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by Cagliostro
[This translation was made from a French
copy printed in 1948 at Nice, France by ‘les Cahiers Astrologiques”. The
printed copy is said to be from a handwritten copy made in 1845 from the
original.]
APPRENTICE DEGREE
RECEPTION OF APPRENTICES OF THE EGYPTIAN LODGE
PREPARATION OF THE LODGE
The Lodge should be decorated with a canopy of sky blue and white,
without gilding. Above the head of the Venerable, a radiant triangle
with the name of Jehovah (the whole embroidered on blue silk).
The throne of the Venerable is elevated three steps.
The Altar is in front of the throne. On the altar is a brasier, with an
alcohol sponge.
To the right of the throne is the sun, to the left the moon.
The Treasurer should provide himself with a habit “talare’, a white sash
for fastening it and two pairs of gloves, one for a man, the other for a
woman.
THE BACKDROP OR CURTAIN OF THE LODGE
On the curtain should be painted the entrance of a temple, with seven
steps; the entrance adorned with a curtain bearing an inscription to the
right of "magnum”, to the left, “gern.ma secretorum”.
In front of the entrance is represented a master with a red sash, green
frock-coat, tawny vest, breeches and stockings and hussar boots. The
master should be standing to the right of the temple with the index
finger of his left hand on his lips and in his right hand a sword with
which he threatens a sleeping Mercury who is placed to the left of the
entrance. Over the head of Mercury are engraved these two words “Pierre
Brute” (rough ashlar). The board should be lighted by seven candles,
three at one side, three at the other and one in the middle.
THE ATTIRE OF THE VENERABLE
The Venerable should be clothed in a white tolare, fastened by a
cincture of sky blue moire; he should wear a stole of blue moire
bordered by narrow gold lace, with the seal of the founder embroidered
in spangles of gold on each end. Each extremity of the stole is fringed
in gold; he wears the stole which is fastened at the bottom with the
right over the left, after the manner of a deacon; he wears the red sash
of master over this. He should have a sword in his hand.
CHAMBER OF REFLECTION
This room should have the form and decoration of a grotto; it should not
be illuminated except by a lamp suspended in the middle.
The curtain of this chamber should be transparent. It should have in its
center a large pyramid, at the base of which should be seen a cave. Near
this cave should be represented Time, in the form of an old man, having
an hour glass on his head, a scythe in his left hand and two large wings
on his shoulders; his eyes should be fixed on the entrance to the cave,
his attitude and face showing terror and fear. To the right should be
painted the horn of plenty, to the left some chains, a serpent and some
philosophical instruments.
The candidate (recipient) should be enclosed in this chamber for about
an hour. When he is ready to enter, the inspector of the lodge with two
assistants goes to prepare him. The inspector without saying anything,
should commence to untie his hair, to remove his clothes, to order him
to take off his shoes and stockings and to get rid of all metallic
substances. He should at once give him a lecture appropriate to the
circumstances and form of the curtain of that chamber, after which he
should make the candidate aware that the philosophical route is painful
and full of dangers and torments; he should inquire of the candidate
whether he has definitely decided to enter into the same mysteries and
to prefer over the honors, the ease and riches of worldly life, rather
the labor, perils and the lessons of nature. If he persists in his
intention, the inspector should take him by the hand and conduct him to
the door of the lodge. He should knock seven times. To the question
which will be put to him he will answer: “It is a mason, who having
passed all the degrees of ordinary masonry presents himself to be
initiated in the true Egyptian Masonry.” The door is then opened.
‘The Venerable should order the “terrible” brother to request of the
inspector a note with his age, place of birth, the name, surname and
qualifications of the candidate and those of his sponsor.
The “terrible” brother, opening the door, takes the paper from the hands
of the inspector and brusquely closes the door, which is not opened
again, until the Venerable shall order it opened for the candidate to
enter. The “terrible” brother should give the note to the Venerable.
OPENING OF THE LODGE
The Venerable having taken his place, strict silence should be observed.
Blowing one’s nose is forbidden as is also, for very good reason,
conversation.
