symbol of glory - forgotten books

SYMBO L O F GLO RY!

SHEWING

THE OBJECT AND END OF

F R E EM A S O NRY .

BY GEORGE O LIVER,D .D .

,

REC TO R O F SO U TH HYKEHAM ; VICAB O F SC O PWICK ; PAST DEPU TY GRAND

MASTER O F T HE GRAND L O D GE O F MASSAC HU SETTS ; PAST

D . P. G . M . F O R LINC O LNSHIRE HO NO RARY LIEMBER O F

MANY LO D GES AND LEARNED SO C IETIES.

Sic itur ad astra.—VmGIL .

NEW YO RKMASONI C PUBLISHING AND MANUFACTURING CO

4 3 2 BR O O M E STREET .

“ CAPT AIN. You are then , to barter future reputation forpresent popularity ?

AU THO R. MELIO RA SPERO . Horace himself expected not to survive

in all his works. Imay hope to live in some ofmine—NON omvrs momma .

It is some consolation to reflect that the best authors in all ages have

been the most voluminous ! and it has often happened that those whohave been best received in their own time have also continued to b e

acceptable to posterity. I do not think so ill of the present generation as

to suppose that its present favour necessarily infers future condemnation .

Sm Wm a Scor 'r .

C O N T E N T S

VALEDICTORYADDRESS T O T HE SUBSCRIBERS BYNAME

LECTURE I.

O n the present state of the Masonic Science ,LECTURE II.

O n the Poetry and Philosophy ofMasonry ,

LECTURE III.

A few observations on the Lodge Lectures , with some instruotions how to acquire a competent knowledge of them,

LECTURE IV .

O n the Doctrines contained in the Lodge Lectures,LECTURE V.

T he Twelve Definitions of the Circle and Parallel lines con

sidered.

LECTURE VI.

Enquiry into the true meaning of the Circle and Parallel lines ,LECTURE VII.

T he Three Great Lights at the foot of the Masonic Ladderexplained, with a description of the Ladder and its aecom

paniments,

LECTURE VIII.

O n the Theological Virtues and their appli cation to F reema

sonry ,

LECTURE IX.

Explanation of the Cloudy Canopy and its attendant Symbolsat the summit of the Ladder,

LECTURE X.

Application of the Cloudy Canopy and its attendant Symbolsto Freemasonry ,

LECTURE XI.

Enquiry into the true Masonic reference of the Blazing Star,LECTURE XII.

General import of the Symbol of Glory ,

LECTURE XIII.

Recapitulation,

PAGE

VALEDICT ORY ADDRESS;

Conta ining a persona l narra tive of the motives which inducedthe Author to become an expositor ofMasonry.

DED ICATED T O T HE FO LLOWINGfiubscrtbhi g G rant QDfficers.

Bro . T he Earl of Aboyne , P.G .M. for Northamps. and Hunts.W . H . Adams , Esq . P.M. , 339 , Boston , LincolnshireT he Hon . G . C . Anderson , P.G .M . Bahamas

Rev. E . Brine , B.A. , P .G . Chap . WorcestershireE . F . Broadbent , Esq . P.M . 374 , P.G . Trea . LincolnshireE. A . Bromehead, Esq . P .M. 374 , and LincolnshireW . Browne , Esq . 407 , Ireland,W. Buckle , Esq . 707 , Handsworth, P.G . Sup . Works, Staf

fordshireJohn Burrows , P .G . Sw . B . WorcestershireRev. W

'

. J . Carver, Representative from the G . L . of Massa

chusettsJ. D . Cherry , Esq . J .D . 69, Londonderry , P.G . Purs .

Rev. E . M . Clarke , J .\V. 69, Londonderry , P.G . Chap .

Rev. J . E . C ox , M.A . , Grand ChaplainSir Charles Douglas , M.P. 356 , WarwickMaxwell Daring, Esq . S.W . 640 , Ireland, P.G . Purs.Thos. Ewart , Esq . P.M. 646 , andHunts.

Michael Furnell , Esq . P.G .M. North Munster

F . Foster , Es 69, Londonderry , P.G .SJV. DerryAlex. Grant, (li sq . Derry a nd Donegal ; Hon. Mem

b er of 126, 265 , 279, 282 , and 284 , England ; and 46, 196 ,332 , 407 , and 589, IrelandT . D . Harrington , Esq . Z . Victoria Chap . MontrealT . Hewitt , Esq . North Munster

J . A . Hicken, Esq . Stew . Madras

Rev. W . N . Jep son , W .M . 374 , P.G . Reg. LincolnshireJ . F . Johnston , Esq . 69 , P.G . Sup. Works , DerryJ . G . Lawrence , J .W . 326 , Madras

J . S . Lan with , Esq . P.M . 466 , Grantham, P.G . Sup. Works ,Linco shireWilliam Llo d, Esq . P.M. 51 , 135 , 689 , 707 , & P.G. T rea

Warwic shire and Stafl’

ordshire

6 VALEDICTO RY ADDRESS.

Bro. Very Rev. Archdeacon Mant, P .G .M. Belfast and North DownJas. M ‘Murray , Esq . J .W . 69 , P .G . Sec . DerryJ . Maskell , P .M. 340, P . D ep. G . Sec . Madras

J . Middleton , P .M. 374 , P .GpSe .c L incoh1 shi1 e

T he Baron von Nettleb ladt, P .G .M . Rostock , N . GermanyRev. C . Nairne , P.M. 374 , LincolnshireW. A . Nicholson , Esq . P .M . 374 , P .F .G . Sup.W . LincolnshlreG . O liver, Esq . P .P .G . Stew . LincolnshireE. G . Papell, Esq . W M . 326, Madras

J . W . Pashley, Esq . P .M . 611 , P .P .G . Trea . LincolnshireRev. T . Pedley , 646 , Peterborough, P .G Chap . Northampton

shire and Hunts .

W. K . Potter , Esq . P .M. 109 , London , G .J .D .

J . Price , Esq . 69 , P.G . Sec . B . Derry and DonegalS . Rawson , Esq. P .G .M. ChinaW . Roden, Esq . M .D . , P .M . 523 and 730, Kidderminster, D .P.

G .M. WorcestershireS . Rankin, Esq . 196, P .G . S tew . DerryRev. J . C . Ridley , P.G .M . O xfordshireH . Ridley , Esq . 69 , P .G . Trea . DerryW. Stuart , Esq . P .G .M . Hertfordshlre , (3 cop ies)R . J. Spiers , Esq . P .M . 425 , Grand Sword Bea1 erCapt. J . S tirling , 69, P.G . Stew . DerryAugustus Tilden , P .G . Sup .Works, Worcestershire

‘W . Tucker , Esq. P.G .M . DorsetshireR . Turner, Esq .

qP.M. 466, G1 antham , P .P .G .J .W LincolnshireR . Taylor , P .M. 374 , and P .G .D .C . Lincolnshire

Henry C . Vernon , Esq. P .G .M.Worceste1 shire

Wyld, Esq . M .P . Representative from the G .L . of TexasE. B .

yWebb , Esq . 69 , P .G . Stew . Derry

T O T HE FO LL OWING.S ubscrfbfng ®tficcrs au

'

awankers of lat tbate fl anges.

W . T . Adrian, P .M.Manchester Lodge , 209 , LambethR . J . Alexander, Light of the North Lodge , 69 , LondonderryW. Allpress , Bank ofEngland Lodge , 329 , LondonJ . Arnold, J .W . First Lodge of Light , 689, BirminghamAlgernonAttwood, P .M. Universal Lodge , 212 , LondonGeorge Addison , PrestonMarcus Attwood, UniversalLodge , 212 , LondonJ . N . Bainbridge , M .D P .M. Bank of England LodgeLondon

G .wF .eBrady , M.D . L lgb t of the North Lodge , 69, Londond

. .S Brizzi, P .M. Bank of England Lodge , 329 , London

VALEDICTO RY ADDRESS. 7

Bro. J. Bull, Bank of EnglandLodge , 329, LondonC . Cameron, CalcuttaJ . E . Carpenter, W .M. Shakspere Lodge , 356G . Chance , Sec . Bank of EnglandLodge , 329 , LondonL . Chandler, P.M. St . Paul’s Lodge , 229 , Past Grand Steward,LondonW. Clarke , P .M. Social Friendship Lodge , 326 , MadrasR . C obbe t , Bank ofEngland Lodge , 329 , LondonF illippo Coletti , Bank of England Lodge , 329, LondonF . Cook , BostonC . H . Cornwall, J .W .Yarborou hLodge , 812 , LondonR . Costa, S.W . Bank ofEnglangLodge , 329 , LondonM . Costa , J .W . Bank ofEngland Lodge, 329 , LondonRev. S . 0 . C ox, Light of the North Lodge , 69 , LondonderryJ . T . Darvill, P.M. St. John’s Lodge , 107 , LondonS . Billet , P.M. Royal Victoria Lodge , 649, Nassau , BahamasA . D imoline , W .M. Royal Clarence Lodge , 81 , BristolW .W . Douglas , M .A . 730; O xfordE . Dorling , P.M. Perfect Friendship Lodge , 552 , IpswichJ . Durance , j un .Witham Lodge , 374 , LincolnLieut . Connolly Dysart, Madras Army , First Lodge ofLight, 69 ,LondonderryF . Elkin ton , S.W . First Lodge ofLight, 689 , Birmin hamC . W . E ington , P.M . 65 Sec . First Lodge of Light, 89 , B'

inghamCapt. T . E . Ethersey , P.M. Universal Charity Lodge , 340,

MadrasLieut . Ethersey , P.M. Perfect Friendship Lodge, 522. IpswichW . T . Ethersey , P.M, Universal Charity Lodge , 326, MadrasW . Evans, P.M . Temple Lodge , 118 , LondonRev. T . B . Ferris , Chap . Bank of England Lod

ge , 329 , LondonW . H . Fletcher, S.W . Hope and Charity Lo ge, 523 , Kiddero

J .W . Foulkes , LG . Bank ofEnglandLodge , 329 , LondonFrith, M .D . Cal cutta

Hector Gavin , EdinburghE . Castellan Giampietro , Bank ofEn landLodge , 329, LondonW . Gillman , D .C . First Lodge of Light, 689 , B irminghamAlfred Glover , S.D . 803 , Longton , Stafl

'

ordshireR . Gr’

aves, P.M . Bank of England Lodge , 329 , LondonWm . Green , J .D . 803 , Longton , Stafi

'

ordshireW . B . A . Greenlaw, W .M. Lodge of Sincerity , 224, PlymouthB . Hall , Trea. First Lodge of Light, 689 , BirminghamJ . Hamilton , Esq . High Sheriff, Donegal , Light of the NorthLodge , 69, LondonderryJohnHarris , P.M. Albion Lodge , 9 , LondonS . Harrison , Witham Lodge , 374 , LincolnT . Heffernan , Witham Lodge , 374 , LincolnN . Highmore , P.M. Lodge of Benevolence ; 459, SherborneFrederick xHe isch, P .S.VV. Shakspere Lodge , 116 , 3 24 , 388,J . Hodgson , Belfast, (3 copies) ,

J . Hod

gkinson , Burlington Lod e , 1 13 , LondonW . Ho gk inson , Royal Standar Lodge , 730 , Kidderminster

8" VALEDIC T O RY ADDRESS.

