from this marriage, and his dealings with his wife's nation, that Solomon obtained his chief ideas of the plan of the Temple at Jerusalem, dedicated about 1005 B.C. and destroyed 588 B.C., and that the two Pillars which stood at the porchway or entrance to the Temple erected by Solomon, to keep ever before the eyes of the people a memorial of the happy deliverance of their forefathers from their Egyptian bondage, were merely copies of the obelisks which were to be found at the entrance of every Egyptian temple. The lions too, which decorated the thrones of the Egyptian kings found a counterpart in the lions on each side of Solomon's throne and the twelve on the steps leading
thereto.


Is it a mere coincidence that two of our Grand Masters whom we associate, one with the opening of the first or Holy Lodge, the other with presiding at the opening of the second or Sacred Lodge, should be so intimately connected with this mysterious land of the pharaohs ?


As Masons, the later relations between the Pharaohs and the Hebrews do not concern us. About 2000 years after the journey of Abraham to Egypt, St. Paul makes a reference to the wealth of that people. At varying periods during that time intercourse between the two nations was fairly close and no doubt it had a considerable influence on the customs and beliefs of the Hebrews. To us, as Masons, the fact that many of our Masonic secrets are expressed in the Hebraic or Chaldea language adds an additional interest to the study of the ancient history of these nations.

After the expulsion of the Shepherd Kings, Egypt reached the zenith of her power. Her armies fought successful wars not only in Africa, but extended their victories to Asia and Europe, while her navy is said to have reached India. But her success was the cause of her undoing. Lugubriousness and indolence took hold of her peoples, and she had to submit to oppression under Ethiopia, until the priests elected to be king one of their own number, Sethos, who brought back peace to the land. On his death the land was divided into several states; over the province at the mouth of the Nile was a ruler, Psammetichus by name, who engaged Greek mercenaries in his armies, and was sympathetic to Greek emigrants, and the Greek language, which resulted in Egypt becoming more and more under the sway of Greece.


After a short period of Persian domination, Alexander the Great added Egypt to his immense dominion and founded Alexandria 330 B.C. This became the focus of Hellenistic, Egyptian, and Eastern ideas. Here was established the famous library which was burnt down by the order of Caliph Omar in 642 A.D. The Greeks ransacked the scientific, literary, and mystical treasures of the East and South and with the accession of numerous Jews fleeing from the powers of Syria, Alexander developed a mystical kabbalism that penetrated the whole eastern Mediterranean and was known to St. Paul. What is more important than the employment of Greek mercenaries in the armies of Egypt is the fact that, in order to receive further learning, Egypt was visited by so many of Greece's greatest teachers and philosophers, either, like Thales, who had no other teachers and was the first Greek to go to Egypt for instruction from the priests, or, like Pythagorus, Democrates, Anaxagorus, Eudoxus, Plato, Euclid, Archimedes, to add to their learning by becoming pupils of the priests.


But gradually Rome became in the ascendant. In 200 B.C. Egypt first entered the arena of Roman politics. Speaking of this period Livy makes use of a peculiar expression when he says he feels as though he were carried into a bottomless sea. Some see in this a reference to the fact that the sun entered the Sign of Pisces a little before 200 B.C. Moreover, at this date (i.e. about 250 B.C.), civilisation began to hide itself in symbolism and secret societies and that is why some of the knowledge enshrined in the Greek mysteria and Roman Collegia passed into the Christian Church and the New Testament, so quietly, and is still so little recognised there. St. Paul says that he was " a Stewart of the Mysteries." About 30 B.C. Augustus imposed Rome's Imperium on the fertile province of Cleopatra.


This knowledge acquired in Egypt became the common possession of the pupils who sat at the feet of these doctors of Egyptian philosophy. Facts show clearly a contact between Egypt and Greece lasting some 1500 years.


In addition, Greek tradition fixes the foundation of Tyre and Sidon by Phoenix from Thebes, in Egypt, the foundation of Athens by Cecrops, from Sais, in Egypt, of Thebes in Central Greece by Cadmus, from Egyptian Thebes, and of Argos by Danaus from Libya about 1582 B.C.