When the Venerable rises, all rise at the same time. He should have a
sword in the right hand, and should never lay it aside while he is
speaking. He should say: “Come to order, my brothers. In the name of the
Great God, let us open the lodge according to the ritual and
constitutions of G.C., our founder.”
He should descend from his throne, and at seven steps from the bottom
step, he should turn toward the triangle and say:
“My brothers, prostrate yourselves, even as I, to pray Deity to protect
and assist me in the labors we will undertake.”
The prayer inside the lodge, being completed, the Venerable raps on the
floor with his right hand, to let all of the brothers know that they may
rise. The Venerable having placed himself on his throne, should request
of all the assistants the names etc. of those who have passed through
all the grades of ordinary masonry and request and solicit the benefit
of being received and admitted into the true Egyptian Masonry.
If any brother has anything against the candidate, he will be obliged on
his honor and on his conscience to mention it. The grievance or motive
should be discussed and the Venerable should determine if the candidates
should be admitted or rejected, but should all give their consent for
his reception, the Venerable shall order the Inspector and two brothers
to prepare and conduct him.
ENTRANCE OF THE CANDIDATE
The Venerable having ordered the candidate to enter, the Inspector shall
conduct him to the throne and cause him to kneel. The Venerable rises
and says: “Man, you have already been informed that the aim of our
labors is as well removed from frivolity as that of masonry is from the
real philosophical knowledge.
All of our operators, all of our mysteries, all of our steps have no
other motive but to glorify Deity and to penetrate the sanctuaries of
nature. These are nor to be undertaken with
levity but with resignation, patience and the time set by the laws of
our founder.
You will have the hope of seeing your labors crowned with the most happy
success. Before you can be consecrated to our Order and recognized as
one of our members, repeat after me, word for word, the oath which I
will exact of you in presence of the Name of God and of all your
brethren.”
During the oath the alcohol on the altar is ignited and the candidate
placing his right hand over the flame, repeats the following oath:
“I promise, I pledge, and I swear never to reveal the secrets which will
be communicated to me in this temple and to obey implicitly my
superiors.”
The Venerable will have him invested with the tolare girded with the
white sash and present to him two pairs of gloves, one pair for a man,
one pair for a woman; and shall give him at the same time a discourse on
each of these things and then instruct him in the signs and passwords
contained in the catechism of the degree. He shall cause him to kneel
again; strike him three times on the shoulder with his sword and say to
him:
“By the power which I receive From G.C., founder of our order, and by
the grace of God, I confer upon you the degree of apprentice of true
Egyptian Masonry, and constitute you a guardian of the philosophical
knowledge in which you will be caused to participate.”
The Venerable should then order the Inspector to conduct the new brother
to the place to which he is destined; should give to all his assistants
the sign to seat themselves; and shall give the catechism to the Orator
and charge him to give the lecture. When this has been done, he should
return the catechism which should never leave his hands or be out of
sight.
The Venerable rises from his throne, as do all the brothers, and
prostrates himself before the sacred name of Deity for his blessing.
The Lodge will then be dosed.
APPRENTICE CATECHISM OF THE EGYPTIAN LODGE
Q.—Are you an Egyptian Mason?
A.—Yes I am, with skill and without bias.
Q.—Whence came you?
A.—From the Far East.
Q.—What did you observe there?
A.—The great power of our founder.
Q.—What significance does it have for you?
A.—Knowledge of God and myself.
Q.—What was recommended to you before you departed?
A.—To take two routes, that of natural philosophy and that of
supernatural.
Q.—What does natural philosophy signify?
A.—The marriage of the sun and moon and knowledge of the seven metals.
Q.—Was there indicated to you a sure route to attain that philosophy?
A.—After I had been made acquainted with the seven metals, I was told
“Qui Aquoscit morte cognoscic artens” (3).
Q.—May I hope for the existence of sufficient courage to be able to
practice all the lights you possess?
A—Yes, but it will require a heart right, just and beneficent, it will
be necessary to renounce all motives of vanity and curiosity, banish
vice and confound incredulity.
Q.—Will these virtues suffice to attain to these sublime teachings?