Bro. H. F . Holt , P.M. Cadogan Lodge, 188 , LondonT . Horne , J .G . First Lodge of Light , 689 , Birmingh—How , Bank ofEngland Lodge , 329, LondonJer. Howes, P.M . Lodge of Perseverance , 258 , NorwichR . P . Hunt , W .M. H0pe and Charity Lodge , 523 , KidderminsterW . Imrie , D .C . Bank of EnglandLodge , 329, LondonThomas James, W .M. 786 , Walsall°C . Johnson. Light of the North Lodge , 69, LondonderryH. Kennet , P .M.and Trea . Social Friendship Lodge , 326 , MadrasG . E. Lane, I.G . Social Friendship Lodge , 326 , MadrasCapt . G . A . Leach, Royal Engineers , Light of the North Lodge ,

69, LondonderryS . H . L ee , W .M. Fitzroy Lodge , 830, LondonT . L cmale , P.M . Burlington Lodge , 1 13 , LondonRev. T . Lindsay , Light of the North Lodge , 69, LondonderryIgnazioMarini , Bank ofEngland Lodge , 329, LondonF . Crew , GrandMaster

’s Lodge Sec . Girls’School

F . H . M ‘C ausland, Light of the North Lodge , 69 , LondonderryM. M ‘D owell, P.M . Universal Charity Lodge , 340 , Madras

Hon . R . Garraway M ‘Hugh, P.M . Albion Lodge , 762 , Castri esSt . Lucia .

J . Melton , S.D . Universal Charity Lodge , 326 , Madras

Alex. Montague , W .M. 730, Chelten ham

T . R . Moore, M .D . SalisburyR . C . Moore , P.J .D .Witham Lodge, 374 , LincolnThomas B . Morrell, M .A . 730 , O xfordT . Morris , S.W . Universal Charity Lodge , 326, MadrasJ . Motherwell, M.D . Light of the North Lodge , 69 , LondonderryE . Mullins, P.M. Bank ofEngland Lodge , 329 , LondonRev. Erskine Neale , Kirton Rectory , SuffolkJ . S . Newton, Stew . First Lodge of Light. 689 , BirminghamS . Noble , P.M. Pytha g orean Lodge , 93 , Greenwi chPatrick O ‘Leary , P.M. Hope and Charity Lodge , 523 , Kidder

minsterCapt .W

'

. O ‘Neil, Light of the North Lodge , 69 , LondonderryS . O rmsby , Light of the North Lodge , 69, 66 S.D . 640, Lon

donderryWm . Palmer, Royal Standard Lodge , 730 , KidderminsterP . V . Pereira , Cal cuttaO smond G . Phipps, Ramsgate , P . M. 149, and 621 , ProvincialGrand O rganist , KentE . Preston , Light of the North Lodge , 69, LondonderrySamuel Pruce, Trea . Hope and Charity Lodge, 523 , KidderminsterT . Pryer , P.M. O ak Lodge , 225 , LondonW . H . Read, P.M . Zetland in the East Lodge , 748 , SingaporeJames Rettie , W .M. 54 , AberdeenC . Rice , P.M . 339 , Boston f

J .

‘

Y. Robins , S.D . First Lodge of Light, 689, BirminghamT . Rounce , P.M . Lodge of Fidelity , 813 , SouthwoldJ . K . Sanford, P.M. St. John’s Lodge , 703 , Rio de JaneiroJ . Sharp, P.M. Shakspere Lodge , 35 6 , WarwickG . T . W . Sib thor e , S.W . Witham Lodge , 374 , LincolnJ . Sims. JWV. 70 Handsworth

VALEDIC TO RY ADDRE SS. 9

Bro . J . Sims, J .D . First Lodge of Light, 689 , BirminghamH . S . Skipton , M.D . , S . W . Light of the North Lodge , 69, Londonderry

E. D . Smith , NV.M . Bank of England Lodge , 329 , LondonJ . Colson Sniith, P .M . Zetland ln the East Lodge , 748 SingaporeH . S . Smith, Bn

'

stol, (4 cop ies)George Southall, P .M . Hepe and Charity Lodge, 523 , KidderminsterR . Spencer, P .M . Bank of England Lodge , 329 , London, (50cop i esC . St1 ou

)ghill, S .D . Bank of England Lodge , 329 , London

- T an1b e1 lik . Bank of England Lodge , 329 , LondonW . M . Tayler , NV.M. First Lodge of Light, 689, BirminghR . Taylor , P.M . Social Friendship Lodge , 326 , MadrasJ . F . Taylor, Stew . First Lodge of Light , 689, BirminghamW . Taylor , J .D . Hope and Charity Lodge , 523 , KidderminsterC . T . Townsend, P.M. Perfect Friendship Lodge , 522 , IpswichR . Toynbee , IVitham Lodge , 374 , LincolnW . Trimb le , Light of the North Lodge , 69, LondonderryW . G . Turner , J .D . Social Friendship Lodge , 326 , MadrasT . Vespei , j un. W .M . Yarborough Lodge , 812, LondonT . WVallace , W .M . Lodge of Fidelity , 813 , SouthwoldJ . G . lValler, Bank of England Lodge , 329, LondonJ . IValmsley . P.M . LiverpoolF . G . IVarrick , S.D . Bank of England Lodge , 329, LondonZ . Wa tkins , P.M . Bank of England Lodge , 329 , LondonJohn F . White , P.M . Castle Lodge , 36, LondonNV. Foster IVhite , P.M. St . Paul’s Lodge , 229 , LondonJ . Whitmore , P.M . Bank of England Lodge , 329 , LondonE . G . NVilloughby , P .M. 701 , 782 , BirkenheadM. C . VVilmot , Tyler. Social Friendship Lodge , 326 , Madras

M. Woodcock , Witham Lodge , 374 , LincolnW . L . Wright. P .M. and Trea . Bank of England Lodge , 329,London

T O T HE BRETHREN O F T HE FO LLOWING5 uhscrlb tng gas .

Light of the North, 69, LondonderryLodge 196, IrelandUniversal Charity , 340 , MadrasRoyal Sussex, 589, Belize , HondurasRoyal Victoria, 649, Nassau , Bahamas

St. John’s, 703 , Rio de Jane1roZetland 1n the East , 748 , SingaporeAlbion , 762, Castries , St . LuciaSocial Friendship , 326 , MadrasLodge of Instruction , BristolLodge of Instruction , NorwichLodge of Instruction , Liverpool

AND T O T HE O FFICERS AND BRETHREN O F EVERY LO DGEl-K THRO UGHO U T T HE U NIVERSE .

1 0 VALEDICTO RY ADDRESS.

DEAR BRO THERS AND FRIENDS,HAVING arr1ved at the age of nearly threescore years

and ten , my labours in behalf of the beloved institutionof Freemasonry must b e considered as drawing to a closeand I have therefore thought it a duty to open the present volume with an Address to you , as a grateful returnfor the uniform courtesy which the Craft have testifiedtowards me . These labours have not been actuated bymotives of a pecuniary nature , for I have derived verylittle profit from my masonic publications and my chiefreward has been in the kindness and attention which Ihave received from the fraternity at large . I have neverbeen troubled with an ambition to accumulate ri ches ;nor have I ever been overburdened with wealth , or greatlyinconvenienced by its absence .

Man wants b ut little here below ,

Nor wants that little longT o secure your approbation has been my chief aim , andthe possession of i t ‘ constitutes the utmost limit of myambition .

T he elements of a general address are so diversified,that the canon proposed by Churchill , however it mightfail in a formal treatise , will apply excellently well here.

This Ihold,A secret worth its weight in gold,T o those who write as 1 write now ,

Not to mind where they go , Or how,

Through ditch, through beg , o’er hedge and stile ,Make it but worth the reader’s while ;And keep a passage fair and plainAlways to bring him back again.

Some authors construct their prefatmy introductionas a programme

‘

of the book ; some to conciliate the

reviewers ; and others, more venturesome ,‘

hurl at thecriti cs their unmitigated defiance ; lik e the sailor, who

VA LEDICTO RY ADDRESS. 1 1

having occasion to pass over Bagshot Heath in a chaise ,and being told that there were hawks abroad ,” deliberately taking a pistol in each hand , he thrust his feetthrough the front windows crying out , “ down with bulkheads , and prepare for action.

”

My opening address to you , brethren , will b e moremodest . I have been too long before you, and have re

ceived too many of your favours, either to dread a severesentence , or to feel the necessity of flattering you intogood humour. It is well known that while a favourablereview of any work passes unnoticed by the multitude ,an unfavourable one is sought after with avidity ,—circu

lated amongst the author’s personal friends with persevering industry , and frequently perused with the greatestunction ,

—se much better pleased is poor human naturewith hearing abuse and Vituperation , than it is withquiet approval ; as w e often observe a number of peoplecollect together to witness a street quarrel , who willdisperse when the di spute ceases , and the conversationassumes a peaceful tone .

F or this reason it might b e prudent on my part toconciliate criticism b ut as my writings contain no

severe reflections upon others, I amunwilling to doubt oftheir candid reception ; and after a literary career appreaching to half a century , it is too late forme to entertain much apprehension for the fate of a volume whichis intended as the completion of a series, and theWindingup of a masonic life . Like the Mosai c pavement of thelodge , my pilgrimage has abounded in variegated scenesof good and evil ; and success has been chastened and

tempered by mortifying reverses. Fast friends I havehad many , and bitter enemies not a few ; and honoursand rewards 0 11 the one hand , have been balanced byvexation and trouble , and the basest ingratitude for essential services , 0 11 the other.

