Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry

by Albert Pike

After night had passed, and the morning had dawned, the usual ceremonies were at an end. Then he was consecrated by twelve stoles being put upon him, clothed, crowned with palm-leaves, and exhibited to the people. The remainder of that day was celebrated as his birthday and passed in festivities; and on the third day afterward, the same religious ceremonies were repeated, including a religious breakfast, "followed by a final consummation of ceremonies."

A year afterward, he was warned to prepare for initiation into the Mysteries of "the Great God, Supreme Parent of all the other Gods, the invincible OSIRIS." "For," says Apuleius, "although there is a strict connexion between the religions of both Deities, AND EVEN THE ESSENCE OF BOTH DIVINITIES IS IDENTICAL, the ceremonies of the respective initiations are considerably different."

Compare with this hint the following language of the prayer of Lucius, addressed to Isis; and we may judge what doctrines were taught in the Mysteries, in regard to the Deity: "O Holy and Perpetual Preserver of the Human Race! ever ready to cherish Mortals by Thy munificence, and to afford Thy sweet maternal affection to the wretched under misfortune; Whose bounty is never at rest, neither by day nor by night, nor throughout the very minutest particle of duration; Thou who stretchest forth Thy health-bearing right hand over the land and over the sea for the protection of mankind, to disperse the storms of life, to unravel the inextricable entanglement of the web of fate, to mitigate the tempests of fortune, and restrain the malignant influences of the stars,—the Gods in Heaven adore Thee, the Gods in the shades below do Thee homage, the stars obey Thee, the Divinities rejoice in Thee, the elements and the revolving seasons serve Thee! At Thy nod the winds breathe, clouds gather, seeds grow, buds germinate; in obedience to Thee the Earth revolves AND THE SUN GIVES US LIGHT. IT IS THOU WHO GOVERNEST THE UNIVERSE AND TREADEST TARTARUS UNDER THY FEET."

Then he was initiated into the nocturnal Mysteries of Osiris and Serapis: and afterward into those of Ceres at Rome: but of the ceremonies in these initiations, Apuleius says nothing.

Under the Archonship of Euclid, bastards and slaves were excluded from initiation; and the same exclusion obtained against the Materialists or Epicureans who denied Providence and consequently the utility of initiation. By a natural progress, it came at length to be considered that the gates of Elysium would open only for the Initiates, whose souls had been purified and regenerated in the sanctuaries. But it was never held, on the other hand, that initiation alone sufficed. We learn from Plato, that it was also necessary for the soul to be purified from every stain: and that the purification necessary was such as gave virtue, truth, wisdom, strength, justice, and temperance.

Entrance to the Temples was forbidden to all who had committed homicide, even if it were involuntary. So it is stated by both Isocrates and Theon. Magicians and Charlatans who made trickery a trade, and impostors pretending to be possessed by evil spirits, were excluded from the sanctuaries. Every impious person and criminal was rejected; and Lampridius states that before the celebration of the Mysteries, public notice was given, that none need apply to enter but those against whom their consciences uttered no reproach, and who were certain of their own innocence.

It was required of the Initiate that his heart and hands should be free from any stain. Porphyry says that man's soul, at death, should be enfranchised from all the passions, from hate, envy, and the others; and, in a word, be as pure as it is required to be in the Mysteries. Of course it is not surprising that parricides and perjurers, and others who had committed crimes against God or man, could not be admitted.

In the Mysteries of Mithras, a lecture was repeated to the Initiate on the subject of Justice. And the great moral lesson of the Mysteries, to which all their mystic ceremonial tended, expressed in a single line by Virgil, was to practise Justice and revere the Deity;—thus recalling men to justice, by connecting it with the justice of the Gods, who require it and punish its infraction. The Initiate could aspire to the favors of the Gods, only because and while he respected the rights of society and those of humanity. "The sun," says the chorus of Initiates in Aristophanes, "burns with a pure light for us alone, who, admitted to the Mysteries, observe the laws of piety in our intercourse with strangers and our fellow-citizens." The rewards of initiation were attached to the practice of the social virtues. It was not enough to be initiated merely. It was necessary to be faithful to the laws of initiation, which imposed on men duties in regard to their kind. Bacchus allowed none to participate in his Mysteries, but men who conformed to the rules of piety and justice. Sensibility, above all, and compassion for the misfortunes of others, were precious virtues, which initiation strove to encourage. "Nature," says Juvenal, "has created us compassionate, since it has endowed us with tears. Sensibility is the most admirable of our senses. What man is truly worthy of the torch of the Mysteries; who such as the Priest of Ceres requires him to be, if he regards the misfortunes of others as wholly foreign to himself?"

All who had not used their endeavors to defeat a conspiracy; and those who had on the contrary fomented one; those citizens who had betrayed their country, who had surrendered an advantageous post or place, or the vessels of the State, to the enemy; all who had supplied the enemy with money; and in general, all who had come short of their duties as honest men and good citizens, were excluded from the Mysteries of Eleusis. To be admitted there, one must have lived equitably, and with sufficient good fortune not to be regarded as hated by the Gods.

Thus the Society of the Initiates was, in its principle, and according to the true purpose of its institution, a society of virtuous men, who labored to free their souls from the tyranny of the passions, and to develop the germ of all the social virtues. And this was the meaning of the idea, afterward misunderstood, that entry into Elysium was only allowed to the Initiates: because entrance to the sanctuaries was allowed to the virtuous only, and Elysium was created for virtuous souls alone.