A.—No, it will be necessary to be much loved and protected by God; it
will be necessary to be submissive and respectful to his sovereignty; it
will be necessary to cherish him always and to retire at least three
hours a day for meditation.
Q.—How should these three hours be employed?
A.—To penetrate the grandeur, wisdom and all the power of Divinity; to
compare ourselves with Him in our fervor; to reunite very intimately our
physical and moral natures, by which we are to be able to gain
possession of the natural and supernatural philosophies. (4)
Q.—But before we continue or talk, I will require that you give me a
proof and a sign which will serve to convince me that you are really one
of the children of the great founder of our sublime lodge.
A.—I agree, but I will never give you my sign unless you First have
given me yours.
(Gives sign. It is bowing of the body, raising of the head, opening the
eyes wide, and in a strong voice, pronouncing the word “Heloym”. To
respond to this sign, one stands with the point of the left foot on
floor and the right foot to the rear raised, having the body bowed, the
head raised majestical, and the two arms extended, the left toward the
floor and the right raised with the right hand pointed toward oneself,
with the five fingers spread and well opened.
When the two have been mutually recognized, they must then embrace each
other and continue the catechism.)
Q.—Begin, then, I pray you my brother, to give me the instruction in
natural philosophy.
A.—Willingly, but on condition that you cast out from your soul all
mundane and profane ideas, which you might at any time have for any
author, be he living or dead, and that you be convinced, like me, that
all those men who deny the divinity and immortality of the soul, are to
our eyes, not only profanes, but villains.
Q.—Having always intended to inquire about the philosophers stone, I
desire eagerly to know whether its existence is real or imaginary.
A.—Then you did not understand me when I spoke to you of the marriage
of the sun and the moon?
Q.—I swear it, and as my mind is not sufficiently clear to recognize,
through my meditations alone, the significance of the marriage I am in
need of your help and your knowledge.
A.—Listen to me attentively and try to understand. Through the
knowledge, which was given to me by the Founder of our Order, I know
that the first Mother was created by God, before the creation of man and
that he did not create man to be immortal, but because man had abused
the bounty of the Creator, God determined not to accord that gift except
to a very small number, ‘pauci sunt electi. (5)
In effect, as we all are aware, Moses, Enoch, Elias, David, Solomon and
the King of Tyre and various other well known people much loved by the
Divine One have learned to know and enjoy the primal matter, as well as
the supernatural philosophy.
Q.—But, enlighten me, I implore you, as quickly as you can, of that
primal and most precious material, and of its effects.
A.—Know then, that that primal matter exists always in the hands of the
elected of God, and it is not necessary in order to attain and retain
it, to be great, rich or powerful; but as I have already informed you it
will be ever absolutely necessary to be one who is loved and protected
by God.
Be assured by all that you hold to be most sacred, that by means of the
knowledge communicated to me by my master, I can positively assert that
a single grain of that precious material projects itself to infinity.
May your eyes and ears be opened.
Seven are the passages to perfect the primal matter; Seven are its
colors. Seven are the effects required to complete the philosophical
operations:
1st—Ad sanitem et ad hominis amraes morbos (6).
2nd—Ad metallorum (7).
3rd—To rejuvenate and to repair the lost forces and to augment the basic
warmth and humidity.
4th—To soften and liquify the solid part.
5th—To congeal and harden the liquid part.
6th—To make the possible impossible, and the impossible possible.
7th—To procure for oneself all the means to fare well; being ever
careful to take the greatest precaution to the end that all work,
speech or action may be conducted in the most reserved and secret
manner.
Q.—The confidence which you inspire in me, will not permit me the
slightest doubt concerning the truth of all your opinions; however, take
in good faith some of my observations. Your language is so different
from that of all the authors who have written about the philosophers
stone, that I am greatly embarrassed to reconcile your discourse with
theirs. I have no doubt that the recommendations you have given me, give
no credence to those authors, but it occurs to me that I can take
exception in favor of those who are enjoying the best reputations and
who have always been considered by moderns to be the clearest and the
best instructed, like the true philosophers such as Hermes Trismegistus,
Basil Valentine, Trevisan, Arnold de Villeanova, Raymund Lully, the
Cosmopolites, the Philalethes.