When I first entered the lists as a masoni c writer, it


was intended , in a great measure , for my own privateamusement ; and the popularity of my earliest publications w as entirely unexpected , as they were composed bysnatches amidst the pressure of heavy and ceaselessduties, which neither my feel ings nor my interest couldinduce me to neglect . Like Doctor Syntax, I set out in

search of the picturesque , and, to my great surprise,found it solid fame . An event , too trifling to b e recorded ,originated my first publication , and consequently produced all the rest ; as Pascal very pleasantly attributedthe revolutions which took place in the world during thereign of Cleopatra to the longitude of her nose .

At that early period I had formed a plan in my own

mind , which w as intended to demonstrate the capabilitiesof Freemasonry as a literary institution . It w as generally understood to b e pursuing one unvarying round , circumscrib ed within a very narrow compass including theceremonies of initiation , passing , and raising , with a

prescribed lecture for each degree ; touching , indeed , uponmorality and several liberal sciences, b ut determinateupon none .

T o convmce the reading public that Freemasonry possessed within itselfreferences of a more exalted character,and that it actually contained the rudiments of all worldly science and spiritual edification , I contemplated working out , in a specified cycle , a detailed view of its

comprehensive system of knowledge , human and divine.

T he plan w as extensive , and the chances were , that i twould share the fate of that gigantic edifice on the plainsof Shinar, which w as intended to scale the heavens, andnever b e completed . But the mind of youth is elasticHepe urged me on , and enthusiasm lent its powerful aidto encourage me to persevere ; and with the blessing of

the Great Architect of the Universe , I have 11 0W the

pleasure to present you with the concluding volume , bywhich the cycle is perfected and the cope stone laid .

VALED rc '

r O RY ADDRE SS. 13

And I may say, in the poetical language of a Most Excellent Master,

All hail to the mor ning that bids us rejoice ;T he temple’s completed, exalt high each voice ;T he cope stone is finished, our labour is o’er ;T he sound of the gavel shall hail us no more .

It may b e interesting to exhibit the entire plan indetail .It will occur to every thinking brother, that such an

undertaking , to b e perfect , must necessarily embraceHistory and Antiquities ; Bites and Ceremonies ; Scienceand Morals ; Types and Symbols ; Degrees and Landmarks ; and, above all , it would require to b e shownwhat connection the O rder bears to our most holy re

ligion andhow far it recommends and enforces the dutieswhich every created being is bound to observe in his

progress from this world to another and a better. T o all

these points my attention has been extended and for the

purpose of exemplifyi ng them by a regulated process, Ihave , at convenient intervals, issued from the press a

graduated series of publications, each advancing one stepbeyond its predecessor, and, like the progressive terms ofa syllogism , contributing their united aid to produce an

intelligible conclusion .

T he first step w as to show the antiquity of the O rder,and somewhat of its early history ! for this w as the onlybasis on which all subsequent reasoning could b e securelyfounded and in the absence of this footstone , the entirefabric , like the enchanted palace of Aladdin , w ould b eunsubstantial and endure b ut for a moment . I thereforepublished a work on the Early History and Antiquitiesof Masonry from the Creation to the building of Solomon’s temple , as an acknowledged period from which thehistory of the O rder is clear and intelligible ; includingdissertations on those permanent Landmarks ofMasonry ,the Creation, the Fall , the Deluge , the calling of Abra

14 VALEDICTO RY ADDRE SS .

ham, the v1s10n of Jacob , the del iverance from Egyptianbondage , the construction of the T ab emacle , the passageof the river Jordan , the contest of Jeptha with the

Ephraimites, and the construction of the Temple .

This attempt being well received , although I w as com

paratively a stranger to the fraternity in general , havingmerely published a few masoni c sermons, as the GrandChaplain for Lincolnshire , previously to this period ,which , it is extremely probable , were unknown beyondthe limits of the Province, I w as encouraged to proceedin my des1gn.

S till the foundation w as not complete . It was necossary to Show clearly to what religion , if any, the presentsystem of masonry was analogous. O n

,this question I

came to the point at once , l ike Hippothadee in Rabelais,“ without circumb ilivag mating about and about , and

never hitting it in the centre , and unhesitatingly pronounced it to b e Christianity , not only from internalevidence, but also from the following considerations.

F reemasomy 1s unquestionably a cosmopol itical institution, and therefore must have an affinity to a 1 eligion

which is applicable to all times, and adapted to everypeople that have at any time existed in the world . Thesedata are true with respect to Christianity and to no otherreligion that ever existed. T he patriarchal dispensationwas incipl ent Christianity. T he holy men who livedbefore the time of Moses were all justified by the sameprinciple of faith in God’s revelation. They looked tothe same blessings in futurity that are revealed in the

Gospel ; and it is this principle of faith which willconstitute their reward as well as ours at the day of

judgment .Again, the revelation of the Jewish religion was

another wide step towards the introduction of Christianity. It w as the second degree of perfection. And in

this belief the saints and prophets who came after Moses

VALEDICTO RY A DDRESS. 15

offered themselves freely to all the persecutions of theworld in proof of their faith in a Deliverer to come ; andhence the holy .

men under the law are held forth by theApostles of Christ as examples to their followers. And

the whole design of the Epistle to the Hebrews is toshow that the faith of the patriarchs , both before and

after Moses, w as the same as ours, though their worshipwas of a different form .

F or these reasons, as the Christian religion extendedover all time , and shall , at the appointed period , universally prevail over the whole earth , it alone can apply toa cosmopolite institution like Freemasonry. T he principal events in the Jewish history are types of Christ , or

of the Christian dispensation. But these events formpermanent and unchangeable landmarks in the masoniclectures. Therefore the lectures ofmasonry are Christian.

This decision is borne out by a manifesto of a foreignGrand Lodge , which contains the following characteristicpassage , “ Masonry may b e made the means of aecomplishing the commands of the Great Architect of theUniverse . He who is the best Christian , the most faithful man, will b e also the best Mason . So let it b e in theprofane world and in church relations,—l ive in brotherhood andpeace .

”

It is an artifice of the enemies of masonry , such asMr.

E . C . Pryer, Major T revilian , and all others of the sameschool , to insinuate that masonry is anti-christian; that itmay become unpopular and lose its influence ; b ut thatthe cry should b e echoed by those who pretend to b eacquainted with its genuine pri nciples, surpasses myingenuity to comprehend . It is the very point to whichWeishaupt w as desirous of bringing the disciples of Illuminism. He taught that genuine Christianity is nopopular religion, b ut a system for the elected ; that Jesuscommunicated the higher sense of his doctrine only tohis most intimate disciples ; that the latter had propaga

16 VALEDIC T O RY ADDRESS.

ted this system among the primitive Christians by meansof the disciplina a rcani taught it in the mystic schoolsof the Gnostics , Manichaeans, and the O phites, in a two

fold manner, viz . , exoterically and esoterically ; that atthe last , after many migrat ions, and concealed in hieroglyphics, it had become the property of the O rder of

the Freemasons.

” Meaning to infer that Christianitywas a system of O phiolatreia , and preserved only in thearcane mysteries of the Freemasons ; and that conse

quently pure Christianity w as an unsubstantial vision.

As Bishop Watson said of the O pponents of Christianity, I repeat of the enemies of our noble O rder. Ihave often wondered what could b e the reason thatmen,

not destitute of talents, should b e desirous of undermining the authority of [Freemasonry! , and studious inexposing , with a malignant and illiberal exultation , everylittle difficulty attending it , to popular animadversionand contempt. I am not willing to attribute this strangepropensity to what Plato attributed the Atheism of his

time—to profligacy of manners— to aff ectation of singularity

— to gross ignorance , assuming the semblance of

deep research and superior sagacity ; —I had rather referit to an impropriety of j udgment respecting the mannersand mental acquirements of humankind in the first agesof the world.”T o place this matter on the proper basis, and to Show

the opinion of eminent brethren of the last century , Ipublished the STAR IN T HE EA ST , in whichI endeavouredto Show the absolute connection between F reemasonryand religion from the testimony of masonic wri tersfrom the fact that the historical portion of the lecturesbears a direct reference to Christianity ; from the coinci

dence between the morality of masonry and that of ourholy religion ; and the symbolical reference of its generalmechanism to the same faith .

T he rapidity with which the first edition of this little

https://www.forgottenbooks.com/join

18 VALEDICTO RY ADDRESS .

duct. Yet S t . Paul would have gained no credit for liberality in our day ; for he would have made no sacrificesto Spread Judaism or Gnosticism ; and further, he did hisbest to overturn both , while showing every kindness tothe persons of those who professed them . While hecommanded to do good to others, he added, specially untothose which are of the household of faith . Nothingcould b e more illiberal , according to the principle on

which the word is received at the present day for evenif doing good unto all men were admitted on that principle , w e must now add— specially unto those who are NO Tof the household of faith .

” 1

I am far from affirming , however, that the analogy of

Freemasonry with Christianity is universally concededby the fraternity . O ur ranks contain many individuals,whose opinions are entitled to r espect , who reject thehypothesis as an untenable proposition ; and are ready tomaintain that the glori ous Symbol which forms the sub

j ect of this volume is alien to the system of Freemasonry.

And they assign as a reason for their theory , that as Freemasonry dates its

w

origin at a period far anterior to therevelation of the Christian scheme , its elements cannotlegitimately contain any reference to that great plan forthe salvation of the human race .

T he argument , however, is inconclusive , because it isat variance with fact . Freemasonry , in whatever partofthe globe it may at present exist , contains the emblembefore us, sanctioned by all Grand Lodges, and rej ectedby none . And it is interpreted by a process agreeingwith our own explanations ; embodied in the authorizedLectures, as propounded by the united wisdom of the

two great sections of the fraternity assemb led in the

Lodge of Reconciliation , which was constructed for thesole purpose of placing the O rder on its proper basis, by

Sharpe’s Mag , vol. vn . , p . 48 .

VALEDICTO RY ADDRESS. 1 9

revising the Lectures and regulating the ceremonies on

the true model of primitive observance .

