XX

 GRAND MASTER OF ALL  SYMBOLIC
           LODGES.

    The true Mason is a practical Philosopher, who, under religious
emblems, in all ages adopted by wisdom, builds upon plans traced by
nature and reason the moral edifice of knowledge.  He ought to find, in
the symmetrical relation of all the parts of this rational edifice, the
principle and rule of all his duties, the source of all his pleasures. He
improves his moral nature, becomes a better man, and finds in the reunion
of virtuous men, assembled with pure views, the means of multiplying his
acts of beneficence. Masonry and Philosophy, without being one and the
same thing, have the same object, and propose to themselves the same end,
the worship of the Grand Architect of the Universe, acquaintance and
familiar- ity with the wonders of nature, and the happiness of humanity
attained by the constant practice of all the virtues.
    As Grand Master of all Symbolic Lodges, it is your especial duty to
aid in restoring Masonry to its primitive purity. You have be- come an
instructor.  Masonry long wandered in error.  Instead of improving, it
degenerated from its primitive simplicity, and re- trograded toward a
system, distorted by stupidity and ignorance, which, unable to construct
a beautiful machine, made a compli- cated one. Less than two hundred
years ago, its organization was simple, and altogether moral, its
emblems, allegories, and ceremo- nies easy to be understood, and their
purpose and object readily to be seen. It was then confined to a very small
number of Degrees. Its constitutions were like those of a Society of
Essenes, written in the first century of our era.  There could be seen
the primitive Christianity, organized into Masonry, the school of
Pythagoras without incongruities or absurdities; a Masonry simple and
signifi- cant, in which it was not necessary to torture the mind to
discover reasonable interpretations; a Masonry at once religious and
philo- sophical, worthy of a good citizen and an enlightened philanthro-
pist.
    Innovators and inventors overturned that primitive simplicity.
Ignorance engaged in the work of making Degrees, and trifles and gewgaws
and pretended mysteries, absurd or hideous, usurped the place of Masonic
Truth.  The picture of a horrid vengeance, the poniard and the bloody
head, appeared in the peaceful Temple of Masonry, without sufficient
explanation of their symbolic meaning. Oaths out of all proportion with
their object, shocked the candi- date, and then became ridiculous, and
were wholly disregarded. Acolytes were exposed to tests, and compelled to
perform acts, which, if real, would have been abominable; but being mere
chi- meras, were preposterous, and excited contempt and laughter only.
Eight hundred Degrees of one kind and another were invented: Infidelity
and even Jesuitry were taught under the mask of Masonry. The rituals even
of the respectable Degrees, copied and mutilated by ignorant men, became
nonsensical and trivial; and the words so corrupted that it has hitherto
been found impossible to recover many of them at all. Candidates were
made to degrade themselves, and to submit to insults not tolerable to a
man of spirit and honor.
    Hence it was that, practically, the largest portion of the Degrees
claimed by the Ancient and Accepted Scottish Rite, and before it by the
Rite of Perfection, fell into disuse, were merely com- municated, and
their rituals became jejune and insignificant. These Rites resembled
those old palaces and baronial castles, the different parts of which,
built at different periods remote from one another, upon plans and
according to tastes that greatly varied, formed a discordant and
incongruous whole. Judaism and chivalry, superstition and philosophy,
philanthropy and insane hatred and longing for vengeance, a pure morality
and unjust and illegal revenge, were found strangely mated and standing
hand in hand within the Temples of Peace and Concord; and the whole
system was one grotesque commingling of incongruous things, of contrasts
and contradictions, of shocking and fantastic extrava- gances, of parts
repugnant to good taste, and fine conceptions overlaid and disfigured by
absurdities engendered by ignorance, fanaticism, and a senseless
mysticism.
    An empty and sterile pomp, impossible indeed to be carried out, and
to which no meaning whatever was attached, with far-fetched explanations
that were either so many stupid platitudes or them- selves needed an
interpreter; lofty titles, arbitrarily assumed, and to which the inventors
had not condescended to attach any expla- nation that should acquit them
of the folly of assuming temporal rank, power, and titles of nobility,
made the world laugh, and the Initiate feel ashamed.
