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Tamerlane seeks universal empire;

the Saracens conquer Spain and threaten Vienna.

Morals & Dogma CHAPTER FORTY SIX

Divisions 1451-1490

MORALS & DOGMA 3

1451.

The thirst for power is never satisfied.

1452.

It is insatiable.

1453.

Neither men nor nations ever have power enough.

1454.

When Rome was the mistress of the world,

the Emperors caused themselves to be worshipped as gods.

1455.

The Church of Rome claimed despotism over the soul,

and over the whole life from the cradle to the grave.

1456.

It gave and sold absolutions for past and future sins.

1457.

It claimed to be infallible in matters of faith.

1458.

It decimated Europe to purge it of heretics.

1459.

It decimated America to convert the Mexicans and Peruvians.

1460.

It gave and took away thrones;

and by excommunication and interdict closed the gates of Paradise against Nations,

1461.

Spain, haughty with its dominion over the Indies,

endeavored to crush out Protestantism in the Netherlands,

while Philip the Second married the Queen of England,

and the pair sought to win that kingdom back to its allegiance to the Papal throne.

1462.

Afterward Spain attempted to conquer it with her " invincible" Armada.

1463.

Napoleon set his relatives and captains on thrones,

and parcelled among them half of Europe.

1464.

The Czar rules over an empire more gigantic than Rome.

1465.

The history of all is or will be the same,

--acquisition, dismemberment, ruin.

1466.

There is a judgment of God against all that is unjust.

1467.

To seek to subjugate the will of others and take the soul captive,

because it is the exercise of thc highest power,

seems to be the highest object of human ambition.

1468.

It is at the bottom of all proselyting and propagandism,

from that of Mesmer to that of the Church of Rome and the French Republic.

1469.

That was the apostolate alike of Joshua and of Mahomet. (Jesus and Mohammad)

1470.

Masonry alone preaches Toleration, the right of man to abide by his own faith,

the right of all States to govern themselves.

1471.

It rebukes alike the monarch who seeks to extend his dominions by conquest,

the Church that claims the right to repress heresy by fire and steel,

and the confederation of States that insist on maintaining a union by force

and restoring brotherhood by slaughter and subjugation.

1472.

It is natural, when we are wronged, to desire revenge;

and to persuade our hearts that we desire it less for our own satisfaction

than to prevent a repetition of the wrong,

to which the doer would be encouraged by immunity coupled with the profit of the wrong.

1473.

To submit to be cheated is to encourage the cheater to continue;

and we are quite apt to regard ourselves as God's chosen instruments to inflict His vengeance,

and for Him and in His stead to discourage wrong

by making it fruitless and its punishment sure.

1474.

Revenge has been said to be " a kind of wild justice; "

yet it is always taken in anger, and therefore is unworthy of a great soul,

which ought not to suffer its equanimity to be disturbed by ingratitude or villainy.

1475.

The injuries done us by the base are as much unworthy of our angry notice

as those done us by the insects and the beasts;

1476.

and when we crush the adder, or slay the wolf or hyena,

we should do it without being moved to anger,

and with no more feeling of revenge than we have in rooting up a noxious weed.

1477.

And if it be not in human nature not to take revenge by way of punishment,

let the Mason truly consider that in doing so he is God's agent,

and so let his revenge be measured by justice and tempered by mercy.

1478.

The law of God is,

that the consequences of wrong and cruelty and crime shall be their punishment;

1479.

and the injured and the wronged and the indignant

are as much His instruments to enforce that law, as the diseases and public detestation,

and that the verdict of history and the execration of posterity are.

1480.

No one will say that the Inquisitor who has racked and burned the innocent;

the Spaniard who hewed Indian infants, living, into pieces with his sword,

and fed the mangled limbs to his bloodhounds;

1481.

the military tyrant who has shot men without trial,

the knave who has robbed or betrayed his State,

1482.

the fraudulent banker or bankrupt who has beggared orphans,

the public officer that has violated his oath,

1483.

the judge who has sold injustice,

the legislator who has enabled Incapacity to work the ruin of the State,

ought not to be punished.