Freemasonry must b e interpreted according to the

form in which it is actually presented to the senses, and

not by any hypothetical propositions of what it was or

might have been at a given period which is too remotefor any records to exist that may explain its mechanismor peculiar doctrines, and respecting which our traditionsare too imperfect to lead to any certain result . And the

present Lectures of the -O rder actually contain a pointedreference to all the principal types of Christ or the

Christian dispensation which are found in the HebrewScrip tures, from the creation of the world to the actualappearance of the Messiah , when the sceptre had finallydepa1t ed from Judah .

T he Freemasons of 1 720 , in the earl iest system of

Lectures known , explained the masonic phrase , T G A O

T U , to mean ,

“ Him that w as placed on the topmostpinnacle of the temple which applies to Jesus, and tohim alone , as no other personage 0 11 record w as ever

placed in that inaccessible situation. T he revised Lectures of Bro. D unck erley, used up to the middle of the

century , defined the Blazing Star as“representing the

Star which led the wise men to Bethlehem , proclaimingto mankind the nativity of the Son of God, and hereconducting our spiritual progress to the Great Author ofour redemption.

”T he Hutchinsonian Lectures, used

twenty years later , explained the three lights or luminaries by “ the three great stages of masomy ; the knowledge and worship of the God of nature in the purity of

Eden— the service under the Mosaic law , when divestedof idolatry—and the Christian revelation. But mostespecially our Lights are typical of the holy

,Trinity.

”

And in the systemo f Lectures which prevailed at the

latter end of; .the c entury , and up to the union in 18 13 ,the five steps of the winding . staircase were represented

20 VALEDICTO RY A DDRESS.

as indicating “ the birth , life , death , resurrection, and

ascension of our Lord and Saviour Jesus Christ .”T he authorized Text Book of the United States of

America confirms this view of the design ofFreemasonry ;and it will b e remembered that the Royal Arch is pronounced by the English Grand Lodge as the completion ofthe Third Degree . T he account of this degree commencesthus ! This degree 1S more august , sublime , and im

portant , than all which precede it. It impresses on our

minds a ~b elief of the being and existence of the supremeGrand High Priest of our salvation , who is withoutb eginning of days or end of years ; and forcibly remindsus of the reverence due to his Holy Name .

” And thatthere may b e no mistake in the meaning of the supremeGrand High Priest of our salvation ,

”the degree is

opened by a passage from St . Paul’s Epistle to the

Thessalonians , 2 “ Now w e command you , brethren, in

the name of our Lord Jesus Christ , that ye withdrawyourselves from every brother that walketh disorderly ,”&c .

Having thus laid the foundation of my proposed edifice on a solid basis, broad and deep— cm the antiquity ofits pretensions, and its undoubted reference to an uni

versal religion—as I professed to write for the generalinformation of the fraternity , I now found , as honestJohn Bunyan has it , that I must not go to sleep , lest Ishould lose my choice things ; ” and, therefore , com

menced the superstructure with an explanation of the

elementary tenets of the O rder, as a preliminary Steptowards a general view of its claims to a favourable con

sideration which might spread throughout the lengthand breadth of the habitable globe.

No science can b e mastered without a competentknowledge of the terms and technicalities by which it isdistinguished and Freemasonry , l ike Chemis

try , will

2 2 Thes’

. iii . , 6—18 .

VALEDICTO RY A DDRESS. 2 1

b e very imperfectly understood , unless the tyre b e wellgrounded in the hidden meaning of the types and em

hlems in which its occult principles are imbedded and

concealed . Canons must b e studied ere perfection can

b e attained . Every one must b e an apprentice beforehe can entertain any pretensions of becoming a master .

Without this preparation , no one will ever become an

adept in the science of Freemasonry .

T o supply this desideratum , the volume called SIGNSAND SYM B O LS w as next offered to the masonic public ;and it appears to have been fully appreciated by thefraternity , as the first edition of a thousand copies was

sold off in a few months. In this work , I went fullyinto detail on all the acknowledged emblems by whichthe O rder is distinguished , and explained them seriatim ;and a particular index enumerates upwards of two hundred Symbols which have been noticed in the tw elvelectures which , complete the volume . This publicationopened a very extensive correspondence wi th brethren inevery quarter of the globe where masonry flourishes, andthe testimonies in its favour were so numerous and dccisive as to constitute an unequivocal encouragement toproceed in my design , which I did not think it prudentto decline ; particularly as H . R . H . the Grand Master,

after the work had been submitted to his inspection inMS. , kindly allowed it to b e dedicated to him ; and H.

R . H . the Duke of York , the Duke of Leinster, GrandMaster ofMasonry in Ireland , and several )f the nobilityand Provincial Grand Masters extended their patronageto it.T he plan being new fairly O pened , it appeared to me

to b e necessary , before proceeding further , to obviate an

obj ection which had been raised against the antiquityand originality of the O rder , by bringing forward a

series of authentic evidences to prove that Freemasonrystands proudly on its own basis, w ithout being indebted


to the religious mysteries of heathen nations for it was

confidently affirmed by some respectable authorities, thatthe death of O siris, Adoms, or Bacchus, which was celeb rated in those institut10ns, constituted the prototype of

themysteries of F reemasonry. And the identity of one

w ith the other w as alleged to b e complete , not“

onlyfrom internal evidence , b ut from the supposed correspondence of facts and ceremomes with the Mithraticcelebrations.

Voltaire had treated O siri s, Hiram , and Christ , as

fabulous avatars of the same personage . Volney , Professor Robison , and others, had promulgated the sameopinions. In answer to all which , Mr. Maurice remarksthat , inthe pure and primitive theology , derived from

‘

the venerable patriarchs , there were certain grand and

mysterious truths , the obj ect of their fixed belief, whichall the depravations brought into it by succeeding superstitions , were never able entirely to efface from the

human mind . These truths, together with many of thesymbols of that pure theology, were propagated and diffused by them i

‘

n thel r varlous peregrinations throughthe higher Asia , where they have immemorially flour

ished ; affording a most sublime and honourable testimony of such a refined and patriarchal

'

religion havingactually existed in the earliest ages of the world ;” and

this simple mode of faith was Freemasonry in its mostprimitive form .

Mr. Fellows , an Amer1can writer, promulgated theO pinion that “ the cenotaph , or mock coflin , used in theanniversaries , i s typical of the death of the sun in the

inferior hemisphere , under the name of O siris , who 1s per

sonated under the Hiram ofmasonry.

” And D e Q p incy,an eminent and clever writer of our own country , adds,“ in the earlier records of Greece w e meet with nothingwhich bears any resemblance to the masonic institutionb ut the O rphic Eleusinian mysteries. Here , however,

VALEDICTO RY ADDRESS . 23

the .word mysteries implied not any occult problem or

science sought for, b ut simple , sensuous and dramaticrepresentations of religious ideas , which could not otherwise b e communicated to the people in the existingstate of intellectual culture. In the Grecian mys

teries, there were degrees of initiation amongst itsmembers, ” 850 .

T o combat these erroneous O pinions, and to clear theway for future discussion , I published a complete viewof the entii e system of religious mysteries , as practisedin every part of the idolatrous world , under the name of

a HISTO RY O F INITIA TIO N which , like the former , passedrapidly through the first edition ; and a second waspublished before the expiration of the year. This workcontains a detailed view of the Spurious Freemasonryof India, Egypt , Persia , Greece , Britain , Scandinavia ,Mexico , and Peru thus displaying in one point of view ,

all the principal mysteries which were practised overevery part of the globe , noting their resemblances and

peculiarities, to show that they had a common origin,which w as dated at a period anterior to the general dispersion on the plains of Shinar, and entirely unconnectedwith the traditional origin of Freemasonry.

But notwithstanding the most complete demonstration of a case , and however its truth may be apparentto an impartial judge , there are those who are tardy toconfess an error in any theory which they have onceadvocated . It seems on a par with an acknowledgmentof mental imbecility , and an incapacity to determine a

simple preposition when submitted to their unbiassedj udgment ; and they are cautious of admitting the leastdoubt of the soundness of their intellect , lest their lite1 ary credit , on which their future success appea1s to

depend , should suffer any diminution ; for every man issensitively al ive , and properly so , to the slightestshadow of a stain on his reputation. And hence arises

24 VALED IC'

I‘

O RY ADDRESS.

the anomaly of men persisting in error , even after theirreason is convinced that they have advocated an un

sound hypothesis , although the most honourable coursewould b e to acknowledge it untenable , and candidlyregret that a hastly formed O pinion should have ledthem astray. But to return .

A progress thus signalized by unequivocal successw as not likely to produce lassitude on my part. Itherefore prepared to advance another step in my greatdesign, by an endeavour to elucidate the true philosophy of the O rder , to Show it a s it is , and not as it oughtto b e , according to the expressed opinions of some theorists ; to describ e its construction, to display its use

and tendency , and to enquire whether it has any cor

respondence with practical religion , and the dutieswhich are enj oined by the Most High , as the test of

faith and purity of heart ; for science , said the sageIracagem,

3 “ may polish the manners, b ut virtue and

religion only can animate with exalted notions , and

dignify the mind of immortal ity ; to neglect the first , isto turn our head from the light of day ; b ut to despisethe last , is to grasp the earth when heaven is open toreceive us. A wise and prudent spirit will so use the

one as to improve the other , and make his science thehandmaid

'

of his virtue .

”

T o enunciate the above particulars I now anxiouslyaddress myself. Serious doubts had been entertainedby the unlearned in its mysteries , whether Freemasonrypossessed any rational claims to the character of a

Literary and Scientific Institution ; and these surmiseswere strengthened by the consideration that no proofsof it were to b e discovered in any authorized publicationwhich w as accessible to the general enquirer. T he

absence of these -proofs being elevated into a cogentand unanswerable argument of their non-existence , the

3 Tales of the Genu , V111 .

26 VALEDIO T O RY ADDRESS.

T HE O O RA T IC PH ILO SO PHY O F FREEMASO NRY , in which Ientered minutely into an examination of the speculativecharacter of the institution as a system of Light a ndCharity ; and of its operative division as an exclusivelyscientific pursuit which had been practised from the

earliest times in every country of the world . Thisenquiry w as followed up by an historical account of theorigin, progress, and design of the Spurious Freemasonry. I then took a view of the origin and use of hieroglyphics ; and not only exemplified the symbols used inthose spurious institutions which had attained the mostpermanent celebrity in the ancient world , b ut endeavoured to Show that the true Freemasonry in all ageswas

“veiled in allegory and illustrated by symbols .