    Some of these titles we retain;but they have with us meanings
entirely consistent with that Spirit of Equality which is the foun-
dation and peremptory law of its being of all Masonry.  The Knight, with
us, is he who devotes his hand, his heart, his brain, to the Science of
Masonry, and professes himself the Sworn Soldier of Truth: the Prince is
he who aims to be Chief [Prin- ceps], first, leader, among his equals, in
virtue and good deeds: the Sovereign is he who, one of an order whose
members are all Sovereigns, is Supreme only because the law and
constitutions are so, which he administers, and by which he, like every
other brother, is governed. The titles, Puissant, Potent, Wise, and Ven-
erable, indicate that power of Virtue, Intelligence, and Wisdom, which
those ought to strive to attain who are placed in high office by the
suffrages of their brethren: and all our other titles and designations
have an esoteric meaning, consistent with modesty and equality, and which
those who receive them should fully un- derstand. As Master of a Lodge it
is your duty to instruct your Brethren that they are all so many constant
lessons, teaching the lofty qualifications which are required of those
who claim them, and not merely idle gewgaws worn in ridiculous imitation
of the times when the Nobles and Priests were masters and the people
slaves: and that, in all true Masonry, the Knight, the Pontiff, the
Prince, and the Sovereign are but the first among their equals: and the
cordon, the clothing, and the jewel but symbols and emblems of the
virtues required of all good Masons.
    The Mason kneels, no longer to present his petition for ad- mittance
or to receive the answer, no longer to a man as his su- perior, who is
but his brother, but to his God;to whom he appeals for the rectitude of
his intentions, and whose aid he asks to enable him to keep his vows. No
one is degraded by bending his knee to God at the altar, or to receive
the honor of Knighthood as Bayard and Du Guesclin knelt.  To kneel for
other purposes, Masonry does not require. God gave to man a head to be
borne erect, a port upright and majestic. We assemble in our Temples to
cherish and inculcate sentiments that conform to that loftiness of
bearing which the just and upright man is entitled to maintain, and we
do not require those who desire to be admitted among us, ignomini- ously
to bow the head. We respect man, because we respect our- selves that he
may conceive a lofty idea of his dignity as a human being free and
independent.  If modesty is a virtue, humility and obsequiousness to man
are base: for there is a noble pride which is the most real and solid
basis of virtue. Man should humble him- self before the Infinite God; but
not before his erring and imper- fect brother.
    As Master of a Lodge, you will therefore be exceedingly careful that
no Candidate, in any Degree, be required to submit to any degradation
whatever; as has been too much the custom in some of the Degrees:and take
it as a certain and inflexible rule, to which there is no exception, that
real Masonry requires of no man anything to which a Knight and Gentleman
cannot honorably, and without feeling outraged or humiliated submit.
    The Supreme Council for the Southern Jurisdiction of the United
States at length undertook the indispensable and long-de- layed task of
revising and reforming the work and rituals of the Thirty Degrees under
its jurisdiction.  Retaining the essentials of the Degrees and all the
means by which the members recognize one another, it has sought out and
developed the leading idea of each Degree, rejected the puerilities and
absurdities with which many of them were disfigured, and made of them a
connected system of moral, religious, and philosophical instruction. 
Sectarian of no creed, it has yet thought it not improper to use the old
allegories, based on occurrences detailed in the Hebrew and Christian
books, and drawn from the Ancient Mysteries of Egypt, Persia, Greece,
India, the Druids and the Essenes, as vehicles to communicate the Great
Masonic Truths; as it has used the legends of the Crusades, and the
ceremonies of the orders of Knighthood.
    It no longer inculcates a criminal and wicked vengeance.  It has not
allowed Masonry to play the assassin: to avenge the death either of Hiram,
of Charles the 1st, or of Jaques De Molay and the Templars.  The Ancient
and Accepted Scottish Rite of Ma- sonry has now become, what Masonry at
first was meant to be, a Teacher of Great Truths, inspired by an upright
and enlightened reason, a firm and constant wisdom, and an affectionate
and lib- eral philanthropy.
    It is no longer a system, over the composition and arrangement of
the different parts of which, want of reflection, chance, igno- rance,
and perhaps motives still more ignoble presided; a system unsuited to our
habits, our manners, our ideas, or the world-wide philanthropy and
universal toleration of Masonry; or to bodies small in number, whose
revenues should be devoted to the relief of the unfortunate, and not to
empty show; no longer a hetero- geneous aggregate of Degrees, shocking by
its anachronisms and contradictions, powerless to disseminate light,
information, and moral and philosophical ideas.
    As Master, you will teach those who are under you, and to whom you
will owe your office, that the decorations of many of the De- grees are
to be dispensed with, whenever the expense would inter- fere with the
duties of charity, relief, and benevolence; and to be indulged in only by
wealthy bodies that will thereby do no wrong to those entitled to their
assistance. The essentials of all the De- grees may be procured at slight
expense; and it is at the option of every Brother to procure or not to
procure, as he pleases, the dress, decorations, and jewels of any Degree
other than the 14th, 18th, 30th, and 32d.