A.—You are neither sufficiently instructed in the principles of our
master, nor sufficiently experienced in our art, for your uncertainties
to surprise me, but such reflections will suffice to disabuse you and
fix your sentiments forever on this subject. There never has been, nor
will anyone ever enjoy and possess that precious matter until he has
been admitted to and initiated in our society. Since the most important
and most stringent of these objections, which you will have to learn
entails the sacred duty of never writing or divulging any of our
mysteries; you must understand that those writers whom you have cited,
were not the true philosophers, or if they were, all the books, be they
manuscript or printed, that have been attributed to them are false,
apocryphal, and are nothing but the fruits of the cupidity of those by
whom they were invented, and food for the credulity of those who have
faith therein. Besides repeat with the greatest accuracy all the rites
which these books teach and see if anything comes of it. Limit yourself
then, to having pity and compassions for the simple and obliging persons
who believe and work according to these authors, before they will
positively finish all by ruining their credit and their fortune, by
ruining their health and, what may be worse, also to destroy you.
Q.—To arrive at the possession of the secrets of that philosophy, will
it then be necessary to have recourse to a true philosopher?
A.—Yes, but you will never obtain it from him unless he has been
favorably inclined toward you by Deity.
Q.—What means will it be necessary to employ to obtain that Grace of
God?
A.—Adoring him, respecting his sovereignty, and above all consecrating
oneself to the happiness and welfare of his neighbor, charity being the
first duty of a philosopher and a work most agreeable to the eternal, to
that end it will be necessary to add some fervent prayers to merit His
favor that He move one of His Elect to reveal to you the Arcana of
Nature.
Q.—What do you mean by the Arcana of Nature?
A.—The recognition of that beautiful philosophy, both natural and
supernatural, of which I have conversed previously and of which you
found the principles confirmed in the emblems which represent the Order
of Masonry and the tableau which was placed before your view in all the
lodges.
Q.—Is it possible for ordinary Masonry to furnish an idea of the sublime
mysteries? Although I have been a Mason for thirty-three years and have
passed through all the degrees during that long space of time, I had not
the least suspicion of what you do me the favor to talk about. I have
never considered that Masonry was anything other than a society of
people who did not assemble to divert themselves and who for better
unity have adopted some signs and a particular language. Deign, by your
brilliant interpretations to uncover for me the solid and true end,
which you promised me.
A.—God inspire me and I will lift one of the corners of the veil which
hid the truth; I will start to instruct you in the origin of Masonry; I
will give you the philosophical explanation of the Masonic view and I
shall finish when you have learned all of the meaning of the sublime and
mystic aims of the true Masonry.
Q.—Your kindness has increased my knowledge and your brilliance does you
much justice. My respect requires that henceforth I call you Master
instead of Brother. I pray you then, my dear Master, to follow your
purpose and begin to instruct me in the origin of the true Masonry.
A—True Masonry has for its founders Enoch and Elias. After having
been invested with the supreme power which had been accorded them by the
divinity they implored his goodness and his merry in favor of their
neighbors, in order that permission be given them to make known to other
mortals His grandeur and the power which He has accorded to man over all
the creatures who surround His throne. Having obtained this permission,
he organized twelve subjects, whom he called elected of God. One of
these, known to you, called himself Solomon. The philosopher king sought
to initiate them and following in the footsteps of the two masters,
formed an order of men fit to conserve and to propagate the sublime
knowledge which he had acquired. He did this by consulting with the
remainder of the Elect and they convened to choose two persons each, in
a total of 24 companions. The chief of these was Boaz. These 24
companions had the privilege of each immediately choosing 3. This made 2
supreme chiefs, 12 masters or elected of God, 24 companions and 72
apprentices; from the last are descended the Templars, and from one of
the Templars, who were refugees in Scotland, there descended Free Masons
of whom there were at first 13, then 33 etc. Such is the origin and the
affiliation of Masonry.