Tradition refers the institution of the Greek Mysteries to Orpheus or Dionysus whose legendary date I believe to be 1600 B.C. The chief of these, the Eleusinian Mysteries in Attica, was said to have been imported by King Erechtheus, who in a time of scarcity, like Jacob's sons, sought corn for his country in Egypt, and to have been instituted according to the writers, Diodorus and Isocrates, by order of Demeter, the Great Mother, herself.


Historically, it would seem that the mysteries were re-established, consequent upon the invasion of Greece, about 1000 years B.C., by fierce Dorian tribes from the north. Greek and Phoenician colonies began to intermingle as early as 700 B.C., perhaps earlier, and Greece's great struggle against Persia at Marathon, 490 B.C., is evidence of much connection with the East via the Ionian Islands and Asia Minor. Certainly from the fifth century B.C., the Egyptian Trinity of Isis, Osiris and Horus, were represented in Greece by Demeter, Dionysus and Apollo respectively.


It is not to be assumed that Greek initiates, though they took vows of secrecy, were as uncommunicative, in their best period, to the educated world, as were the Egyptians. Such a babbling race, as gave democratic ideas to Europe, was well able to throw out hints, before the dark hand of pagan Rome made secret societies dangerous; and as a matter of fact, the Eleusinian schools were open to all free men, indiscriminately, and included the most distinguished statesmen and philosophers of the 5th and 4th centuries B.C. Egypt is almost certainly the home of mysteries, but the Greeks imparted to their representations a measure of art and beauty.


The public observances of the initiates consisted of sacrificial ceremonies (orgia) and purifications to avoid some calamity in this life ; but private and personal purifications were enioined. against danger in a life to come. At Athens, violation of the mysteries was indictable under the jurisdiction of the Archon or chief magistrate with a jury of initiates. The mysteries celebrated were those of Zeus in Crete, Hera in Argolis, Athene and Dionysus (i.e. Bacchus) in Athens, Artemis (i.e. Diana) in Arcadia, Hecate in AEgina ; and those of the Cabiri in Samothrace. But by far the most famous, and the only ones with which I shall deal, were those at Attica in honour of Demeter and Persephone, mother and daughter. These were considered most holy and venerable throughout Greece, and laid hold on the popular imagination as did no worship of the Olympians. The Homeric Hymn to Demeter tells us that Demeter, sister and wife of Zeus, had a daughter Persephone, whom Hades (God of the Unseen) carried off while she gathered flowers in the Nvsian Plains in Asia Minor. Demeter, Mother of Earth, and Goddess of the Seedtime and Harvest, now cut off fruits from men till Zeus sent Mercury, his winged messenger, to Hades, to recover Persephone on condition that she had eaten nothing in the Kingdom of Hades. But Hades, that very morning, had caused her to eat some grains of a pomegranate. Hence, she still spends one half of the year with Hades and one half only in the upper air.

Latin poets placed the seizure of Persephone in the Ashphodel Meadows of Sicilian Enna.

This legend has a wonderful fascination, and if it can be said to enshrine any divine truth it would be that of a divine mother and daughter, a feminine counterpart of the Christian father and son; the daughter also "descending into hell" till rescued by the son in the form of the word (Mercury). Now I think that all religions, anciently, were based on prophecy of a divine feminine revelation. To the ancients, a goddess mother was no difficulty. Demeter, Cybele, Isis, Magna Mater, and the Virgin Mother are all akin : and only Protestants in cold Latitudes would see anything strange in a "Jerusalem, Mother of us all." However that may be, the worship of Demeter and Persephone was of Catholic acceptance in Greece and by numerous testimonies was of a moralising and uplifting nature. This is borne witness to by the Greek writers, Pindar, Sophocles, Isocrates, Plutarch, and Plato. The mysteries were of two kinds, the Lesser and the Greater. Both kinds included spectacles as grand and impressive as painting, sculpture, music, and dancing could make them. The priests were called kerukes or heralds. The lesser Eleusinia were held at Agrae, on the Ilissus Stream, in
honour of the daughter, Persephone, alone.