    We teach the truth of none of the legends we recite. They are to us
but parables and allegories, involving and enveloping Masonic
instruction; and vehicles of useful and interesting in- formation.  They
represent the different phases of the human mind, its efforts and
struggles to comprehend nature, God, the government of the Universe, the
permitted existence of sorrow and evil. To teach us wisdom, and the folly
of endeavoring to ex- plain to ourselves that which we are not capable of
understanding, we reproduce the speculations of the Philosophers, the
Kabalists, the Mystagogues and the Gnostics.  Every one being at liberty
to apply our symbols and emblems as he thinks most consistent with truth
and reason and with his own faith, we give them such an in- terpretation
only as may be accepted by all. Our Degrees may be conferred in France or
Turkey, at Pekin, Ispahan, Rome, or Ge- neva, in the city of Penn or in
Catholic Louisiana, upon the subject of an absolute government or the
citizen of a Free State, upon Sec- tarian or Theist. To honor the Deity,
to regard all men as our Brethren, as children, equally dear to Him, of
the Supreme Creator of the Universe, and to make himself useful to
society and himself by his labor, are its teachings to its Initiates in
all the Degrees.
    Preacher of Liberty, Fraternity, and Equality, it desires them to be
attained by making men fit to receive them, and by the moral power of an
intelligent and enlightened People.  It lays no plots and conspiracies.  It
hatches no premature revolutions; it encour- ages no people to revolt
against the constituted authorities; but recognizing the great truth that
freedom follows fitness for free- dom as the corollary follows the axiom,
it strives to prepare men to govern themselves.
    Where domestic slavery exists, it teaches the master humanity and
the alleviation of the condition of his slave, and moderate cor- rection
and gentle discipline; as it teaches them to the master of the
apprentice: and as it teaches to the employers of other men, in mines,
manufactories, and workshops, consideration and hu- manity for those who
depend upon their labor for their bread, and to whom want of employment
is starvation, and overwork is fever, consumption, and death.
    As Master of a Lodge, you are to inculcate these duties on your
brethren. Teach the employed to be honest, punctual, and faithful as well
as respectful and obedient to all proper orders: but also teach the
employer that every man or woman who desires to work, has a right to have
work to do; and that they, and those who from sickness or feebleness,
loss of limb or of bodily vigor, old age or infancy, are not able to
work, have a right to be fed, clothed, and sheltered from the inclement
elements: that he commits an awful sin against Masonry and in the sight
of God, if he closes his work- shops or factories, or ceases to work his
mines, when they do not yield him what he regards as sufficient profit, and
so dismisses his workmen and workwomen to starve; or when he reduces the
wages of man or woman to so low a standard that they and their families
cannot be clothed and fed and comfortably housed; or by overwork must
give him their blood and life in exchange for the pittance of their
wages: and that his duty as a Mason and Brother per- emptorily requires
him to continue to employ those who else will be pinched with hunger and
cold, or resort to theft and vice: and to pay them fair wages, though it
may reduce or annul his profits or even eat into his capital; for God
hath but loaned him his wealth, and made him His almoner and agent to
invest it.
    Except as mere symbols of the moral virtues and intellectual
qualities, the tools and implements of Masonry belong exclusively to the
first three Degrees.  They also, however, serve to remind the Mason who
has advanced further, that his new rank is based upon the humble labors
of the symbolic Degrees, as they are im- properly termed, inasmuch as all
the Degrees are symbolic.
    Thus the Initiates are inspired with a just idea of Masonry, to-
wit, that it is essentially WORK; both teaching and practising LABOR; and
that it is altogether emblematic. Three kinds of work are necessary to
the preservation and protection of man and soci- ety: manual labor,
specially belonging to the three blue Degrees; labor in arms, symbolized
by the Knightly or chivalric Degrees; and intellectual labor, belonging
particularly to the Philosophical Degrees.
    We have preserved and
multiplied such emblems as have a true and profound meaning. We reject
many of the old and senseless explanations.  We have not reduced Masonry
to a cold metaphy- sics that exiles everything belonging to the domain of
the imagina- tion. The ignorant, and those half-wise in reality, but
over-wise in their own conceit, may assail our symbols with sarcasms;
but they are nevertheless ingenious veils that cover the Truth, respect-
ed by all who know the means by which the heart of man is reach- ed and
his feelings enlisted.  The Great Moralists often had re- course to
allegories, in order to instruct men without repelling them.  But we have
been careful not to allow our emblems to be too obscure, so as to require
far-fetched and forced interpreta- tions. In our days, and in the
enlightened land in which we live, we do not need to wrap ourselves in
veils so strange and impene- trable, as to prevent or hinder instruction
instead of furthering it; or to induce the suspicion that we have
concealed meanings which we communicate only to the most reliable adepts,
because they are contrary to good order or the well-being of society.
