The necessary preparations, then, having been made in the first degree, the lessons having been received by which the aspirant is taught to commence the labor of life with the purification of the heart, as a Fellow Craft he continues the task by cultivating those virtues which give form and impression to the character, as well adapted stones give shape and stability to the building. And hence the "working tools" of the Fellow Craft are referred, in their symbolic application, to those virtues. In the alphabet of symbolism, we find the square, the level, and the plumb appropriated to this second degree. The square is a symbol denoting morality. It teaches us to apply the unerring principles of moral science to every action of our lives, to see that all the motives and results of our conduct shall coincide with the dictates of divine justice, and that all our thoughts, words, and deeds shall harmoniously conspire, like the well-adjusted and rightly-squared joints of an edifice, to produce a smooth, unbroken life of virtue.

The plumb is a symbol of rect.i.tude of conduct, and inculcates that integrity of life and undeviating course of moral uprightness which can alone distinguish the good and just man. As the operative workman erects his temporal building with strict observance of that plumb-line, which will not permit him to deviate a hair"s breadth to the right or to the left, so the speculative Mason, guided by the unerring principles of right and truth inculcated in the symbolic teachings of the same implement, is steadfast in the pursuit of truth, neither bending beneath the frowns of adversity nor yielding to the seductions of prosperity.61

The level, the last of the three working tools of the operative craftsman, is a symbol of equality of station. Not that equality of civil or social position which is to be found only in the vain dreams of the anarchist or the Utopian, but that great moral and physical equality which affects the whole human race as the children of one common Father, who causes his sun to shine and his rain to fall on all alike, and who has so appointed the universal lot of humanity, that death, the leveller of all human greatness, is made to visit with equal pace the prince"s palace and the peasant"s hut.62

Here, then, we have three more signs or hieroglyphics added to our alphabet of symbolism. Others there are in this degree, but they belong to a higher grade of interpretation, and cannot be appropriately discussed in an essay on temple symbolism only.

We now reach the third degree, the Master Masons of the modern science, and the Epopts, or beholders of the sacred things in the ancient Mysteries.

In the third degree the symbolic allusions to the temple of Solomon, and the implements of Masonry employed in its construction, are extended and fully completed. At the building of that edifice, we have already seen that one cla.s.s of the workmen was employed in the preparation of the materials, while another was engaged in placing those materials in their proper position. But there was a third and higher cla.s.s,-the master workmen,-whose duty it was to superintend the two other cla.s.ses, and to see that the stones were not only duly prepared, but that the most exact accuracy had been observed in giving to them their true juxtaposition in the edifice. It was then only that the last and finishing labor63 was performed, and the cement was applied by these skilful workmen, to secure the materials in their appropriate places, and to unite the building in one enduring and connected ma.s.s. Hence the trowel, we are informed, was the most important, though of course not the only, implement in use among the master builders. They did not permit this last, indelible operation to be performed by any hands less skilful than their own. They required that the craftsmen should prove the correctness of their work by the square, level, and plumb, and test, by these unerring instruments, the accuracy of their joints; and, when satisfied of the just arrangement of every part, the cement, which was to give an unchangeable union to the whole, was then applied by themselves.

Hence, in speculative Masonry, the trowel has been a.s.signed to the third degree as its proper implement, and the symbolic meaning which accompanies it has a strict and beautiful reference to the purposes for which it was used in the ancient temple; for as it was there employed "to spread the cement which united the building in one common ma.s.s," so is it selected as the symbol of brotherly love-that cement whose object is to unite our mystic a.s.sociation in one sacred and harmonious band of brethren.

Here, then, we perceive the first, or, as I have already called it, the elementary form of our symbolism-the adaptation of the terms, and implements, and processes of an operative art to a speculative science. The temple is now completed. The stones having been hewed, squared, and numbered in the quarries by the apprentices,-having been properly adjusted by the craftsmen, and finally secured in their appropriate places, with the strongest and purest cement, by the master builders,-the temple of King Solomon presented, in its finished condition, so n.o.ble an appearance of sublimity and grandeur as to well deserve to be selected, as it has been, for the type or symbol of that immortal temple of the body, to which Christ significantly and symbolically alluded when he said, "Destroy this temple, and in three days I will raise it up."