Q.—That story leaves me nothing to desire except I pray you an
explanation of the ceremonies and of the Masonic ritual. On entering the
lodge for the first time why was I blindfolded?
A.—To make you perceive that every man, who does not enjoy the great
knowledge in which I instructed you, is a sightless and blind man, but
that in having for a master a true Mason, he will leave the darkness and
know the truth.
Q.—For what reason were my hands tied?
A.—To make you aware of the whole meaning of the submission and the
subordination, which it will be necessary for you to have to the orders
of your Master.
Q.—Why was I divested of part of my garments and all metals which I
might have?
A.—To inform you that every man who desires to become a good Mason or
true elected, must renounce all sorts of honors, wealth and glory, and
to obtain that privilege, it is not necessary to be great, rich or
powerful.
Q.—What end do the gloves serve?
A.—To make you aware that every true Mason must always have pure hands,
which he must never soil with blood. Above all he is strictly forbidden
ever to touch the primal matter with the hands.
Q.—What does the apron signify?
A.—To teach you that it is the first clothing with which man provided
himself to cover his nakedness when he had lost his innocence.
Q.—When will we come, I pray you, to the explanation of the ritual? What
does the trowel signify?
A.—The two columns called Jachin and Boaz, are not at all columns, but
in reality men who searched in our philosophy. Solomon not having found
in the first the qualities and dispositions required in a true Mason, he
was rejected into an inferior class; but on the contrary Boaz, having
been much pleased to have recognized what the acacia meant, with the
agreement of God and the help of Solomon, proceeded not only to purify
the rough stone of all its impurities, but also to make it cubical, and
finally to make it triangular, or more than perfect.
Q.—I implore you to explain clearly what all of these different stones
signify; I know of course that in the picture there is a rough stone, a
cubical stone and a triangular one; but all of these are enigmatic. I
will be much obliged, if you will give me the key.
A.—Here it is; the acacia is the
primal matter and the rough stone the mercurial part; when that rough
stone or mercurial part has been purified of all its impurities it
becomes cubical. It will come to pass that at the time you assassinate
the master by means of primal matter, or by means of a dagger in your
hand, that the rough stone will become cubical, that is the father and
mother of all metals. That deed accomplished, and the body being bound,
it begins to decay, one observes the seven philosophical passages, which
are the allegory of the seven steps, placed before the portal of the
temple, the first five of which are the primary colors, the sixth which
is the color black, and lastly the seventh is purple, or the color of
fire or fresh blood. It is thus that you will arrive at the consummation
of the marriage of the sun and the moon, and that you will obtain the
triangular stone, as well as the perfect offspring. Quantuum sufficit,
et quantuum appetet. (12)
Q.—But you have not spoken at all of Adoniram, who according to ordinary
Masonry was assassinated, and who is represented by the black band and
the dagger in the grade of Elect.
A.—That Masonry causes you to err in that point. It was nor Adoniram
himself who had been assassinated, but rather the liquid part which had
to be slain with the dagger. That is ultimately, as I am going to
apprise you, the volatile, living and mercurial part, which is
absolutely impossible to confine. With respect to Adoniram, and to
convince you of my good faith, of my open mind, and of my attachment for
you, I will give you his history. Adoniram was the son of Rabbin Raham,
and was called Jokim. Raham, who worked on the superstitious mind, had
given several kinds of knowledge to his son, but the latter, protected
and favored by God, having attained word of the superior power possessed
by Solomon in natural, as well as supernatural philosophy, left the
north to go to the south where that great king lived. In the hope of
finding an occasion for seeing and talking to him, he placed himself at
the door of the temple.
Solomon having seen him, asked him what he sought, and he responded “Adonai”.
