“Only if you wish me to do so. The learner must be of dauntless courage and athirst for knowledge, to speak in the style of our theme. The grave, the sepulchre, has always been the emblem of initiation into the society. The neophyte coveting admission to the mysteries must always preserve undaunted courage in the face of their terrors; it is the purpose of the Order that he should be tested in them, led down into and made to linger among them, and later fetched up from them by the hand of an unknown Brother. Hence the winding passages, the dark vaults, through which the novice is made to wander; the black cloth with which the Hall of the Strict Observance was hung, the cult of the sarcophagus, which played so important a role in the ceremonial of meetings and initiations. The path of mysteries and purification was encompassed by dangers, it led through the pangs of death, through the kingdom of dissolution; and the learner, the neophyte, is youth itself, thirsting after the miracles of life, clamouring to be quickened to a demonic capacity of experience, and led by shrouded forms which are the shadowing-forth of the mystery.”
“Thank you so much, Professor Naphta. That is splendid. That is what the teaching of hermetics is like, then; it can’t hurt me to have heard something about it too.”
“The less so that it is a guide to the ultimate; to the absolute recognition of the transcendental, and therewith to our end and aim. The alchemistic ritual of the lodges, in later centuries, led many a noble and inquiring spirit to that end—to which I need give no name, for it cannot have escaped you that the successive degrees of the Scottish Rite were only a surrogate, a substitute of the Hierarchy, that the alchemistic learning of the Master-Mason fulfilled itself in the mystery of transubstantiation, and that the hidden guidance which the lodge vouchsafed to its pupils has its prototype just as plainly in the means of grace, as the symbolic mummeries of lodge ceremonial have theirs in the liturgical and architectural symbolism of our Holy Catholic Church.”
“Ah, indeed!”
“But even that is not all. I have already suggested that the derivation of the lodge from that craftsmanly and honourable masonic guild is only a historical extension. The Strict Observance invested it with a much deeper human basis. The secrets of the lodge have, in common with certain mysteries of our Church, the clearest connection with the ceremonial mysteries and ritual excesses of primitive man. I refer, so far as the Church is concerned, to the love-feast, the sacramental enjoyment of body and blood; as for the lodge—”
“One moment. One moment for a marginal note. Even in the strict communion to which my cousin belongs, they have so-called love-feasts. He has often written to me about them. I suppose they are very respectable affairs—except possibly they get a little drunk, but nothing like what it is at the corps-students’—”
“As for the lodge, however, I am thinking of the cult of the sepulchre, to whom I referred you before. In both cases it has to do with a symbolism of the ultimate, with elements of orgiastic primitive religion, with wild sacrificial rites by night, to the honour of dying and transforming, death, metamorphosis, resurrection. You will recall that the mysteries of Isis, and the Eleusinian mysteries too, were served by night, and in caverns. In Freemasonry there are present a host of Egyptian survivals, and there were, among the secret societies, some that called themselves Eleusinian. There were lodges that held feasts of Eleusinian mysteries and aphrodistic rites which finally did introduce the female element; feasts of roses, to which reference is made in the three blue roses on the Masonic apron, and which often passed over into the bacchantic.”
“What’s this, what’s this I hear, Professor Naphta? All this Freemasonry? And I must reconcile with it all my ideas of our enlightened Herr Settembrini?”
“You would do him very great injustice if you imagined he knew anything about it. I told you that he, or his like, purified the lodge of all the elements of higher life. They humanized it, they modernized it. God save the mark! They rescued it from false gods and restored it to usefulness, reason and progress, for making war upon princes and priests, in short for social amelioration. In it they once more discuss nature, virtue, moderation, the fatherland. In a word, it is a godforsaken bourgeoisiedom, in the form of a club.”
“What a pity! Too bad about the feasts of roses! I mean to ask Settembrini if he hears anything about them nowadays.”
“The noble knight of the T-square!” scoffed Naphta. “You must remember that it has been no easy matter for him to get admitted inside the gates of the temple of humanity. He is as poor as a church-mouse, and they not only demand the higher, the humanistic culture—save the mark—but also one must belong to the possessing classes, to be able to stand the dues and entrance fees. Culture and possessions—there is
