ABOUT THE COCK
AN APPROACH TO ITS SYMBOLISM AND A PROVOCATION
(Taken from G. GIGLIUTO, Silloge latomistica (tra editi e inediti), Catania 2008)
“[…] nemo enim potest personam diu ferre;
ficta cito in naturam suam recidunt;
quibus veritas subest quaeque, ut ita
dicam, ex solido enascuntur, tempore ipso
in maius meliusque procedunt1.
When Masonic initiation takes place, the Profane is introduced into the
Cabinet of Reflection. This very peculiar non-place, besides being one of the
rehearsals of the initiation itself, is the representation of an awareness, of a
change (even if still in nuce).
Examination of this and its symbolism is beyond the aim of this writing.
This written want to be a provocation, intended to stimulate reflection on the
state of the Masonic institution. An institution that, alas, every day becomes
less and less initiatory and more and more social.
But to trigger the spring of provocation, we need one of the symbol-figures
that appear in the Cabinet of Reflection: the Cock.
d
The Cock in pre-Christian times was the symbolic representation of the
sun and also of renewal, but it is with the advent of Christianity — with its
deliberate and methodical superimposition on other existing religions ― that
the little fowl rises to the role of Christic herald at first, and as a symbol of
Light-Christ thereafter.
Some animals and plants are called solar and become the emblem of Christ, such
as the eagle, pelican, bull, deer, ram, lamb and Cock. The latter is a symbol of
vigilance and resurrection, since each morning heralds the day that succeeds the
night; its use in symbolism predates Christianity2
“[…] For no one can wear a mask for long. Simulated things soon fall back into their nature;
those under which there is truth and which, as it were, arise from something substantial,
grow and improve over time”; SENECA, De clementia, Liber I-1
2 M.-M. DAVY, Il simbolismo medievale, Roma 1988, p. 223
1
Likewise in Freemasonry:
The Cock, in Freemasonry, announces the Light that is about to receive the
Neophyte. It is the esoteric sign of this Light3.
With its song, announcing the rising of the Light, it puts the forces of
darkness to flight. Thus during the drama of initiation it warns the neophyte
that, from the darkness in which his being is enveloped4, he will come to a
Light that will bring clarity to his soul.
In alchemy, the Cock is a figuration of Mercury 3, and it is no
coincidence that it is depicted — as mentioned — in the Cabinet of Reflection
next to the other two alchemical principles: Salt P and Sulphur Q.
A
In the incipit of this paper, we wrote ‘provocation’, and to do so we will
use such a symbol in a specious way — as is customary to say (and do...) — to
introduce a very abject5 argument.
We are certain that many people, especially freemasonist, will distance
themselves from it and find such behaviour execrable. We can already hear
them: “It is cowardly!, I would never do that!”.
Never... All this reminds us of a story two thousand years old....
Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I
say unto thee, The cock shall not crow, till thou hast denied me thrice6.
And Jesus saith unto him, Verily I say unto thee, That this day, even in this night,
before the cock crow twice, thou shalt deny me thrice7.
And Jesus saith unto him, Verily I say unto thee, That this day, even in this night,
before the cock crow twice, thou shalt deny me thrice8.
And he said, I tell thee, Peter, the cock shall not crow this day, before that thou
shalt thrice deny that thou knowest me9.
Here again, in this famous episode, the Cock represents the
announcement of the Light that will dramatically illuminate the guilt - the
betrayal now consummated - in such a way that it can no longer be concealed.
J. BOUCHER, La simbologia massonica, Roma 1975, p. 30.
From the deep sleep he is in, he is about to pass into an awake state.
5 lat. ABIECTUS, passive part of the verb ABICĔRE = o throw away.
6 Gv. 13:38 King James version.
7 Mt. 26:34 King James version.
8 Mc. 14:30 King James version.
9 Lc. 22:34 King James version.
3
4
TO BETRAY → it. Tradire from latin TRADERE = to give, deliver, composed of
the particle TRANS = beyond, beyond, indicating transmission and DÉRE for
DARE = to deliver.