”

T he union of speculative and operative masonry thenbecame a subj ect of discussion ; and I concluded witha deta iled disquisition on the form , situation , ground .

extent , and covering of a lodge , as well as an exemplifi

cation on the beauties of Freemasonry , in which Iattempted to Show that its peculiar ceremonies and

O bservances had been j udiciously selected , rationallymaintained , and highly advantageous to those who are

versed in their moral and symbolical references.

These disquisitions became extremely popular, and theedition w as speedily exhausted. I w as next called on toShow what masonry w as actually doing at the presentperiod , for the purpose of evincing that i t w as not exclusively theoretical , b ut that whatever had been advancedin theory w as verified in practice . T he fourteenthedition ofPRESTO N’

S ILLUSTRA TIO NS , which I had editedin 1829 , had been sold off, and the fraternity were anxiousto see the history of masonry which it contains broughtdown to the present time ; for the O rder had flourishedfor the last ten years beyond all former precedent , and itwas thought expedient to place its transactions on permanent record . T he HISTO RY O F F REEMASO NRY from 1829


to 1840 was accordingly prepared , and I have reason to

believe that its publication w as attended with beneficialconsequences to the Craft in general , as it w as receivedwith marks of favour by the universal concurrence of the

fraternity.

During the whole of this period I had been a constantand regular correspondent to the Freemasons’QuarterlyReview and my articles in that useful miscellany wereapplied to the general dissemination of masonic knowledge , in its Speculative , O perative , and Spuriousdivisions ; diversified by an occasional essay on its charities and its amusements. And I communicated the morereadily and cheerfully with this journal , because I thinkthat the great modificationswhich have manifested themselves in the opinions of men towards Freemasonry oflate years, would not have been produced without theefficient aid of this powerful engine . It has effected awonderful revolution of opinion in favour of the O rder bymild and gentle reasoning ; and has rendered extensivebenefit to the Craft by diffusing information on the rulesof discipline and practice , as well as on the public transactions .of the lodges. T o the blemishes of the system ithas applied the actual cautery with singular effect . T he

patient has, indeed , winced under the O peration ; b ut thecure is in progress, and the treatment , however unpalatab le , is wholesome and salutary , and cannot fail to b eproductive of the most beneficial results.

I had now arrived at a period when , however unmeritedon my part , my literary fame stood high with the masoni cpublic , and I could produce letters from every quarter ofthe globe in testimony of the utility and general estima

tion ofmy labours, ofwhich I am , indeed , proud , althoughthey have failed to make me vainglorious. By nature

humble and unassuming , it is a difficul t task to draw me

out for the purpose of lionizing. T he attempt has beenmade at sundry times and seasons, b ut with very little

28 VALEDIC TO RY ADDRESS.

effect I still remain snugly ensconsed in my “ hollowtree , and have no

.

taste for the distinction of exhibitingbefore popular assemblies. Perhaps I may b e afraid ofthe fate O fD on Quixote , who , at the highest pinnacle of

his glory , when he had converted two flocks ofsheep intorival armies, and saw them so clearly as actually todescribe the armour of the knights and the devices onthe ir shields, and at the moment when he contemplateda triumphant charge , w as almost knocked On the head byan ignoble b rickbat . However this may b e , my attempts .

have been unceasing to restore a sublime O rder to itslegitimate place in public estimation , from which , as Iwell recollect , ithad somewhat retrograded

'

at the periodwhen the two great divisions were united in 1 8 1 3 , probably from the petty j ealousies, and continued disputesfofthe brethren belonging to each of these sections, whichnullified its claim to the characteristic of brotherly love .

My next undertaking was a great work on’

the HIS

T O RIC AL LANDMARK S O F T HE O RDER . T he design was

comprehensive , and w as intended to embrace particularexplanations, both historical , scientific , moral , and ceremonial , ofSymbolical , Royal Arch , Ineffable , and SublimeMasonry , including the military orders and degrees. But

in my own case, as I had been before the masonic publicas an author nearly thirty years, and enjoyed the goodfortune of being received with distinguished favour, itmight b e rationally imagined that I had employed mytime unprofitab ly if I w as not qualified for the under

Besides, as the Eidolon confessed to Capt . Clutterbuck ,in the Introductory Epistle to the Fortunes ofNigel ,“ while I please the public , I shall probably continue itmerely for the pleasure of playing ; for I have felt as

strongly as most folks that love of composition which isperhaps the strongest of all instincts, driving the authorto the pen , the painter to the palette , often without

VALED IC T O RY ADD RESS. 29

either the chance of fame or the prospect of reward .

AndIw as not without hope that my proj ect would b ewell received , if it were executed creditably.

labour required for the collection ofmaterials forsuch a desig n, which was originally intended to b e com

prised in fifty-two lectures , with an abundance of expla

na tory notes , would doubtless b e very great ; b ut part ofthe

' work had already been accomplished during the

researches which had been previously made for formerpublications. My stores were far from being exhausted ;and my previous training in masonic lore had not beenunproductive ; yet , I speak it in sorrow , when the workw as fairly launched , and the preliminary number beforethe public , 111 which I had committed myself by a solemnpledge to carry it forward to the end, I experiencedfeel ings somewhat similar to those of Pope when he hadundertaken to produce a translation ofHomer.

“Whatcan you expect , ” he says to his friend Jervas , from a

man who has not talked these five days ? Who is withdrawing his thoughts, as far as he can , from all the

present world , its customs, and its manners, to b e fullypossessed and absorbed In the past ? When people talk ofgoing to chu1 ch, I think of sac 1 ifices and libations whenI see the parson , I address him as C h1yses, priest of

Apollo; and instead of the Lo1 d’sPrayer, I b egIn,God of the Silver how ,

” 66 0 .

While you in the world are concerned about the Protestant

”

succession, I consider only how Menelaus mayrecover Helen , and the Troj an w ar b e put to a speedyconclusion . I never enquire if the queen b e well or not ,but heartily wish to b e at Hector’s funeral . T he onlythings I regard in this life are , whether my friends arewell ; whe ther my translation goes well on , &c .

In like manner my thoughts , wishes, and aspl rations

were all on masonry , and nothing b ut masonry. It


formed the subj ect ofmy lab ours by day and my dreamsby night , during the two long years it w as in hand , fromthe Introduction to the Index ; occupying a space of

nearly fourteen hundred pages. But the patronage of

the Earl of Zetland , the M . W. Grand Master, by givingauthority to the work , w as a full and adequate recom

pence for all my anxiety and toil . These volumesembrace a full and cO pious exposition of the doctrineand discipline , ceremonies and symbols, not only of bluemasonry , b ut every order which had been at any timeassimilated with it , whether j ustly or unjustly , to theamount of nearly a thousand degrees, including the blue ,red, and black masonry of our own country , and the

Ancien et Accepte of the Continent and the UnitedStates, besides the speculative systems of the O rders O fBruce , the Temple of C lermont , of Strict O bservance , ofMount Tabor, of Zinnendorff, Swedenborg , T schoudyMesmer , Cagliostro , and many other empirics who

invented systems for their own personal emolument ;togetherwith A

f

doptive , Swedish , Adonhiramite masonry ,and other varieties in different countries which wereidentified with the O rder.

About this time certain imputat ions were cast uponFreemasonry , which , by their mild and insidious nature ,and constant repetition , were cal culated , as the eternaldroppings of w ater will in time penetrate and wear awaythe most solid substances , to do more serious injury tothe cause than all the absurd charges that were everurged respecting the addictions of its members to theridiculous fancies of Rosicrucianism and diablerie ; b ecause they attacked it 0 11 the side of its religion and

morality , and would have converted us into a swarminghive of

‘

infidels. These charges originated in India , andhad been deliberately concocted , and circulated in the

pubhc j ournals of the country ; putting on, l ike Iago, theform of civil and humane seeming , for the better com

VALEDICTO RY ADDRESS. 3 1

passing of their hidden loose affections ; w ith the designof withdrawing all good and pious men from the ranksof masonry , and preventing such persons, who , it willb e believed , constitute our best and most valuable mem

bers , from seeking admission amongst us. And thiseffect it succeeded , in a few instances, to produce .

T he obj ections, four in number, were stated as fol

lows —1 . That a true Christian cannot , or ought not , tojoin in masonry , because masons offer prayers to Godwithout the mediation of a Redeemer. 2 . That masonryinculcates the principles of brotherly love and charity tothose peculiarly who have been initiated into the O rder ;whereas such acts, to b e acceptable to God, should proceed from a love of him reconciled to mankind throughthe sacrifice of Christ ; any other motive being not onlynot acceptable , b ut Sinful . 3 . That the mention of the

Lord’s name in the lodge is a contravention of the thirdcommandment. And 4 . That the Protestant Church of

England knows nothmg of the society of Freemasons ,and therefore it is a desecration to suffer any section of

that society to appear in the character of masons withinthe walls of its sacred edifices.

My attention was called to the subj ect by a zealousmason in India , who stated all the charges seriatim in a

letter to D r. C rucefix, with a request that they might b eforwarded to me for refutation. Accordingly I discussedthem fully in a series of papers in the Freemasons’Quarterly Review , as they were certain to reach theirdestination through the medium of that periodical . Theywere afterwards transferred to a pamphlet called ANAPO LO GY F O R T HE FREE AND ACCEPTE D MASO NS , withaddi tions , in reply to a statement which the Rev. Mr.

Blunt , of Helston , in Cornwall , imputed to the Bishopof Exeter, to the effect that “ the Church of Englandknows nothing of the distinctive principles of the societyof Freemasons which

,indeed , may b e true in the

32 VALEDIC T O RY ADDRESS.

abstract , b ut by no means available as a reason for refus

Ing the use of a Christian church for a masonic sermon,

because a numerous host of the clergy , with the thenArchbishop of Canterbury at their head , belong to themasonic body , and consequently may b e supposed toknow something of the distinctive principles of the

O rdeI.

Du1 ing the course ofmy resea1ches for the illustrationof the Histori cal Landmarks, I accidentally met withdocuments which singula1 ly enough threw consideIab le

light on other points in the history and details of the

masoni c system , that had hitherto Iemained In ob scu1 ity,

a 1d respecting which my enqui1 ies had been p1 ev1ouslyunsuccessful . Several intelligent brethren had frequentlyexpressed an earnest desiIe to b e satisfied on certainundete1mined questions which I was anx10 us to resolve .

