15° Knight of the Sword or of the East
Prologue
This degree relates to the Babylonish Captivity. The release by King Cyrus of the 42,360 captives (this number is given in Ezra 2:64) and the attempt to build the Second Temple under the direction of Zerubbabel. As the captive Prince of the House of Judah Zerubbabel had appealed to the King to end the captivity.
Two years after his great victory over the Babylonians, King Cyrus had a dream, and impelled by its interpretation, and recognising Zerubbabel as a leader, a man of integrity, and a fellow noble the King grants his request. King Cyrus also permitted the return of the Holy Vessels and Ornaments, which had been removed by Nebuzaradan at the time of the destruction of the First Temple at the orders of Nebuchadnezzar.
The return of the captives was contested at the bridge over the river Euphrates but this was unsuccessful. Finally when labouring to lay the foundation of the Temple, beset on every side by enemies, Zerubbabel ordered that the Masons work with the sword in one hand and the trowel in the other, that they might be able at any moment to defend themselves from attack.
This is all narrated in the books of Chronicles, Ezra and Daniel.
In the degree there are two separate locations in which the actions take place. In the sequence of events, the first two scenes chronologically overlap.
The first, the Masonic opening of the Degree takes place in the ruins of Jerusalem, during the rebuilding of the Temple, theoretically simultaneously with the events in the second scene, which is in the court of Cyrus King of Persia.
The Persian court scene is historical and in no way Masonic.
The officials of the court wear the green collarettes of a Persian order. The Persian Kings were immensely powerful autocrats and in fact kings of the then known world. This will be illustrated in the ritual by the deference of all others to them.
Their kingdom stretched from Ethiopia to India and was divided into 127 provinces, each under the administration of a governor, known as a Satrap.
Their own religion was that of Zarathrustra, which like that of the Jews acknowledges a superior and almighty Deity. They were liberal minded in their attitude to other religions as will be seen from the exposition of the degree.
For the Jerusalem scene the drapes in the East are red, with white representing pillars. In the centre of the room is an Altar on which rests the VSL, a trowel and two crossed swords.
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The VSL is opened at 2 Chronicles 36,23 in which Cyrus proclaimed: “All the Kingdoms of the earth has the Lord God given me and He hath charged me to build Him an house in Jerusalem, which is in Judah. Who is there among you of all His people? The Lord his God be with him and let him go up”.
For the Persian court of Cyrus, the drapes are changed to green with the white again representing pillars. There is no altar or VSL.
The symbolism of this degree is to teach us perseverance in the face of difficulty.
Epilogue
Here at the outset, we found our exile ended, freed from the results of wrongdoing, errors and ignorance, which had made us captive to the material world, and banished us from the spiritual house which is our true heritage. But even with these chains thrown off, we found ourselves amid the ruins of our hopes. Yet the faith remaining within us inspires our resolve to persevere. We feel that our true aspirations never die.
Though the past has demonstrated failure, the future may hold success. We must go on, the only alternative is to lapse into utter ruin and decay.
So, still believing that the Kingdom of Heaven is to come, we set out with full hearts to contribute to the share of the great work, which lies ahead.
Not, however, as apprentices, but as fully qualified architects. Inspired with the revelation of the Divine, and with all the responsibility that such great authority entails.
Accordingly we must be put to severe tests. Our intention and resolve be proved steadfast. The purity and unselfishness of our motives established.
No consideration of personal gain or advancement must be permitted to turn us from our course. So long as we successfully pass any such tests we may rely that living guidance will illuminate and make clear any vague visions that may be disturbing our judgement and the path will be laid clear before us.
But the path is not easy, dangers and difficulties are met and overcome, though not without the loss of some temporal distinctions. Such loss is replaced by a spiritual and therefore durable honour.
Promising to always bear in mind the misfortunes of others we again pledge ourselves to assist, protect and defend the unfortunate.
Constancy and perseverance must henceforth be watchwords to us. While we build, we must therefore always be on the defence.
Taking great care lest malign influences delay or divert us from our work.
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