The king was inspired and greatly touched by the respect and the
veneration which that mortal evidenced because he reverently used the
term “Adonai”, which is the sacred name of the Most High. Solomon not
only greeted him with graciousness and benevolence, but bade him enter
the temple with him and knowing that he had been instructed in the
metallic part, Solomon confided in him the primal matter and changed his
name from Jokim to Adoniram, which signifies equally, in the Aramaic
tongue, son of God, son of Raham or worker of metals. Adoniram
elated by that flattering distinction, had insufficient self control to
refrain from telling Jachin, with whom he then shared his knowledge,
using Jachin as part of his Operators. Jachin having become jealous of
the preference that Solomon had shown toward Adoniram, became filled
with much malice and resentment. Solomon, fearing the consequences which
might affect his favorite Adoniram, determined, in order to make an end
of the harmful effects of envy, to initiate him in the spiritual and
supernatural sciences; in consequence he let Adoniram penetrate the
sanctuary of the Temple and divulged to him all the hidden mysteries of
the sacred and perfect triangle. It was then that he gave him the
name of Boaz, under which, as you well know, he paid the salary of all
the fellowcrafts and apprentices. The Temple being completed, Solomon
gave him the kingdom of Tyre.
I am entranced by the sublime interpretations that you have just given
me concerning the ceremonies and the Masonic ritual and nothing appears
to me more evident or more magnificent. I see that it was not
possible to have been deceived more completely about this most serious,
and most respectable, institution that has made true Masons of us
pretenders. Of a purpose most sacred and instructive, they have made a
most ridiculous mummery and of the most interesting truth an allusion
vain and puerile. Permit me to make an observation that in the details
you have just given me, you have told me nothing of the blazing star.
A.—That star is the emblem of
the grand mysteries which include the supernatural philosophy, and it is
additional proof of the blindness, and ignorance of modern masons,
because it must be terminated by seven points, or angles and you will
never see it represented in any lodge by 3, 5, or 7. Besides, these poor
children of the widow have never discovered in it any other significance
than that which is contained in its center, the letter ‘G”, which they
explain symbolically by the word geometry. Such is the fruit of a
hundred years of reflection and the marvelous interpretation suggested
to them by their brilliant geniuses. The seven points or angles are the
representation of the seven angels which surround the throne of the
Deity, and the letter “G” is the initial of the great and sacred name of
God, called Gehova or Jehova, Adonia, etc.
Q.—Grant me, I implore you, a greater knowledge of these seven primitive
angels.
A.—These seven angels are the intermediaries between us and the
Divinity; they are the seven planets or better, they direct and govern
the seven planets. As they are a particular and determined influence
over each of the realms necessary to perfect the primal matter, the
existence of the seven superior angels is moreover truly that by which
man has the power to dominate over the same beings.
Q.—My astonishment only further increases my desire to be instructed,
but how is it possible for man to command and to be obeyed by these
angelic creatures?
A.—God created man in His own image and in His own likeness. He is the
most perfect of His works, therefore so long as the first man preserved
his innocence and his purity, he was the most powerful creature and the
most superior after God; because not only had God accorded him the
knowledge of those intermediate creatures, but He had also given man the
power to direct them and to rule over them immediately after Himself.
Man having degenerated by the manner in which he abused that great
power, God deprived him of that superiority, rendered him mortal and
deprived him even of communication with those celestial beings.
Q.—Are the Elect (elus) of God excepted from that general
proscription?
A.—Yes, and they are the only souls to whom God has given the grace to
enjoy this knowledge and all of the power with which he had favored the
first man.
Q.—Is it possible for every good and true Mason, such as I pride myself
in being, to flatter himself to be regenerated and to become One of the
elect of God?
A.—Yes, without doubt; but in addition to the necessity of constantly
practicing all the virtues, such as charity and benevolence it is also
necessary that God, being sensible of your adoration, your respect, your
submission and your fervent prayers, pick and select one of his Elect to
help you, to instruct you and to render you fit to merit this supreme
happiness; for when one of the twelve Elect is called nearer to the
Almighty, the most virtuous of the 24 companions succeeds him just as
the wisest of the 72 apprentices, takes the place vacated by that
companion.
Q.—Will you, I pray, give me the best exposition of that natural
philosophy?
A.—An explanation of that philosophy requires division into three
classes: The First, called the superior, primitive or direct; The
Second, acquired or communicated; The Third, the low, the base or
superstitious. The first is exhibited by the man, who having purified
the physical and moral part of himself, arrives at the recovery of his
primitive innocence and who after having obtained that perfection with
the help of the glorious name of God and the attributes in His right
hand, has arrived at the point of showing the sublime and original
domination of man, the knowledge of all the intentions of the power of
God and the means of every innocent child to enjoy the power which his
state has given him.