T he result of these discoveries was g1vsu to the wofld m

two pamphlets on the O RIGIN O F T HE RO YAL ARC H , and

0 11 the unfortunate SC HISM which divided the Craft intotwo independent sections for more than half a century ;both ofwhich I have reason to believe were satisfactory ,and will set all speculation on each of these subj ects at

rest for ever.

I also published a series of letters 0 11 the JO H ANNIT EMASO NRY , addressed to the Earl of Aboyne , _

P. G . M. for

Northamptonshire and Huntingdonshire , on which twohostile op1n1ons exist amongst the fraternity, althoughmasonic lodges were always dedicated “ to God and

holy St . John ,

” by our ancient brethr ;en and Scottishmasonry acknowledges that holy Apostle as its peculiarpatron and tutelary saint . Besides, our annual festivalsare enjoined to b e celebrated on the day of St . John theBaptist or St . John the Evangelist ; and down to a veryrecent period these two holy men were universally considered the great parallels of the O rder.

T o place this important question on its proper basis,


judicial astronomy, which.

was afterwards called Rosicruc lamsm. He , like his predecessor Marcion , recom

mended total abstinence from intoxicating liquors, andsubstituted in their stead various amulets and charms as aprotection from danger. Another worthy of the sameclass w as the impostor Basilides, whose Powers and

Intelligences, good and evil angels, with his SerpentSerapis, Abraxas, and three hundred andsixty-five demons,our opponents would fain identify wi th Freemasonry ;b ut the utter absurdity of his doctrines and practicesconstitutes an undeniable proof that they have no alliance with its principles.

T he catalogue might have been extended to the present time , terminating with the worthies Barruel and

Robison , Soane and E. C . Pryer ; for every age aboundswith them ; including Voltaire , Paine , and Carlisle inthe old world , and Morgan, Allyn,

Stone , and Bernard inthe new . In company with such worthy associates, parnobile fratrum , the cowan will doubtless consider it honourab le to perSey

'

ere ; and it may therefore b e expectedthat the O rder will never b e without opponents, torestrict its means of doing good .

During the latter part of my masonic career , I havereceived frequent and particular enquiries respectingmasonic ceremonies of public and private occurrences,about which the information has been scantily imparted ,and consequently an exact uniformity is scarcely to b efound . O n public occasions particularly , such as pro

cessions, footstones , &e . , a great diversity of practice hasexisted in different localities ; and visiting brethren havefound it difficult to reconcile the anomal ies which theyhave discovered in various lodges, where accident or

design has induced them to b e present. Enqulrles intothe practice of antiquity respecting ceremonies on whichthe Book of Constitutions is Silent , and consequentlymuch is left to the knowledge or discretion of masters


of lodges, have been numerous and pressing , and de

scended to the minutest particulars ; even to the formand colour of every article of the dress of a MasterMason , from the hat on his head to the buckle of his

shoe the former being supposed to b e necessarily triangular , and the latter an oblong square .

Although I have never omitted to comply with suchrequests, b ut have always placed myself at the commandof the fraternity , as a reasonable tribute of gratitude forthe continual marks of uninterrupted favour with whichI have been honoured ; yet it w as at length suggestedthat if all points of enquiry were collected, and categorically arranged in the form of a Hand-Book , it wouldconstitute an acceptable present to the Craft , as an use

ful Manual which might b e at eve brother’s disposal ,and referred to on all occasions as an authority fromwhich there could b e no appeal . And accordingly Itook the hint , and issued the B O O K O F T HELO DGE , whichI have no doubt will b e esteemed a necessary companionto every brother who is desirous of O btaining , at littleexpence and trouble , correct information 0 11 the rites andceremonies of the O rder.

It may not b e amiss, in this gossiping Address, whichis confined to no particular subj ect , if I subjoin a few

observations 0 11 the symbolical and actual habil iments ofa Master Mason , as enjoined by authority in other times ;which I think I have not enlarged on elsewhere . At the

revival in 1 7 17 , it was directed— and that theremight b eno mistake about the matter, the canon w as inserted byAnderson and D esaguliers in the earliest code of lecturesknown , that the symbolical clothing of a Master Masonw as,

“skull cap and jacket yellow , and nether garments

blue .

”After the middle of the century he w as said to

b e “ clothed in the old colours ,” Viz . ,purple , crimson,

and blue ; and the reason assigned for it w as,“ because

they are royal , and such as the ancient kings andprinces

36 VALEDICTO RY A DDRESS.

used to wear ; and w e are informed by sacred history ,that the veil of the Temple w as composed of thosecolours and therefore they were considered peculiarlyappropriate to a professor of “

a royal art.” T he actualdress of a Master Mason w as, however , a full suit of

black , with white neckcloth , apron , gloves , and stockings;the buckles being of silver, and the j ewel suspendedfrom a white ribbon by w ay of collar. This dispositionprevailed until the Union in 1 8 1 3 , when it w as orderedthat in future the Grand O fficers should b e distinguishedby purple , the Grand Stewards by crimson , and the

Master Mason by blue , thus reverting to “ the old co

lours of our anclent brethren.

It will have been observed , that throughout thesedesultory remarks , no notice has been taken of those subordinate parts of an author’s employment , which consistin editing and illustrating the works of other men,

al though the undertaking is of a more laborious naturethan writing an original w ork . It requIres deep consi

deration to dive .into the private though ts of others, andpenetrate the hidden meaning of abstruse passages whichapply to another sta te of society . T he masonic writingsof our brethren of the last century are few in numb er,and had become scarce and inaccessible ; although theyare of great value , inasmuch as they delineate. the graduali111provements of the O rder, and mark the process b y,

which it imperceptibly disarmed its adversaries, and con

verted them into firm and active friends .

F or many years after the great revival , Freemasonryw as considered a paradox beyond the comprehension of

ordinary capacities. As the mystical institution silentlyforced itselfinto notice , the world wondered , and some daring Spirits ventured to assail it with the shafts of ridicule.

Indeed , so much importance w as attached to its proceedings, that even Hogarth and Swift did not disdain to joinin the hostile array. T he clamour was, however, allayed

VA L ED IC T O RY A DDRESS. 37

by the j udicious efforts ofAnderson , D esag uliers, MartinClare , C alcott , D unck erley, Smith , Hutchinson PrestonInwood , and other gifted brothers, who quietly explainedits principles, and directed public notice to the virtueswhich it incul cated , and to the symbols in which theywere m1b edded and preserved. Many valuable fragmentsare unfortunately lost, but the Remains are amply sufficient to excite the attention of the fraternity . Underthese circumstances, I conceived that an acceptab le ser

vice would b e rendered the Craft , by collecting the scattered rays of Light and b rrng mg them into one focus,that they might contribute their aid to the general illustration of the science .

T he above authors left behind them detached pieceson the subj ect of Freemasonry which are of great value ;and they have b een collected and reproduced under thegeneral title of the GO LDEN REMA INS O F T HE EARLYMA SO NIC WRIT ERs ; which consist of five volumes on

Masonic Institutes, Principles andPractices, Persecutions,Doctrines, and Morality ; each volume being introducedby an original Essay on one of the following subj ects,viz . , the Masonic Literature of the eighteenth century ;the social Position of Symbolical Masonry at the sameperiod ; Usages and Customs ! Masoni c Tests ; and C y

pher Writing . 111 the mean time , new editions of the

entire works Of Hutchinson , Preston , and Ashe , werepublished under my editorial superintendence . In a catalogue raisonné O f my masoni c labours, these trifles need

only b e mentioned as forminga series of adj uncts tn thegeneral design, l ike the statues or pictures that adornthe walls ofa

‘lodge-room , which is perfect in its construc

tion without them , b ut more ornamental and pleasing tothe eye by their assistance .

T he following work completes the series, and constitufes the cope-stone of the edifice , by exhibiting a viewof the ultimate resting-place to which all men aspire , .


and which O ffers itself prominently to the eye of the

mason every time he enters the lodge. T he steps whichlead to it are gradual .and progressive .

By just degrees they every moment rise,Fill the wide earth, and mount unto the Skies.

PO PE .

T he Holy Bible forms the basis O f this great moralmachine . It rests on the altar of O mnipotence , and proclaims the rewards of faith and practice ; while the Ladder connects earth with heaven , where the perfect masonhopes to consummate his worldly labours, and receivethe recompence of his fidelity.

I now feel like the architect , who , seeing that his planin the erection of a magnificent edifice is nearly completed, entertains some fears lest the finishing ornamentsshould deform the whole building . My Lodge has beenerected according to the established rules of art ; the

floor has been consecrated , the inter nal decorations di sposed in order,

“

a3nd not a single indispensable ceremonyhas been omitted , which might tend to confer the attri

b ute of perfection on the whole design ; b ut as the hawk ,when certain of his quarry , sometimes suffers the fatewhich he tries to inflict , I must take especial care that I donot impale myself -

on the heron’s threatening bill . T he

covering is the most important portion of a lodge , and,to make it perfect , requires a judicious combination of

skill and judgment . In this volume the experiment ismade , b ut i t needs the decision of the fraterni ty to determine whether it will b e attended with success.

That a fund of useful information is spread over thevolume , which is not contained in any of my formerworks, will admit of neither doubt nor denial . And b e

the judgment of the brethren what it may, I Shall notimitate the example of the Archbishop of Granada , afterhi s fit of apoplexy, who expostulated with his critic , by

VALEDICTO RY A DDRESS. 9

observing , “ Say no more , my child ,” said he , “

you are

yet too raw to make proper distinctions. Know that Inever composed a better homily than that which youdisapprove ; for my genius, thank heaven , hath as yet

lost nothing of its vigour. Henceforth I will make a

better choice of a confidante . Adieu , Mr. Gil Blas, Iwish you all manner of prosperity , with a l ittle moretaste.

F or my own part , I am open to fair and gentlemanlycriticism ; and although I may b e mortified at findingmy hard-earned fame melt away like an icicle in the sun ,

yet I shall not complain if you , my dear brethren , pro

nounce it to b e your deliberate O pinion that my latesevere indisposi tion has impaired my faculties , and disqualified me for a masonic writer. It is rather late inlife to divest myself of habits of thinking and actingwhich I have fostered for nearly halfa century , andwhichhave constituted almost the only source of pleasure and

gratification in which I have freely indulged during thatextended period ; b ut I shall endeavour to lay them asidein cheerful acquiescence with the decision of those whoare better j udges than myself, if the O pinion should proveto b e unfavourable .