This idea of representing the interior and spiritual man by a material temple is so apposite in all its parts as to have occurred on more than one occasion to the first teachers of Christianity. Christ himself repeatedly alludes to it in other pa.s.sages, and the eloquent and figurative St. Paul beautifully extends the idea in one of his Epistles to the Corinthians, in the following language: "Know ye not that ye are the temple of G.o.d, and that the spirit of G.o.d dwelleth in you?" And again, in a subsequent pa.s.sage of the same Epistle, he reiterates the idea in a more positive form: "What, know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of G.o.d, and ye are not your own?" And Dr. Adam Clarke, while commenting on this latter pa.s.sage, makes the very allusions which have been the topic of discussion in the present essay. "As truly," says he, "as the living G.o.d dwelt in the Mosaic tabernacle and in the temple of Solomon, so truly does the Holy Ghost dwell in the souls of genuine Christians; and as the temple and all its utensils were holy, separated from all common and profane uses, and dedicated alone to the service of G.o.d, so the bodies of genuine Christians are holy, and should be employed in the service of G.o.d alone."

The idea, therefore, of making the temple a symbol of the body, is not exclusively masonic; but the mode of treating the symbolism by a reference to the particular temple of Solomon, and to the operative art engaged in its construction, is peculiar to Freemasonry. It is this which isolates it from all other similar a.s.sociations. Having many things in common with the secret societies and religious Mysteries of antiquity, in this "temple symbolism" it differs from them all.

XIII.

The Form of the Lodge.

In the last essay, I treated of that symbolism of the masonic system which makes the temple of Jerusalem the archetype of a lodge, and in which, in consequence, all the symbols are referred to the connection of a speculative science with an operative art. I propose in the present to discourse of a higher and abstruser mode of symbolism; and it may be observed that, in coming to this topic, we arrive, for the first time, at that chain of resemblances which unites Freemasonry with the ancient systems of religion, and which has given rise, among masonic writers, to the names of Pure and Spurious Freemasonry-the pure Freemasonry being that system of philosophical religion which, coming through the line of the patriarchs, was eventually modified by influences exerted at the building of King Solomon"s temple, and the spurious being the same system as it was altered and corrupted by the polytheism of the nations of heathendom.64

As this abstruser mode of symbolism, if less peculiar to the masonic system, is, however, far more interesting than the one which was treated in the previous essay,-because it is more philosophical,-I propose to give an extended investigation of its character. And, in the first place, there is what may be called an elementary view of this abstruser symbolism, which seems almost to be a corollary from what has already been described in the preceding article.

As each individual mason has been supposed to be the symbol of a spiritual temple,-"a temple not made with hands, eternal in the heavens,"-the lodge or collected a.s.semblage of these masons, is adopted as a symbol of the world.65

It is in the first degree of Masonry, more particularly, that this species of symbolism is developed. In its detail it derives the characteristics of resemblance upon which it is founded, from the form, the supports, the ornaments, and general construction and internal organization of a lodge, in all of which the symbolic reference to the world is beautifully and consistently sustained.

The form of a masonic lodge is said to be a parallelogram, or oblong square; its greatest length being from east to west, its breadth from north to south. A square, a circle, a triangle, or any other form but that of an oblong square, would be eminently incorrect and unmasonic, because such a figure would not be an expression of the symbolic idea which is intended to be conveyed.

Now, as the world is a globe, or, to speak more accurately, an oblate spheroid, the attempt to make an oblong square its symbol would seem, at first view, to present insuperable difficulties. But the system of masonic symbolism has stood the test of too long an experience to be easily found at fault; and therefore this very symbol furnishes a striking evidence of the antiquity of the order. At the Solomonic era-the era of the building of the temple at Jerusalem-the world, it must be remembered, was supposed to have that very oblong form,66 which has been here symbolized. If, for instance, on a map of the world we should inscribe an oblong figure whose boundary lines would circ.u.mscribe and include just that portion which was known to be inhabited in the clays of Solomon, these lines, running a short distance north and south of the Mediterranean Sea, and extending from Spain in the west to Asia Minor in the east, would form an oblong square, including the southern sh.o.r.e of Europe, the northern sh.o.r.e of Africa, and the western district of Asia, the length of the parallelogram being about sixty degrees from east to west, and its breadth being about twenty degrees from north to south. This oblong square, thus enclosing the whole of what was then supposed to be the habitable globe,67 would precisely represent what is symbolically said to be the form of the lodge, while the Pillars of Hercules in the west, on each side of the straits of Gades or Gibraltar, might appropriately be referred to the two pillars that stood at the porch of the temple.

A masonic lodge is, therefore, a symbol of the world.