The second is possessed by a man who, after having taken an obligation
to his master, has obtained the grace of knowing himself and the
sovereign power of God; but the power of that man is always limited; he
cannot operate except in the name of his Master and by his power. He
knows not, however, the basis of this power.
Use of that power necessitates, however, self purification by practicing
the attributes of the right hand.
It is not without fear and extreme reserve that I will make mention of
the third; it is heart-rending for me to disclose to you the grasping
spirit of the man, who after having degraded his being, sought to
satisfy his wish and vanity, by making use of a sacrilegious power,
horrible and forbidden.
Q.—Do me the honor of explaining most dearly what you mean by the
purification of man, and what are the means by which it can be done.
A.—It will be necessary, to commence by learning the spiritual signs,
the invocations to God, the manner of clothing oneself and the method by
which it will be necessary to form and prepare the instruments of the
art of according to the planetary influences, because from henceforward,
instead of speaking to you of the seven superior angels, I will use the
name of the planets, in order that we will understand each other better.
The first instrument is the same trowel which you always see in the
hands of the Free Mason; the compasses; the knife; the sword and all the
other necessary tools. It will be necessary to know which are the days
of the month and the hours most propitious in the proper planet. It will
also be necessary to be equally instructed as to the day, the month and
the hour most favorable for the benediction of the ceremonial veil. It
will be necessary to know the form of the prayers which it is necessary
to address to God; of the form of the invocations to the angels, and the
manner of obtaining sufficient control over oneself to repel and
annihilate all the scruples, or subjects of distraction which would be
able to divert you, or sully you physically or morally. In conducting
yourself exactly according to these procedures you will be able to strip
yourself entirely of the physical part; you will be purified according
to the method of the Elect of God, and with the attributes of the right
hand, and the help of the Master whom God will give us, you will obtain
without doubt the grace of penetrating into the sanctuary of truth.
Q.—Show me, I pray you, the manner of supplying these instruments.
A.—To make each instrument, it
will be necessary to watch the day and hour determined by the regulator.
It will be necessary that as soon as the instrument comes off the fire
it be quenched in the blood of a proper animal, while observing that
each hour of the twenty-four requires a different animal. Remember as
well that the days and nights according to our philosophy are entirely
distinct from those of profanes, because we divide
each day and each night
into twelve equal parts, but we regulate them by rising and setting
of the sun. In whatever season it may be, our first hour of the day
begins with the rising of the sun, and that of the night with its
setting.
The minutes vary accordingly. You see by that calculation, the hours of
our days are very much longer in summer than winter, and that they are
made up for that reason of a greater or less number of minutes.
Remember also further, that the first hour is ruled and directed by the
sun, the second by the Moon, the third by Mars, the fourth by Saturn,
the fifth by the Sun and so on for the others.
It will also be necessary to know, and conform oneself to, the
configuration of the heavenly circles, which must always arrange
themselves according to the disposition of the four quarters of the Moon
and by the members three and three times three. These mysteries,
cabalistic and perfect numbers are the same indispensable ones as the
number of lights which are placed in the sanctuary.
Q.—Why do Masons operate unceasingly by the numbers three and three
times three, and for what motive do you continually remind me to conform
to these same numbers as much for the centers as for the candles in the
sanctuary?
A.—It is to remember the greatest truth and that it is one of the most
important pieces of information that I have the power to procure for
you; it is for you to learn that man has been formed in three times and
that he is composed of three distinct parts, moral, physical and mental.
Finally, it is for you to understand you must never err in the
philosophical operations, and to perfect these. What you do once, it
will be necessary always to repeat thrice or thrice three times.
Q.—But, in order to conform strictly to all that you have deigned to
confide to me, will it suffice for me to work by myself accordingly and
succeed?
A.—No, because it will again be necessary that an enlightened
conductor, or a Master in the primitive art, instruct you completely
and perfectly about all those matters that I have not yet indicated to
you.