‘

I entertain , however, a sanguinehope that you will consider the covering to b e at leastequal to the rest of the fabric , and that the O ope-stoneadds

'

b eauty rather than deformity to the work. Shouldmy anticipations b e correct , your approval will b e a cheering reflection at the latter end of a life spent in the ser

vice of the fraternity.

T he above confessions may throw some light on the

origin and design of publi cations which have long beenfamiliar to you. T he most satisfactory method of dis

playing the usefulness of a science , is not by merelyshowing the extent of its application , b ut also the diversity of subjects which it embraces ; and this has been my

40 VALEDICTO RY ADDRESS

obj ect throughout the whole of my publications.

”

If a

pursuit is to "

b e estimated according to its results, Freemasonry may b e safely classed amongst the most com

prehensive of human sciences, and therefore the b estadapted to the state of man on earth . And it is idle

“

to

obj ect that its fruits do not appear in every initiated b rother. F or if it were worth while to investigate thenumber of dabblers in any given science , w e should findthat those who really excel bear no greater proportion tothose who fail , than may b e traced in Freemasonry. T he

sciences of music , drawing , architecture , chemistry , andvarious,

others, have myriads of tyres, b ut few masters ;and the ass D odonaeum, the loudest talker in these wordydays, is frequently the most shallow.

It may b e readily admitted , that there are a great numb er of masons who are contented with Very triflingacquirements in the art.

~

So much the worse for them .

But it will not follow that w e possess no shining examples of excellence , although , from the nature of the institution, they are -

necessarily confined to the atmosphere ‘

of their own particular localities ; for no lodge can flour

ish for any length of time except it possesses someintelligent master Spiri t to conduct i ts proceedings.

Freemasonry is not a science that admits of itinerantlecturing ; and therefore it cannot b e expected that theumnrtiated public. know much about it ; and consequent lythe1r conj ectures are very wide of the truth . They shootthe1r arrows wildly , and seldom hit the mark . Guessingis an unsatisfactory employment , and they are more pro

fitab ly engaged in the macaronic diction of; the Grub b ian

Expostulantiuncula ,

Q ui pro niperk in clamant, quaternque liquorisQuem vocitant homines Brandy , superi Cherrybrandy ,


fraternity will hear little more about me , except in an

occasional Paper in the Freemasons’QuarterlyMagazme

and Review '

I now subscribe myself,Dear Brethren and Friends,Your obliged and faithful servant ,

GEO . O LIVER , D .D .

SCO PWICK VICARAGE ,

O ct. 1313, 1 850 .

T HE SYMBO L O F GL O RY.

SYMBO L O F G L O RY .

LECTURE I .

(Ep istle Mahatma!

BRO . EDMUND A . RAYM O ND , ESQ . ,

REV . GEO . M . RANDALL ,JO HN J. KO RING , E SQ . ,

THOMAS M . VINSO N , ESQ . ,

CHARLES w . M O O RE , ESQ . ,

TH O MAS TO LMAN, E SQ . ,

Of the G . L . OfMassa chusetts, U . S.

DEAR BRETHREN , F RIENDS AND ASSO C IATES ,

AS the first and chiefGrand Lod e in the United Statesof

‘

America , it will b e needless fir me to assure you of

the high value which I place on the masonic dignity thatyou have conferred upon me in a manner not merelyflattering

.

to my feelings, b ut peculiarly honourable as

an unequlvocal testimony of your appreciation of mymasonic labours,It is an exalted step , to which my humble ambition

had never, even in thought , aspired ; and I am proud tohave this public opportunity of testifying my gratitude.

46 T HE SYMBO LI would convrnce the gainsayers that masons entertain a

strong sense of obligation for favours received ; and Showthem that in the Lodge , as well as in the world , theincitements to a Career of virtue do not fail to bringforth the fruits of good living, to the honour and gloryof T G A O T U.

In my intercourse with mankind on the subj ect of

Freemasonry, I have been accustomed to class its O pponeuts under three distinct heads. 1 . Those who hatemasonry because i t is a secret institution, w ithout beingable to assign an adequate reason for their dislike. 2 . Thosewho live in the neighbourhood of an ill-conducted lodge ,and see the evil consequences which result from carelessness on the one hand , or intemperance on the other.

And 3 . Those who are desirous of admission , and do not

possess the requisite courage to encounter the presumedterrors of initiation.

These classes are equally destitute of the most essential ’

virtues of the masoni c order, faith , and hope , and charity.

Believing nothing—hoping nothing— like the magician ,Happuck , in the fairy tale , they entertain the most inveterate feelings towards Freemasonry , because it favoursthe cause of viIt ue ; and against which their obj ectionsare unsupported by the slightest shadow of evidepce .

All argument with them is therefore useless. O ne of

them being asked why he continued to oppose Freemasomy , when, if he would take the trouble to read thepublications of the O rder, his prejudices would b e effectually removed, very coolly replied ! “ Perhaps so— b ut Inever do read !” This puts me In mmd of an anecdoteof D 0 11 Pedro’s private confessor, who , when exhortingthe Portuguese to battle , assured them that if they Shouldfall , they would , that very night , eat their suppers withthe blessed. With this assurance they went to battleand were defeated , the holy confessor being the first torun away. O ne of his companions shouted to him“ How is this Father ? D id you not tell us that thosewho fell should sup in Paradise ? ” “ Yes,

”said the

confessor, “ b ut I'

never eat suppersNone of the above mentioned classes have any justgrounds of complaints ; and their tirades against theO rder are therefore gratuitous in their motive , and unjustin the ir end. T he divine ; science

.

is perfectly unobtrusive

O F GLO RY. 47

it is not forced on their notice ; it pursues the even tenorof its way, and interferes with no other society or classofmen whatever. Where , then , lies the grievance ? How

are they injnred? Does it monopolize any of their privileges—does it de rive them of any advantage—does itsupersede any of t eir enjoyments ?Nothing like it . It offers no disturbance to their habits

of thought ; it prevents no course of study, prescrib esnone of their amusements, nor defeats any of their plans,whether domestic , civil , or religious. Where , then , doesthe shoe pinch ? This question is answered by the storyof the banishment ofAristides from Athens, because hissense of honour and justice w as too great to allow himte p

l

rostitute his principles at the bidding of a successfulrrva

But , perhaps, they complain that if masonry, as is

asserted , possesses any peculiar benefits and advantages,they ought to share in them . It is a fair presumption ;b ut i t contains a full refutat ion O f their own argumentsand obj ections. F or the benefits of masonry are opento their acceptance . They are refused to none who are

worthy ; and it will scarcely b e contended that theyought to b e conferred al ike on the good and the b ad. It

would b e l ike casting our pearls before swine ; as theymight thus b e converted to an evil purpose , and reflectequal disgrace on the institution and themselves.

If all the professors of our noble and sublime sciencewould endeavour to merit the character of good and

worthy masons, by a regular attendance 0 11 the duties of

the Lodge ; by studying the peculiar principles ofmasonry, wh1ch I have embodied in the present Volume ; and

by practising in their several stations the preceptswhichare there inculcated , then would our op onents see and

acknowledge the pre-eminent beauties o the O rder, andb e fully convinced that Speculative Masonry is somethingmore than an empty name .

In order to effect this purpose , I have taken the

liberty ,M . W. Grand Master,And my worthy peers,T he O fficers of the Grand Lodge ,

T o dedicate to you the follow ing Lecture , containing

48 T HE SYMBO Lsome suggestions which , it is hoped, will merit yourattention ; and to subscribe myself,

With great respect ,And fraternal affection ,

Your obedient Servant and Brother,GEO . O LIVER , D .D . ,

Past D . G . M . of the Grand Lodge


June 1 , 1 849.

8'

0 0 T HE SYMBO Lthe capacities of all classes ofmankind , which unite theiraid to enlighten the understanding , and improve the

morals of the present generation .

Since the publication of these Letters , I have givenmy undivided attention to that particular subj ect , andam now fully convinced that such a revision would b eattended with essential benefi ts to the O rder. T he

masonic experience which I acquired during my occu

patiou of the chair of a private Lodge for eleven yearsin the whole , succeeded by the sole management of alarge and populous Province for nearly the samelength of time , enables me to speak with some degreeof confidence , on all subj ects connected with the de

tails, as well as the general principles of the O rder.

And having observed , with feelings of sorrow and

regret , its sensib le decline in my own Province Sincethe period of my decadence from that high O ffice , a

few remarks on the above subj ects may neither b eunacceptable nor inappropriate .

Some years ago , the Grand Lodge of Ireland issueda paper of Queries to every private Lodge under itsjurisdiction , that the general opinion of the Craftmight b e collected “

as to the best means of improvingthe O rder of Freemasonry.

”Amongst these queries

w e find the follow ing .

“ Is the O rder improvingor declining ? If declining , to what cause do you

attribute its decay ? "

What is the prevailing opinionamOng persons not of the O rder respecting masonry ?Is masonry reputable or disreputable in your neighb ourhood ? What measures would you recommend forimproving the state of the O rder ?If some such course were adopted by other Grand

Lodges , it might lead to a very useful reen

w e frequently hear the enquiry repeated by the non

masonic world , that , in the present stirring timeswhile science has been so rapidly on the advance , whathas Freemasonry accomplished ? This is a questionwhich every right minded brother would rej oice , forthe credit of the O rder, to see triumphantly answeredby a detail of the advantages which mankind havederived from its successful exertions , or the happyapplication of its principles to the general benefit ofsociety.

O F GLO RY.

' Now it is well known that the O peration of Freemasonry is confined, in a great measure , to morals ;although it is not without a just claim to some degreeof .merit as a teacher of ScIence. And if w e trace itsprogress for

,

the last thirty years in every quarter of

the glob e where it flourishes, w e shall find it fairlyentitled to its share in the polite literature of the day,sanctioned by Grand Lodges , and patroni z ed by wiseand benevolent Grand Masters. These writings havecontrib uted not a little to the general amelioration of

the morals, and improvement in the tastes and man

ners of men which distinguish the nineteenth centuryof Christianity.