1484.

Let them be so;

and let the injured or the sympathizing be the instruments of God's just vengeance;

yet always out of a higher feeling than mere personal revenge.

1485.

Remember that every moral characteristic of man

finds its prototype an1ong creatures of lower intelligence;

1486.

that the cruel foulness of the hyena, the savage rapacity of the wolf,

the merciless rage of the tiger, the crafty treachery of the panther,

are found among mankind,

and ought to excite no other emotion, when found in the man, than when found in the beast.

1487.

Why should the true man be angry with the geese that hiss,

the peacocks that strut,

the asses that bray,

and the apes that imitate and chatter,

although they wear the human form?

1488.

Always, also, it remains true, that it is more noble to forgive than to take revenge;

1489.

and that, in general, we ought too much to despise those who wrong us,

to feel the emotion of anger, or to desire revenge.

1490.

At the sphere of the Sun, you are in the region of LIGHT.

* * * *

Morals & Dogma CHAPTER FORTY SEVEN

Divisions 1491-1530

MORALS & DOGMA 3

1491.

The Hebrew word for gold, ZAHAB, also means Light,

of which the Sun is to the Earth the great source.

1492.

So, in the great Oriental allegory of the Hebrews,

the River PISON compasses the land of Gold or Light;

and the River GIHON the land of Ethiopia or Darkness.

1493.

What light is, we no more know than the ancients did.

1494.

According to the modern hypothesis,

it is not composed of luminous particles shot out from the sun with immense velocity;

1495.

yet that body only impresses, on the ether which fills all space,

a powerful vibratory movement that extends, in the form of luminous waves,

beyond the most distant planets, supplying them with light and heat.

1496.

To the ancients, it was an outflowing from the Deity.

1497.

To us, as to them, it is the apt symbol of truth and knowledge.

1498.

To us, also, the upward journey of the soul through the Spheres is symbolical;

1499.

yet we are as little informed as they whence the soul comes,

where it has its origin, and whither it goes after death.

1500.

They endeavored to have some belief and faith, some creed, upon those points.

1501.

At the present day, men are satisfied to think nothing in regard to all that,

and only to believe that the soul is a something separate from the body and out-living it,

yet whether existing before it, neither to inquire nor care.

1502.

No one asks whether it emanates from the Deity,

or is created out of nothing,

or is generated like the body, and the issue of the souls of the father and the mother.

1503.

Let us not smile, therefore, at the ideas of the ancients,

until we have a better belief;

1504.

yet accept their symbols as meaning that the soul is of a Divine nature,

originating in a sphere nearer the Deity,

and returning to that when freed from the enthralhment of the body;

1505.

and that it can only return there when purified of all the sordidness and sin

which have, as it were, become part of its substance, by its connection with the body.

1506.

It is not strange that, thousands of years ago, men worshipped the Sun,

and that to-day that worship continues among the Parsees.

1507.

Originally they looked beyond the orb to the invisible God,

of whom the Sun's light, seemingly identical with generation and life,

was the manifestation and outflowing.

1508.

Long before the Chaldean shepherds watched it on their plains,

it came up regularly, as it now does, in the morning, like a god,

1509.

and again sank, like a king retiring, in the west,

to return again in due time in the same array of majesty.

1510.

We worship Immutability.

1511.

It was that steadfast, immutable character of the Sun that the men of Baalbec worshipped. Eden

1512.

His light-giving and life-giving powers were secondary attributes.

1513.

The one grand idea that compelled worship was

the characteristic of God which they saw reflected in his light,

and fancied they saw in its originality the changelessness of Deity.

1514.

He had seen thrones crumble,

earthquakes shake the world and hurl down mountains.

1515.

Beyond Olympus, beyond the Pillars of Hercules,

he had travelled daily to his abode,

and had travelled daily again in the morning to behold the temples they built to his worship.