Q.—By what signs will I recognize a true Master in the primitive art?
A.—By his candor, the realization of his acts and his patience. By his
candor in conducting himself in the past and in the present. By the
realization of his acts in his success and his manner of working in
which he implores only God and the command of the seven original angels,
without even having recourse to a superstitious or idolatrous view. By
his patience, because no mortal ever attains to that which he wishes to
have and to know except by patience.
Q.—Give me now, I implore you, further instruction concerning the part
experienced or communicated.
A—Know that all men elected of God can give you the power to obtain
the true mystery, which will then explain and confirm the pentagon which
it will trace on the paper of the art.
Q.—What do you mean by “paper of the art”?
A.—It is that which serves the Elect for all their works, innovations
etc. It is of three kinds, which the philosophers call virgin paper. One
is the skin of a still-born lamb, after it has been purified by solemn
ceremonies with the ceremonial veil, on the day and hour of the sun. The
second is the membrane or caul of a male child produced by a Jewess and
also purified by the ceremonial veil and solemn ceremonies. The third is
ordinary paper, but blessed according to the intention of the Master on
that day and hour of the sun which contains ever the masonic attributes
of the right hand.
Having obtained from that Elect of God, the marvelous pentagon it will
accomplish all that which is prescribed in the divine rite and completes
the obligation which you will render to God, in the presence of your
worshipful master.
Q.—Can I undertake that engagement without scruple?
A.—Assuredly, since the obligation consists only of the promise to
worship God, to respect your sovereign and to love your neighbor. You
will be obligated moreover, personally to promise your Master that you
will obey him implicitly, never to pass those boundaries which are
forbidden to you; never to have the indiscretion to demand knowledge of
things purely our of curiosity; and finally to do nothing except for the
glory of God and the benefit of your neighbor. In furtherance of all
these principles you will by means of invocation on the day and hour
determined, and with the power which you will concede to your Master,
arrive at the pinnacle of your desires. Do not forget however that
although you have obtained the satisfaction which you long for, should
you have taken upon yourself, you will not only inevitably lose all of
your power, but instead of elevating yourself to a higher and more
perfect degree you will fall into inferiority, imperfection and
disgrace.
Q.—Will I be able then to aspire again to greater power?
A.—Yes, you will be able to become the equal of your Master.
Q.—How?
A.—With the pleasure, wisdom, better conduct and complete fidelity of
your engagements.
Q.—Complete my understanding and tell me of what the superstitious
pact consists.
A.—My son, every man who has only evil principles, and at the same time
the desire for supernatural knowledge, falls from the protection of God
and the knowledge of his truth; will precipitate himself into the
abysmal; will degrade himself and will end by bringing himself to the
point of signing with his own blood a base pact, which he will contract
with intermediate inferior spirits which will condemn him forever.
Q.—Will it always be indiscreet to ask you for the details of the
initial operation which you have seen performed by the Grand Master
founder?
A.—This is all which you will be able to learn concerning that which has
taken place in my presence. I have seen the preparation and purification
of men in the different stages, commencing with the invocation to God;
while they were in the Masonic sanctuary and finally in the clothing of
the candidate in the “talare" vestment. Then taking the attributes of
the right hand, he arrives at the end of the work in the representation
of the persons of whom I have spoken to you before. I am also able to
help you, in another thing desired by you, with as much satisfaction as
it proved to me, as well as to the brothers, who are witnesses like
myself to these great things. I
charge you in the name of the Eternal God that all which I have just
communicated to you in this present catechism the absolute truth.
_______________
Notes:
1. consists of a robe of ankle length, white in color with blue ribbon
trimming, white shoes should be worn.
2. “Grand Coptic” or “G. Cagliostro."
3. “Who knows death, knows art”.
4. Meditation.
5. "Few are selected."
6 Concerning health and all ills (or ills of man).
7. “Concerning (virtues) of metals”.
8. Vestments after the fall of man in Eden.
9. Creative function.
10. Prudence.
11. “Every triangle is perfect”.
12. “What is sufficient is no longer desired.”
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