This symbol is sometimes, by a very usual figure of speech, extended, in its application, and the world and the universe are made synonymous, when the lodge becomes, of course, a symbol of the universe. But in this case the definition of the symbol is extended, and to the ideas of length and breadth are added those of height and depth, and the lodge is said to a.s.sume the form of a double cube.68 The solid contents of the earth below and the expanse of the heavens above will then give the outlines of the cube, and the whole created universe69 will be included within the symbolic limits of a mason"s lodge.

By always remembering that the lodge is the symbol, in its form and extent, of the world, we are enabled, readily and rationally, to explain many other symbols, attached princ.i.p.ally to the first degree; and we are enabled to collate and compare them with similar symbols of other kindred inst.i.tutions of antiquity, for it should be observed that this symbolism of the world, represented by a place of initiation, widely pervaded all the ancient rites and mysteries.

It will, no doubt, be interesting to extend our investigations on this subject, with a particular view to the method in which this symbolism of the world or the universe was developed, in some of its most prominent details; and for this purpose I shall select the mystical explanation of the officers of a lodge, its covering, and a portion of its ornaments.

XIV.

The Officers of a Lodge.

The Three Princ.i.p.al Officers of a lodge are, it is needless to say, situated in the east, the west, and the south. Now, bearing in mind that the lodge is a symbol of the world, or the universe, the reference of these three officers to the sun at its rising, its setting, and its meridian height, must at once suggest itself.

This is the first development of the symbol, and a very brief inquiry will furnish ample evidence of its antiquity and its universality.

In the Brahminical initiations of Hindostan, which are among the earliest that have been transmitted to us, and may almost be considered as the cradle of all the others of subsequent ages and various countries, the ceremonies were performed in vast caverns, the remains of some of which, at Salsette, Elephanta, and a few other places, will give the spectator but a very inadequate idea of the extent and splendor of these ancient Indian lodges.70 More imperfect remains than these are still to be found in great numbers throughout Hindostan and Cashmere. Their form was sometimes that of a cross, emblematic of the four elements of which the earth is composed,-fire, water, air, and earth,-but more generally an oval, as a representation of the mundane egg, which, in the ancient systems, was a symbol of the world.71

The interior of the cavern of initiation was lighted by innumerable lamps, and there sat in the east, the west, and the south the princ.i.p.al Hierophants, or explainers of the Mysteries, as the representatives of Brahma, Vishnu, and Siva. Now, Brahma was the supreme deity of the Hindoos, borrowed or derived from the Sun-G.o.d of their Sabean ancestors, and Vishnu and Siva were but manifestations of his attributes. We learn from the Indian Pantheon that "when the sun rises in the east, he is Brahma; when he gains his meridian in the south, he is Siva; and when he sets in the west, he is Vishnu."

Again, in the Zoroasteric mysteries of Persia, the temple of initiation was circular, being made so to represent the universe; and the sun in the east, with the surrounding zodiac, formed an indispensable part of the ceremony of reception.72

In the Egyptian mysteries of Osiris, the same reference to the sun is contained, and Herodotus, who was himself an initiate, intimates that the ceremonies consisted in the representation of a Sun-G.o.d, who had been incarnate, that is, had appeared upon earth, or rose, and who was at length put to death by Typhon, the symbol of darkness, typical of the sun"s setting.

In the great mysteries of Eleusis,73 which were celebrated at Athens, we learn from St. Chrysostom, as well as other authorities, that the temple of initiation was symbolic of the universe, and we know that one of the officers represented the sun.74

In the Celtic mysteries of the Druids, the temple of initiation was either oval, to represent the mundane egg-a symbol, as has already been said, of the world; or circular, because the circle was a symbol of the universe; or cruciform, in allusion to the four elements, or const.i.tuents of the universe. In the Island of Lewis, in Scotland, there is one combining the cruciform and circular form. There is a circle, consisting of twelve stones, while three more are placed in the east, and as many in the west and south, and thirty-eight, in two parallel lines, in the north, forming an avenue to the circular temple. In the centre of the circle is the image of the G.o.d. In the initiations into these rites, the solar deity performed an important part, and the celebrations commenced at daybreak, when the sun was hailed on his appearance above the horizon as "the G.o.d of victory, the king who rises in light and ascends the sky."