1516.

They personified him as

BRAHMA, AMUN, OSRIS, BEL, ADONIS, MALKARTH, MITHRAS, and APOLLO;

and the nations that did so grew old and died.

1517.

Moss grew on the capitals of the great columns of his temples,

and he shone on the moss.

1518.

Grain by grain the dust of his temples crumbled and fell,

and was borne off on the wind, and still he shone on crumbling column and architrave.

1519.

The roof fell crashing on the pavement,

and he shone in on the Holy of Holies with unchanging rays.

1520.

It was not strange that men worshipped the Sun.

1521.

There is a water-plant,

on whose broad leaves the drops of water roll about without uniting, like drops of mercury.

1522.

So arguments on points of faith, in politics or religion,

roll over the surface of the mind.

1523.

An argument that convinces one mind has no effect on another.

1524.

Few intellects, or souls that are the negations of intellect,

have any logical power or capacity.

1525.

There is a singular obliquity in the human mind

that makes the false logic more effective than the true

with [nine-tenths] [many] of those who are regarded as men of intellect.

1526.

Even among the judges, [not one in ten can] [many cannot] argue logically.

1527.

Each mind sees the truth, distorted through its own medium.

1528.

Truth, to most men, is like matter in the spheroidal state.

1529.

Like a drop of cold water on the surface of a red-hot metal plate,

it dances, trembles, and spins, and never comes into contact with it;

1530.

and the mind may be plunged into truth,

as the hand moistened with sulphurous acid may into melted metal,

and be not even warmed by the immersion.

* * * * * *

Morals & Dogma CHAPTER FORTY EIGHT

Divisions 1531-1575

MORALS & DOGMA 3

1531.

The word Khairum or Khurum is a compound one.

1532.

Gesenius renders Khurum by the word noble or free-born:

Khur meaning white, noble.

1533.

It also means the opening of a window, the socket of the eye.

1534.

Khri also means white, or an opening;

and Khris, the orb of the Sun, in Job 8: 13 and 10: 7.

1535.

Krishna is the Hindu Sun-God.

1536.

Khur, the Parsi word, is the literal name of the Sun.

1537.

From Kur or Khur, the Sun, comes Khora, a name of Lower Egypt.

1538.

The Sun, Bryant says in his Mythology, was called Kur;

and Plutarch says that the Persians called the Sun Kuros.

1539.

Kurios, Lord, in Greek,

like Adonai, Lord, in Phoenician and Hebrew, was applied to the Sun.

1540.

Many places were sacred to the Sun,

and called Kura, Kuria, Kuropolis, Kurene, Kureschata, Kuresta, and Corusia in Scythia.

1541.

The Egyptian Deity called by the Greeks " Horus, "

was Her-Ra, or Har-oeris, Hor or Har, the Sun.

1542.

Hari is a Hindu name of the Sun.

1543.

Ari-al, Ar-es, Ar, Aryaman, Areimonios,

the AR meaning Fire or Flame, are of the same kindred.

1544.

Hewnes or Har-mes, (Aram, Remus, Haram, Harameias),

was Kadmos, the Divine Light or Wisdom.

1545.

Mar-kuri, says Movers, is Mar, the Sun.

1546.

In the Hebrew, AOOR, is Light, Fire, or the Sun.

1547.

Cyrus, said Ctesias, was so named from Kuros, the Sun.

1548.

Kuris, Hesychius says, was Adonis.

1549.

Apollo, the Sun-god, was called Kurraios, from Kurra, a city in Phocis.

1550.

The people of Kurene, originally Ethiopians or Cuthites,

worshipped the Sun under the title of Achoor and Achor.

1551.

We know, through a precise testimony in the ancient records of Tsur,

that the principal festivity of Mal-karth,

the incarnation of the Sun at the Winter Solstice, held at Tsur,

was called his rebirth or his awakening, and that it was celebrated by means of a pyre,

on which the god was supposed to regain, through the aid of fire, a new life.