Only Barbarians were excluded. The initiated were named Mystae and they had to wait a year before admittance to the greater mysteries. The candidate took and washed a sow, then sacrificed it, symbolising that he purposed not to "return like a sow to his wallowing in the mire." He was then sprinkled with water by a priest (Hydranos) and a Mystagogus, (Hierophant or Prophet) administered an oath of secrecy. He was not admitted at once to Demeter's Shrine, but remained during subsequent instruction in the porch or vestibule. Aristotle, however, asserts that no instruction was given to the Mystae but that while in a state of receptivity-a psychic state-their emotions and character were acted upon, The rape of Persephone having taken place in the winter, the lesser mysteries were held in February.


The greater mysteries were held annually for nine days in September, Athens being thronged with visitors from all parts. The first day was that of assembling. On the second, a solemn "Pomp" or procession wended its way to the coast with the cry "Mystae, to the sea," and purificatory rites were performed. The third day was a day of fasting. In the evening a frugal meal was taken of sesame and honey, and sacrifices offered of fish and barley. Some maintain that there was a nine days' fast. On the fourth a procession displayed the "Sacred Things of Demeter," including pomegranates and poppy seeds in a basket. The fifth day became famous. The Mystae, led by torch bearer, went in , the dark evening with torches to the Temple of Demeter at Eleusis to search (in imitation of her) for Persephone.


Claudian gives a poetic picture of the shores and Bay of Eleusis, lit up by a myriad lamps in the gloom. They remained all night. The sixth day was sacred to Iacchus, son of Demeter, the Bacchus or Dionysus "Lord of Earth." His statue was carried along the sacred road amid joyous shouts: 30,000 spectators was nothing uncommon. In the night of the sixth and seventh the Mystae were initiated into the greater mysteries and became " Seers " (Epoptae), " Seers of Future Things," as St. Paul says, using the same word. In the lighted sanctuary they were shown (Autopsy) what none but Epoptae ever saw - a dramatic representation to the accompaniment of ancient hymns of the death and resurrection of the Holy Child, Iacchus and of the life of the gods. These mystic sights are described as divinely ineffable. On the same night, they performed a sacrament with the words, " I have fasted and I have drunk the Kukeon.
I have taken from the chest. After tasting I have deposited in the basket and from the basket into the chest." The words of dismissal were "konx ompax." On the seventh day they returned to Athens with happy jests, in imitation of those with which the sorrows of Demeter had been lightened. " A mystical drama," says Clement of Alexandria. Athletic games were held, the prize being a full corn in the ear. On the eighth were initiated those who were unable to be present on the sixth. The ninth was the day of full cups. Two cups were filled with water or wine and the contents were thrown, one to the east, and one to the west. These Eleusinian mysteries long survived the independence of Greece. The general belief of the ancients was that they opened a comforting prospect of a future life. The most Holy and perfect of the rites was to show an ear of corn mowed down in silence.
One can not but think of the text, " Except a corn of wheat fall to the ground and die." In my opinion it is certain that the mysteries were, in a measure, a "praeparatio evangelica" for had I time I could indicate very much mystery phraseology in the Epistles and Book of Revelations.


Gradually, the Egyptian gods, notwithstanding fierce persecution raged for a time against their worshippers, ousted the old religion of Rome, until its Emperors were found filling their houses with the Egyptian Gods and building temples to them in the public parks of Rome, while soldiers of the Sixth Legion indulged in Isiac worship in York.


And so it comes, as Dill, in his " Roman Society " says: "The scenes which were so common at Rome, or Pompeii, or Corinth, the procession of shaven, white-robed priests and acolytes marching to the sound of chants and barbaric music, with the sacred images and symbols of a worship which had been cradled on the Nile ages before the time of Romulus . . . . . . were reproduced in the remote villages on the edge of the Sahara and the Atlantic, in the valleys of the Alps or the Yorkshire dales."