Note that Tradition and Tradire (to betray) have the same etymology,
and also that the line separating the two lemmas is very thin indeed. Both
express the action of handing over: the first, handing over facts legends,
knowledge and is mostly used in the sense of to hand over; the second, to
transfer over something or someone to others, “one of you tradirà (will betray)
me” i.e. hand me over to others.
[Judas Iscariot] - And said unto them, What will ye give me, and I will deliver him
unto you?10
And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him
unto them (Jesus)11.
And he (Judas Iscariot) went his way, and communed with the chief
priests and captains, how he might betray him unto them12.
GIOTTO – The Judas’ kiss
And again, tradire (betraying) a secret' does not mean maybe handing
over to others, or publicly, something intimate, personal, secret precisely?
Isn't 'betrayal' an action of breaking, for instance of a contract, an
alliance, or a coalition, and as such, wouldn't the breach involve a sanction?
The object of betrayal is always relationships based on trust, love,
friendship. These relationships, by their very nature, are never defensive but,
on the contrary, defenceless, so that there are no sanction rules. The action of
Mt. 26:15 King James version.
Mc. 14:10 King James version.
12 Lc. 22:4 King James version.
10
11
betraying is all the more serious the more the other party does not imagine
being betrayed. This is the case with the betrayal of friendship.
Betrayal is absolutely more serious guilt than killing, as this can have
different reasons and meanings. Betrayal has only one meaning: degradation,
not only on a moral level, but above all on an initiatory level.
And if we were to assign a symbol to represent the traitor - and not only
from an initiatory point of view - well, that symbol can only be the broken
mirror...
We seem to hear someone cry out in scandal, accusing us of blasphemy:
what is the connection between this nefarious subject and Freemasonry?
What about the Masonic fraternity? And the oath taken by every Freemason
on his admission?
Certainly the subject should have no home in Freemasonry as a purely
initiatory society.
It should not...
It was said earlier of its openness to the social13, this showing itself at all
costs to the secular world. All this causes a paroxysmal race for more visible
positions14, with all that such competition entails. An initiatory society is
quite another thing altogether.
We will conclude by reminding the outraged, the scandalised, of two
things, and at the same time make two somewhat useful quotations:
a) As for being brothers: Cain and Abel, Osiris and Seth, Romulus and
Remus15, (the examples could go on for a while) were brothers;
b) Oaths are no longer sworn. The oath used to involve a pledge of honour: is
this perhaps the reason it was changed to a promise (albeit a solemn one)?
Today it is customary to do something less demanding: M∴V∴ exhorts
(sic!) the Brothers "to keep confidential the Work they have done"16.
La frode, ond’ogne coscïenza è morsa,
può l’omo usare in colui che ‘n lui fida
e in quel che fidanza non imborsa.
Questo modo di retro par ch’incida
pur lo vinco d’amor che fa natura;
onde nel cerchio secondo s’annida
ipocresia, lusinghe e chi affattura,
falsità, ladroneccio e simonia,
ruffian, baratti e simile lordura.
As if Freemasons first lived outside the world…
We do not feel comfortable using the word “office”, because this implies taking on a
responsibility, performing a function in a spirit of service.
15 One could consider them as pairs of opposites, of duality, etc., doing so would land us in
different shores from this provocation.
16 This is how it is stated in the GOI rituals.
13
14
Per l’altro modo quell’ amor s’oblia
che fa natura, e quel ch’è poi aggiunto,
di che la fede spezïal si cria;
onde nel cerchio minore, ov’è ‘l punto
de l’universo in su che Dite siede,
qualunque trade in etterno è consunto17.
Infinite friends are needed by him who has fallen, that he may return to action.
If you had been sincere friends, how could you have denied him succour? [...]
Better would it be if all of you had abjured! You indeed acted as hypocrites, for
he who wants to help a friend must stand by him even if he repudiates faith. It
is in the hour of disappointment that sincere friends are recognised: in prosperity
they number in the thousands18.
G. DORÉ – Divina Commedia - CERCHIO IX – I
17
18
DANTE, Divina commedia, Inferno XI, 52-55, any issue.
FARĪD AD-DĪN ‘AłłĀR, Il verbo degli uccelli, Milano 1986, p. 69.
TRADITORI