But I need not multiply these instances of sun-worship. Every country and religion of the ancient world would afford one.75 Sufficient has been cited to show the complete coincidence, in reference to the sun, between the symbolism of Freemasonry and that of the ancient rites and Mysteries, and to suggest for them a common origin, the sun being always in the former system, from the earliest times of the primitive or patriarchal Masonry, considered simply as a manifestation of the Wisdom, Strength, and Beauty of the Divine Architect, visibly represented by the position of the three princ.i.p.al officers of a lodge, while by the latter, in their degeneration from, and corruption of the true Noachic faith, it was adopted as the special object of adoration.

XV.

The Point Within a Circle.

The point within a Circle is another symbol of great importance in Freemasonry, and commands peculiar attention in this connection with the ancient symbolism of the universe and the solar orb. Everybody who has read a masonic "Monitor" is well acquainted with the usual explanation of this symbol. We are told that the point represents an individual brother, the circle the boundary line of his duty to G.o.d and man, and the two perpendicular parallel lines the patron saints of the order-St. John the Baptist and St. John the Evangelist.

Now, this explanation, trite and meagre as it is, may do very well for the exoteric teaching of the order; but the question at this time is, not how it has been explained by modern lecturers and masonic system-makers, but what was the ancient interpretation of the symbol, and how should it be read as a sacred hieroglyphic in reference to the true philosophic system which const.i.tutes the real essence and character of Freemasonry?

Perfectly to understand this symbol, I must refer, as a preliminary matter, to the worship of the Phallus, a peculiar modification of sun-worship, which prevailed to a great extent among the nations of antiquity.

The Phallus was a sculptured representation of the membrum virile, or male organ of generation,76 and the worship of it is said to have originated in Egypt, where, after the murder of Osiris by Typhon, which is symbolically to be explained as the destruction or deprivation of the sun"s light by night, Isis, his wife, or the symbol of nature, in the search for his mutilated body, is said to have found all the parts except the organs of generation, which myth is simply symbolic of the fact, that the sun having set, its fecundating and invigorating power had ceased. The Phallus, therefore, as the symbol of the male generative principle, was very universally venerated among the ancients,77 and that too as a religious rite, without the slightest reference to any impure or lascivious application.78 He is supposed, by some commentators, to be the G.o.d mentioned under the name of Baal-peor, in the Book of Numbers,79 as having been worshipped by the idolatrous Moabites. Among the eastern nations of India the same symbol was prevalent, under the name of "Lingam." But the Phallus or Lingam was a representation of the male principle only. To perfect the circle of generation it is necessary to advance one step farther. Accordingly we find in the Cteis of the Greeks, and the Yoni of the Indians, a symbol of the female generative principle, of co-extensive prevalence with the Phallus. The Cteis was a circular and concave pedestal, or receptacle, on which the Phallus or column rested, and from the centre of which it sprang.

The union of the Phallus and Cteis, or the Lingam and Yoni, in one compound figure, as an object of adoration, was the most usual mode of representation. This was in strict accordance with the whole system of ancient mythology, which was founded upon a worship of the prolific powers of nature. All the deities of pagan antiquity, however numerous they may be, can always be reduced to the two different forms of the generative principle-the active, or male, and the pa.s.sive, or female. Hence the G.o.ds were always arranged in pairs, as Jupiter and Juno, Bacchus and Venus, Osiris and Isis. But the ancients went farther. Believing that the procreative and productive powers of nature might be conceived to exist in the same individual, they made the older of their deities hermaphrodite, and used the term ???e???????, or man-virgin, to denote the union of the two s.e.xes in the same divine person.80

Thus, in one of the Orphic Hymns, we find this line:-

"?e?? ??s?? ???et?, ?e?? ???t?? ?p?et? ??f?."

Jove was created a male and an unspotted virgin.

And Plutarch, in his tract "On Isis and Osiris," says, "G.o.d, who is a male and female intelligence, being both life and light, brought forth another intelligence, the Creator of the World."

Now, this hermaphrodism of the Supreme Divinity was again supposed to be represented by the sun, which was the male generative energy, and by nature, or the universe, which was the female prolific principle.81 And this union was symbolized in different ways, but princ.i.p.ally by the point within the circle, the point indicating the sun, and the circle the universe, invigorated and fertilized by his generative rays. And in some of the Indian cave-temples, this allusion was made more manifest by the inscription of the signs of the zodiac on the circle.

So far, then, we arrive at the true interpretation of the masonic symbolism of the point within the circle. It is the same thing, but under a different form, as the Master and Wardens of a lodge. The Master and Wardens are symbols of the sun, the lodge of the universe, or world, just as the point is the symbol of the same sun, and the surrounding circle of the universe.