Discourse on Esoteric Masonry

SOVRANO SANTUARIO
RITO ANTICO e PRIMITIVO
ORDINE MASSONICO REGOLARE

FONTE UNICA E AUTENTICA

FROM THE ARCHIVES OF THE

SOVEREIGN SANCTUARY OF THE 95 AND LAST DEGREE OF THE
ANCIENT AND PRIMITIVE RITE
REGULAR MASONIC BODY OF FREEMASONRY

PUBLISHED BY KIND PERMISSION OF HIS GRACE THE
MW Bro Roberto Polastro
Sovereign Grand Conservator General of the Rite

Discourse on Esoteric Masonry

A great poet, one of the glories of the time of Augustus, and who, by his genius, was deemed worthy to be initiated, Virgil, wishing to embody in the sixth book of his immortal poem some of the Rites of the Egyptian mysteries, at the moment of these revelations, in order to escape the penalties reserved for those who divulge the secrets of initiation cried out: "O gods, whose empire extends over the souls of men, silent shadows, impene­trable Chaos, Phlegeton of the devouring waves, in places where is found the silence of the night, may it be permitted to me to tell of that which I have seen under your powerful protection, so that I may be pardoned for revealing those things which are plunged in unfathomable depths, and surrounded by mysterious gloom ?"

I have no need to make such a request, brethren, and I have no need to ask for such a pardon. The eminent audience in the midst of which my voice is heard dispenses me from such precautions. Surrounded by the most brilliant lights of our Order, in presence of this august senate, if a regret is born in my mind, it is that I myself am unable to do justice to my theme or to the distinguished audience that is honoring me with its attention.

A Greek philosopher, after having traversed Egypt, and having visited the most important sanctuaries of the science, re­ports (and this fact is confirmed by the records of our Order and mentioned in the introduction to our statutes) that one of the principal points of the doctrine of the Egyptian priests was the division of the sacred science into exoterism or the exterior science, and esoterism or the interior science. It is by these two Greek words that he translated the two hieratic words, which, as one knows, it was forbidden to use outside the temple. "The priests," added he, "were not lavish with any part of their science; hard work, profound studies and rude trials are im­posed to the neophyte before he arrives at the least degree of exoterism. As for the esoterism, the trials were even more severe; no help, no advice, no encouragement is given to him who wishes to penetrate its secrets. It is only by strength of will and divine inspiration that he attains his end. These are mysteries within mysteries, and it frequently happens that the priests the highest in rank have hardly made one step in the mystical side of the sacred science."

The statute of Isis, always veiled even to the priests, and the sphinx, crouching at the door of the temple in an attitude of repose and silence, were the two emblems of these lost secrets; and this conduct of the trustees of the mysteries was dictated by the highest wisdom. The despotic rule of strong violent men extended over the whole earth. Everywhere the inex­orable "vae victis" was the only international and political law; everywhere heads had to bow or were crushed. It is easily understood from this that the trustees of the primitive knowl­edge of human grandeur, of its sublime dignity, of its equality before the Creator, of its inalterable liberty, were forced to hide their treasure, and to communicate it only to those who were found to be worthy, for before communicating it, they had to be certain that the new candidate did not intend to sell the knowledge to their enemies.

Christianity made an immense step forward for humanity; exalted of the mysteries, it popularized their moral teachings. The task of philosophy was made less difficult; its ways were made plain, and it could be more explicit in its teachings, for Christianity had forced the powers to recognize the fight to religious discussion and the training of intelligence. The hu­man mind, by the force of natural expansion did the rest, and the liberty of thought was proclaimed. It is thanks to this progress that in a very real sense we are in a far better position than were the philosophers of antiquity; that we are permitted, without betraying in any way our traditions, to lift the veil of Masonry a little without destroying it entirely; for if we have no longer to dread the intrusion of brute force into our sanctums, we cannot without committing a crime expose to the fickleness of thoughtlessness, to the misapprehension of ignorance, to the false interpretations of bad faith, to the preventions of fanaticism, an ensemble of learning which demands, to be appreciated, an attentive and prepared spirit, a heart pure and independent, seeking only truth and justice. Let us therefore show our aim, show it without fear, proclaim it in our Lodges and to the world; tell it to our brethren, and to the pro­fane, for it is noble and sublime. It is to make of humanity a nation of brothers; join those whom interest divides, and make a man see a friend whom he can hold close to his heart, in the enemy who approaches him with sword in hand.