1552.

This festival was celebrated in the month Peritius (Barith),

the second day of which corresponded to the 25th of December.

1553.

KHUR-UM, King of Tyre, Movers says, first performed this ceremony.

1554.

These facts we learn from Josephus, Servius on the AEneid, and the Dionysiacs of Nonnus;

and through a coincidence that cannot be fortuitous,

the same day was at Rome the Dies Natalis Solis Invicti, the festal day of the invincible Sun.

1555.

Under this title, HERCULES, HAR-acles, was worshipped at Tsur.

1556.

Thus, while the temple was being erected,

the death and resurrection of a Sun-God was annually represented at Tsur,

by Solomon's ally, at the winter solstice, by the pyre of MAL-KARIH, the Tsurian Haracles.

1557.

AROERIS or HAR-oeris, the elder HORUS,

is from the same old root that in the Hebrew has the form Aur, or, with the definite article prefixed, Haur, Light, or the Light, splendor, flame, the Sun and his rays.

1558.

The hieroglyphic of the younger HORUS was the point in a circle;

of the Elder, a pair of eyes;

and the festival of the thirtieth day of the month Epiphi,

when the sun and moon were supposed to be in the same right line with the earth, was called

" The birth-day of the eyes of Horus. "

1559.

In a papyrus published by Champollion, this god is styled

" Haroeri, Lord of the Solar Spirits, the beneficent eye of the Sun. "

1560.

Plutarch calls him " Har-pocrates, "

yet there is no trace of the latter part of the name in the hieroglyphic legends.

1561.

He is the son of OSIRIS and Isrs;

and is represented sitting on a throne supported by lions;

the same word, in Egyptian, meaning Lion and Sun.

1562.

So Solomon made a great throne of ivory, plated with gold, with six steps,

at each arm of which was a lion, and one on each side to each step, making seven on each side.

1563.

Again, the Hebrew word Khi, means " living; "

and ram, " was, or shall be, raised or lifted up. "

1564.

The latter is the same as room, aroom, harum, whence Aram, for Syria, or Aramoea, High-land. Khairum, therefore, would mean " was raised up to life, or living. "

1565.

So, in Arabic, hrm, an unused root, meant, " was high, " " made great, " " exalted; "

and Hirm means an ox, the symbol of the Sun in Taurus, at the Vernal Equinox.

1566.

KHURUM, therefore, improperly called Hiram, is KHUR-OM,

the same as Her-ra, Hermes, and Her-acles, the " Heracles Tyrius Invictus, "

the personification of Light and the Son, the Mediator, Redeemer, and Saviour.

1567.

From the Egyptian word Ra came the Coptic Ouro,

and the Hebrew Aur, Light.

1568.

Har-oeri, is Hor or Har, the chief or master.

1569.

Hor is also heat; and hora, season or hour;

and hence in several African dialects,

as names of the Sun, Airo, Ayero, eer, uiro, ghurrah, and the like.

1570.

The royal name rendered Pharaoh, was PHRA, that is, Pai-ra, the Sun.

1571.

The legend of the contest between Hor-ra and Set, or Set-nu-bi, the same as Bar or Bal,

is older than that of the strife between Osiris and Typhon;

as old, at least, as the nineteenth dynasty.

1572.

It is called in the Book of the Dead,

" The day of the battle between Horus and Set. "

1573.

The later myth connects itself with Phoenicia and Syria.

1574.

The body of OSIRIS went ashore at Gebal or Byblos, sixty miles above Tsur.

1575.

You will not fail to notice that in the name of each murderer of Khurum,

that of the Evil God Bal is found.

* * * * *

Morals & Dogma CHAPTER FORTY NINE

Divisions 1576-1615

MORALS & DOGMA 3

1576.

Har-oeri was the god of TIME, as well as of Life.

1577.