    The Duties of the Class of Instructors, that is, the Masons of the
Degrees from the 4th to the 8th, inclusive, are, particularly, to perfect
the younger Masons in the words, signs and tokens and other work of the
Degrees they have received; to explain to them the meaning of the
different emblems, and to expound the moral instruction which they convey. 
And upon their report of pro- ficiency alone can their pupils be allowed
to advance and receive an increase of wages.
    The Directors of the Work, or those of the 9th, l0th, and 11th
Degrees are to report to the Chapters upon the regularity, activity and
proper direction of the work of bodies in the lower Degrees, and what is
needed to be enacted for their prosperity and useful- ness.  In the
Symbolic Lodges, they are particularly charged to stimulate the zeal of
the workmen, to induce them to engage in new labors and enterprises for
the good of Masonry, their country and mankind, and to give them
fraternal advice when they fall short of their duty; or, in cases that
require it, to invoke against them the rigor of Masonic law.
    The Architects, or those of the 12th, 13th, and 14th, should be
selected from none but Brothers well instructed in the preceding Degrees;
zealous, and capable of discoursing upon that Masonry; illustrating it,
and discussing the simple questions of moral phil- osophy. And one of
them, at every communication, should be pre- pared with a lecture,
communicating useful knowledge or giving good advice to the Brethren.
    The Knights, of the 15th and 16th Degrees, wear the sword. They are
bound to prevent and repair, as far as may be in their power, all
injustice, both in the world and in Masonry; to protect the weak and to
bring oppressors to justice. Their works and lec- tures must be in this
spirit. They should inquire whether Masonry fulfills, as far as it ought
and can, its principal purpose, which is to succor the unfortunate. That
it may do so, they should pre- pare propositions to be offered in the
Blue Lodges calculated to attain that end, to put an end to abuses, and
to prevent or correct negligence.  Those in the Lodges who have attained
the rank of Knights, are most fit to be appointed Almoners, and charged
to ascertain and make known who need and are entitled to the charity of
the Order.
    In the higher Degrees those only should be received who have
sufficient reading and information to discuss the great questions of
philosophy.  From them the Orators of the Lodges should be selected, as
well as those of the Councils and Chapters. They are charged to suggest
such measures as are necessary to make Ma- sonry entirely faithful to the
spirit of its institution, both as to its charitable purposes, and the
diffusion of light and knowledge; such as are needed to correct abuses
that have crept in, and of- fences against the rules and general spirit
of the Order; and such as will tend to make it, as it was meant to be,
the great Teacher of Mankind.
    As Master of a Lodge, Council, or Chapter, it will be your duty to
impress upon the minds of your Brethren these views of the general plan
and separate parts of the Ancient and Accepted Scot- tish Rite; of its
spirit and design; its harmony and regularity; of the duties of the
officers and members;and of the particular les- sons intended to be
taught by each Degree.
    Especially you are not to allow any assembly of the body over which
you may preside, to close, without recalling to the minds of the Brethren
the Masonic virtues and duties which are represented upon the Tracing
Board of this Degree.  That is an imperative duty. Forget not that, more
than three thousand years ago, ZORO- ASTER said:"Be good, be kind, be
humane, and charitable; love your fellows; console the afflicted; pardon
those who have done you wrong."  Nor that more than two thousand three
hundred years ago CONFUCIUS repeated, also quoting the language of those
who had lived before himself: "Love thy neighbor as thyself: Do not to
others what thou wouldst not wish should be done to thy- self: Forgive
injuries. Forgive your enemy, be reconciled to him, give him assistance,
invoke God in his behalf!"
    Let not the morality of your Lodge be inferior to that of the
Persian or the Chinese Philosopher.
    Urge upon your Brethren the teaching and the unostentatious practice
of the morality of the Lodge, without regard to times, places, religions,
or peoples.
    Urge them to love one another, to be devoted to one another, to be
faithful to the country, the government, and the laws: for to serve the
country is to pay a dear and sacred debt:
    To respect all forms of worship, to tolerate all political and
religious opinions; not to blame, and still less to condemn the religion
of others: not to seek to make converts; but to be content if they have
the religion of Socrates; a veneration for the Creator, the religion of
good works, and grateful acknowledgment of God's blessings:
    To fraternize with all men; to assist all who are unfortunate; and
to cheerfully postpone their own interests to that of the Order:
    To make it the constant rule of their lives, to think well, to speak
well, and to act well:
    To place the sage above the soldier, the noble, or the prince: and
take the wise and good as their models:
    To see that their professions and practice, their teachings and
conduct, do always agree:
    To make this also their motto: Do that which thou oughtest to do;
let the result be what it will.
    Such, my Brother, are some of the duties of that office which you
have sought to be qualified to exercise.  May you perform them well; and
in so doing gain honor for yourself, and advance the great cause of
Masonry, Humanity, and Progress.