Regarding science, which is the means by which we arrive at this magnificent result, let us proceed with wisdom. "None is worthy of the science," say our traditions, "who has not ac­quired it by his own efforts." On this point, brethren, let us be a little more condescending than our severe Masters; let us show from afar this science, and if it is forbidden to us to introduce him who has not, like Joshua, subdued the strong­holds to enter into the promised Land, let us at least transport the neophyte to the mountain where he may view it. Perhaps, inflamed by such a view, he may strive to merit his inclusion in the army of the elect.

The Esoterism of Masonry includes the entire circle of the activity of the human mind; ail science, all art, all thought finds there its rank and its limits; only, neglecting the element­ary and practical part, the Esoterism deals only with the tran­scendent and metaphysical part. Leaving to the Exoterism its proper role - that of working - it only guards for itself the role of creating.

Three cycles united in one mysterious order, connected by an indivisible chain, and engendering reciprocally in an ineffable manner, form the mystic Temple. The first may be called (for the profane) the historic cycle; it is composed of three de­grees of which the philosophy deals with the social develop­ment of the whole human race, and of each nation in particular, in three symbolic periods--sociability, the family and liberty.

The second cycle is the poetic cycle. The nine Muses, grac­ious daughters of the imagination, support the sacred garland that crowns it. The columns of its temple, of the finest mar­ble of Paros, have engraved on them ingenious emblems, rep­resenting the glory of the children of Harmony and Fantasy on wings of gold. The three Graces, Aylaia, Thaiia and Euphro­syne, of noble deportment, keep watch inside the Temple. In­spired artists whose paintings or sculpture transmit to us their sublime inspirations; deep thinking savants, who read in the sky the power of God or in the depths of the earth the infinite resources of the architect of the Worlds; poets of inspired dreams; tragic geniuses who reproduce solemn and pathetic impressions, your place is marked in the temple. The swan with its silver wings crosses the fiver of Oblivion, and over­coming all obstacles, it will attach your names to the breast- work of the temple of immortality.

And you also, why do you not come, you ingenious inter­preters of the conceptions of genius; you, with steps traced by the Graces, and with voices modulated by the goddess of Har­mony, bearing in your minds unknown emotions, and who make us live in a world of Poesy, why should we repulse you from the temple of art? Euterpe, with her sweet accents; Terpsichore with divine measure, call you! All of you, you will learn that above worldly art is a celestial art; you will be able to explain, perhaps for the first time, those flashes which enlighten your noble minds, and illuminate distant regions. The inner voice, which vibrates within you, will become intelli­gible to you, and you will understand God who moves you! Nevertheless, let us collect our thoughts; drive away these too seductive images. Poetic Greece depart! Far from us thy gracious theories, thy groups of dancers, the brush of Apelles and the chisel of Phidias! Let us enter the philosophical cycle. On the altar, three mysterious and emblematic fires are burning; three sacrifices are about to be offered.

To the three mysteries, I will reply by three mysteries; man is body, soul and spirit; reflect, and if these profound researches frighten you, nine heavens are described on the symbolic roof of the temple, and you can traverse them. Nine celestial powers or forces preside there and if you are worthy, you can take your place in the midst of them.

Such are, my brethren, as far as I have been permitted to disclose, the chief points of the esoteric science. To say more would be prevari­cation; even to have said so much is perhaps imprudent. However, this imprudence will be pardoned for it is pure love of the propagation of the truth and of the sublime knowledge, which has provoked it. It was to respond, as far as it has been per-mired me, to the imprudent and foolish who, having just arrived at the porch of the temple of Masonry, believing that all is in the exterior symbols which strike their eyes, turn away in dis­dain, and say, "We have looked into the uttermost depths of the science, and we have found nothing but emptiness." Impru­dent and foolish ones! You have but lifted the first veil of the mysterious statue of Isis; the curtain of the temple of Apollo is closed to you; depart, but do not blaspheme that which you do not understand! For us, my brethren, realizing our high mission, strengthened by the witness of our own con­science, aided by the authority and the wisdom of so many geniuses who have left to us their science by means of Ma­sonic tradition, let us march on towards our goal, and march with perseverance. The work of progress, that work in which all nations groan in anguish, is in our hands. Once more, if we have faith in our mission, Memphis will civilize the world!