The Egyptian legend was that the King of Byblos cut down the tamarisk-tree

containing the body of OSIRIS,

and made of it a column for his palace.

1578.

Isis, employed in the palace, obtained possession of the column,

took the body out of it, and carried it away.

1579.

Apuleius describes her to be " a beautiful female,

over whose divine neck her long thick hair hung in graceful ringlets; "

and in the procession female attendants, with ivory combs,

seemed to dress and ornament the royal hair of the goddess.

1580.

The palm-tree, and the lamp in the shape of a boat,

appeared in the procession.

1581.

If the symbol we are speaking of is not a mere modern invention,

it is to these things it alludes.

1582.

The identity of the legends is also confirmed by this hieroglyphic picture,

copied from an ancient Egyptian monument,

which may also enlighten you as to the Lion's grip and the Master's gavel.

1583.

In the ancient Phcenician character, and in the Samaritan, A B,

(the two letters representing the numbers 1, 2, or Unity and Duality

means Father, and is a primitive noun, common to all the Semitic languages.

1584.

It also means an Ancestor, Originator, Inventor,

Head, Chief or Ruler,

Manager, Overseer, Master,

Priest, Prophet. )

1585.

is simply Father, when it is in construction,

that is, when it precedes another word,

and in English the preposition " of" is interposed, as Abi-Al, the Father of Al.

1586.

Also, the final Yod means " my";

so that by itself means " My father.

David my father, 2 Chron. 2: 3.

1587.

(Vav) final is the possessive pronoun " his";

and Abiu (which we read " Abif" ) means " of my father's. "

1588.

Its full meaning, as connected with the name of Khurum, no doubt is,

" formerly one of my father's servants, " or " slaves. "

1589.

The name of the Phoenician artificer is, in Samuel and Kings,

[2 Sam. 5: 11; 1 Kings 5: 15; 1 Kings 7: 40].

1590.

In Chronicles it is with the addition of [2 Chron. 2: 12]; and of [2 Chron. 4: 16].

1591.

It is merely absurd to add the word " Abif, " or " Abiff, "

as part of the name of the artificer.

1592.

And it is almost as absurd to add the word " Abi, "

which was a title and not part of the name.

1593.

Joseph says in Genesis 45: 8,

" God has constituted me 'Ab l'Paraah, as Father to Paraah,

i. e., Vizier or Prime Minister. "

1594.

So Haman was called the Second Father of Artaxerxes;

and when King Khurum used the phrase " Khurum Abi, "

he meant that the artificer he sent Schlomoh was the principal or chief workman in his line at Tsur.

1595.

A medal copied by Montfaucon exhibits a female nursing a child,

with ears of wheat in her hand, and the legend (Iao).

1596.

She is seated on clouds, a star at her head,

and three ears of wheat rising from an altar before her.

1597.

HORUS was the mediator, who was buried three days, was regenerated,

and triumphed over the evil principle.

1598.

The word HERI, in Sanscrit, means Shepherd, as well as Savior. (hurry)

1599.

KRISHNA is called Heri, as Jesus called Himself the Good Shepherd.

1600.

Khur, means an aperture of a window, a cave, or the eye.

Also it means white.

1601.

It also means an opening, and noble, free-born, high-born.

1602.

KHURM means consecrated, devoted; in AEthiopic.

1603.

It is the name of a city, [Joshua 19: 38]; and of a man, [Ezra 2: 32, 10: 31; Nehemiah 3: 11].

1604.

Khirah, means nobility, a noble race.

1605.

Buddha is declared to comprehend in his own person the essence of the Hindu Trimurti;

and hence the tri-literal monosyllable Om or Aum

is applied to him as being essentially the same as Brahma-Vishnu-Siva.

1606.

He is the same as Hermes, Thoth, Taut, and Teutates.

1607.

One of his names is Heri-maya or Hermaya,

which are evidently the same name as Hermes and Khirm or Khurm.

1608.

Heri, in Sanscrit, means Lord.

1609.

A learned Brother places over the two symbolic pillars,

from right to left, the two words IHU and BAL:

followed by the hieroglyphic equivalent, of the Sun-God, Amun-ra.

1610.

Is it an accidental coincidence,

that in the name of each murderer are the two names of the Good and Evil Deities of the Hebrews;

for Yu-bel is but Yehu-Bal or Yeho-Bal?

1611.

and that the three final syllables of the names, a, o, um, make A. '. U. '. M. '.

the sacred word of the Hindoos, meaning the Triune God,

Life-giving, Life-preserving, Life-destroying:

represented by the mystic character?

1612.

The genuine acacia, also, is the thorny tamarisk,

the same tree which grew up around the body of Osiris.

1613.

It was a sacred tree among the Arabs,

who made of it the idol Al-Uzza, which Mohammed destroyed.

1614.

It is abundant as a bush in the Desert of Thur:

and of it the " crown of thorns" was composed, which was set on the forehead of Jesus of Nazareth.

1615.

It is a fit type of immortality on account of its tenacity of life;

for it has been known, when planted as a door-post,

to take root again and shoot out budding boughs over the threshold.

* * * * *

Morals & Dogma CHAPTER FIFTY

Divisions 1616-1655

MORALS & DOGMA 3

1616.

Every commonwealth must have its periods of trial and transition,

especially if it engages in war.

1617.

It is certain at some time to be wholly governed by agitators

appealing to all the baser elements of the popular nature;

1618.

by moneyed corporations;

by those enriched by the depreciation of government securities or paper;

by small attorneys, schemers, money-jobbers, speculators and adventurers

1619.

--an ignoble oligarchy, enriched by the distresses of the State,

and fattened on the miseries of the people.

1620.

Then all the deceitful visions of equality and the rights of man end;

and the wronged and plundered State can regain a real liberty

only by passing through " great varieties of untried being, "

purified in its transmigration by fire and blood.

1621.

In a Republic, it soon comes to pass

that parties gather round the negative and positive poles of some opinion or notion,

and that the intolerant spirit of a triumphant majority

will allow no deviation from the standard of orthodoxy which it has set up for itself.

1622.

Freedom of opinion will be professed and pretended to,

yet every one will exercise it at the peril of being banished from political communion

with those who hold the reins and prescribe the policy to be pursued.

1623.

Slavishness to party and obsequiousness to the popular whims go hand in hand.

1624.

Political independence only occurs in a fossil state;

and men's opinions grow out of the acts they have been constrained to do or sanction.

1625.

Flattery, either of individual or people, corrupts both the receiver and the giver;

and adulation is not of more service to the people than to kings.

1626.

A Caesar, securely seated in power, cares less for it than a free democracy;

nor will his appetite for it grow to exorbitance,

as that of a people will, until it becomes insatiate.

1627.

The effect of liberty to individuals is, that they may do what they please;

to a people, it is to a great extent the same.

1628.

If accessible to flattery, as this is always interested,

and resorted to on low and base motives, and for evil purposes, either individual or people

is sure, in doing what it pleases,

to do what in honor and conscience should have been left undone.

1629.

One ought not even to risk congratulations,

which may soon be turned into complaints;

and as both individuals and peoples are prone to make a bad use of power,

to flatter them, which is a sure way to mislead them,

well deserves to be called a crime.

1630.

The first principle in a Republic ought to be,

" that no man or set of men is entitled to exclusive or separate emoluments or privileges

from the community, yet in consideration of his public services;

which not being descendible (hereditary),

neither ought the offices of magistrate, legislature, nor judge, to be hereditary. "

1631.

It is a volume of Truth and Wisdom, a lesson for the study of nations,

embodied in a single sentence, and expressed in language which every man can understand.

1632.

If a deluge of despotism were to overthrow the world,

and destroy all institutions under which freedom is protected,

so that they should no longer be remembered among men,

this sentence, preserved, would be sufficient to rekindle the fires of liberty

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