T he system of Freemasonry at the present day, ismarked by an adherence to the good old custom , so

strongly recommended and assiduously practised bythe masonic worthies of the last century , and imitatedby many other public bodies of men , of assemblingthe bre thren of a Province annually under their own

Banner, and marching in solemn procession to the

House of God, to offer up their thanksgivings in the

public congregation for the blessings of the precedingyears ; to pray for mercies in prospect , and to hearfrom the pulpit a disquisition on the moral and re

ligious purposes of the O rder. It is to this customthat w e are indebted for those invaluable treasures of

masonic literature that are exhibited in the printeddiscourses of our clerical bre thren. As for instance ,those of our Reverend brothers Harris and Town ,

(U. S . of America) ; Inwood and Jones , (Kent) ; Haverfield, (Hampshire) ; D r. C arw ithen, (Devon) ; D r. O rme

(Lincolnshire) ; Grylls , (Cornw all) ; Erskine Neale ,Freeman, (Suffolk) ; Wa lker , (iVest Yorkshire) ; Percy ,Roberts , (Monmouth) ; G ilmour Robinson ,

cashire) ; Buck eridge , (Staffordshire) ; Broderip, (Somersetshire) ; Taylor, (Cheshire) ; ArchdeaconMant , (Ireland) ; Eyre Poole , (Bahamas) ; Hovenden

and Ruspini , (Bengal) ; and many other talented and

pious brethren whose names it would b e tedious toenumerate .

This custom is sufficient O f itself to ensure th

popularity of the O rder , and create ”

a respect for itsholy principles in the public mind. I much regre t

52 T HE SYMBO Lthat a practice so consonant with the original design

asonry Shoul d have been discontinued in my ownProvince , and exchanged for other public O bservances ,which , though they may b e innocent , are a novel introduction ; and in my O pinion , an application of divinemasonry to purposes that were never contemplated at

its original institution. This hint may not b e withoutits use in other localities ; and if the one must needs b edone let not the other b e omitted .

T he above custom would also b e a means of pro

moting and encouraging that great attrib ute of the

order— EQU ALITY. But lest this principle should b econfounded with the communism and fraternizationwhich have worked such irreparable mischief in othercountries , it may b e useful Shortly to explain its designand reference as used by the Free and Accepted mason.

T he system of equality observed in a mason’s lodge ,teaches the doctrine of mutual wants and mutual assistance , and destroys the unsocial vice of Pride , by theO peration of which one man is induced to despise hisbrother, as though he was not formed of the same clayas himself, although he may b e greatly his superior bothin talent , Virtue , and usefulness. Freemasonry is essentially democratic in its construction , and strikes at theroot of this pernicious vice , which wrought the destruction ofNimrod andNebuchadnezzar, Bali ofHindoostan,

and Shedad of the Paradise of India , by laying it downas an axiom that “ we are all equal by our creat ion , b ut

much more so by the strength of our obligation ,

”and

that “ we meet on the level and part on the square .

Now , according to the doctrines of the O rder the leveldemonstrates that we are descended from the samestock , partake of the same nature and Share the samehope ; and that though distinctions among men are

necessary to preserve subordination , yet no eminence of

station can make us forget that w e are brethren , and

that he who is placed on the lowest Spoke of fortune’s

wheel , may b e entitled to our regard ; because a timew ill come , and the wisest know not how soon , when all

distinctions, except that of goodness shal l cease ; anddeath , the grand leveller of human greatness, reduce us

to the same state .

T he lodge lecture/s are cepious in carrying out t his

O F GLO RY. 5 3

principle , that there may exist no possibility of misunderstanding it . They instruct us that in the lodgea king is reminded , though a crown may adorn his

head and a sceptre his hand, the blood in his veins isderived from our common parent, and is no better thanthat ofhis meanest subj ect . T he statesman , the senator ,and the artist , are there taugh t that equally with others ,they are exposed by nature to infirmity and disease ;that unforeseen misfortunes may impair their facultiesand reduce them to a level with the meanest of theirspecies. This check s

pride , and incites courtesy of

behaviour. Men of in erior talents, or who are not

placed by fortune in such exalted stations , are alsoInstructed in the lodge to regard their superiors with

peculiar esteem , when they discover them voluntarilyivested of the trappings of external grandeur , and

condescending , in the badge of innocence and bond of

friendship , to trace w isdom and to follow virtue , assistedby those who are of a rank beneath them . Virtue istrue nobility , and VViSdom is the channel by whichvirtue is directed and conveyed ; Wisdom and Virtueonly , mark distinction among masons.

Nothing can more vigorously contribute to the b a

nishment of pride from a mason’s lodge , than such

disquisitions. But to prevent the b enignarrt principle ofEquality from being prosti tuted to unw orthy purposes ,and used as a vehicle for any improper assumption of

character , the ancient Charges provide that in the lodgethe b rethren are to pay due reverence to the Masters ,Wardens, and Fellows ; and out of the lodge they are

directed to salute one another in a courteous manner,

calling each other brother, freely giving mutual instruction as may b e thought expedient , without being overseen or overheard , and without encroaching upon eachother, or derogating from that respect which is due toany brother , were he not a mason ; for though all

masons are , as brethren , upon the same level , yetmasonry takes no honour from a

! man that he had before ;nay, rather it adds to his honour, especially if he haddeserved well of the brotherhood, who must give honourto whom it is due .

AS a vice , nothing is more intolerable , or more debasing than pride ; by which I mean that exclusive feelingwhich elevates one member of society , in his own

54 T HE SYMB O LO pinion , to an imaginary distinction above another b fthe same rank , and perhaps superior endowments. F or

this reason it is formally repudiated in the system of Free ;masonry. O ur Grand Master , King Solomon , w as moreurgent in his condemnation of this vice than , on anyother subj ect . He declares his hatred of “

pride and

arrogancy , and a froward mouth and for th1s reason,

because it p roduces contention ,

2 brings a man to Shame ,8and certain destruction.

4 Indeed , throughout the wholeof the Sacred Scriptures, this vice is unequ ivocally prohib ited as the bi tter parent of all evil . Pride was not

n ade for man. O ur blessed Saviour classes it withadultery , fornication, murder, theft , covetousness, deceit ,blasphemy and foolishness.

5 And St . Paul adds that ,“ he who is lifted up with pride falls into the condemnation of the devil .6In a word , of all the evrls which have been introduced

by the wicked spirit as the curse of man in his civil andsocial state , pride is the most pernicious. Every singlevice is b ad, b ut pride is the consummation of them all.

And hence Freemasonry , that benevolent , and trulyamiable science , has most unceremoniously banished itfrom the lodge , and sung its requiem ; for it is a moralleprosy , by which the soul is spotted and defiled, andfilled with wounds, and bruises , and putrifying sores.

Even the heathen , who were ignorant of the benignantprinciples of true religion , believed its existence to b ehostile to the peace and comfort of socie ty. Tacitussays, Multos qui conflictari adversis videantur, beatos ;ac plerosque, quanquam magnas per O pes , miserrimos si

illi gravem fortunam constanter tolerent , hi prosperainconsulte utantur. And the ethnic poet , Horace , promulgated the same doctrine , when he said,

Non possidentem multa vocaverisRecte beatum . Rectius occupatNomen beati , qui deorumMuneribus sapienter uti ,

D uramque callet pauperiem pati .D r. D onne illustrates this Vice by these judicious re

flections, which are worth preserving .

“ Death comes

Prov. viii. 13 .

2 Ib . xiii ."

10 .

3 Ih. x1 . 2

Ih. xvi . 18 .

5 Mark vu . 21 , 22 .

6 I T rm. 111. 6.

O F GLO RY. 55

equally to us all , and makes all equal when it comes.

T he ashes of an oak in a chimney are no epitaph of thatoak , to tell me how high , or how large , that w as it tellsme not what flocks i t sheltered while it Stood , nor whatmen

.

it hurt ‘ when it fell . T he dust of great persons’graves is speechless, too ; it says nothing , it distinguishesnothing . As soon as the dust of a wretch whom thouwouldest not , as of a prince whom thou couldest notlook upon, will trouble thine eyes if the wind b lew it

thither ; and when a whirlwind hath blown the dust of

the churchyard into the church , and the man sweeps outthe dust of the church into the churchyard , who willundertake to sift those dusts again and to pronouncethis is the patrician , this is the noble flower —and thisis the yeoman, this is the plebeian bran .

”

I have been rather diffuse upon this unmanly vl ce ,

because it is so posit ively prohibited in a mason’s lodgeand I think also that if the teaching of Freemasonry on

this particular point , were carried out in practice amongstmankind, it would strengthen the bond of union whichcements man to his fellow , and thus become of the mostessentials ervice to society in general .But the most distinguishing glory of Freemasonry isCharity ; which , indeed , constitutes the peculiar characteristic of the age in which w e live . Public institutionsfor benevolent purposes have Sprung up in every me

tropolis and

1pro

vin

cia

ltown throughout the world , and

there is no c ass of destitution which is now unprovidedwith a retreat where their sorrows are assuaged, andtheir wants supplied. T he good Samaritan is everywhere at work . In this point of view also Freemasonrymust b e regarded as the agent of unbounded good . T o

its male and female orphan schools, and fund of Benevolence , which have long been in active and beneficialoperatron , w e have added not only an Asylum for theworthy aged and decayed members of the fraternity , andan Annuity Fund for the benefit of the same class of

destitute persons ; b ut a proj ected establishment for thepermanent support of the widows of indigent F reema

sons has been mooted in Grand Lodge , with the bestwishes of the Craft for its happy termination , and I donot entertain the slightest doub t b ut i t will ultimatelyb e '

accomplished. In addition to all these noble institu

56 T HE SYMBO Ltions, we have private masonic funds for benevolentpu oses in many of the lodges both of the old andnew

wor dThese details will clearly evince the claims which ma

sonry has on the community at large ; and that the activepart she has sustained in forwarding the benevolententerprizes by which the present age is di stinguished ,meri ts public approbation. We appear to b e on the eve

of some great and organic changes whether for good orevil , the Great Architect of the Universe can only determine . But it behoves Freemasonry to take such Stepsin the great drama of life , as to secure , if it b e possible ,the predominance of good . She ought to occupy theforemost rank In the work of amelioration , to watch overthe best interests of the public , and endeavour to preventthe inconsiderate and unwary from being misled by thefalse glitter of unsound theories on the one hand , andhollow professions 0 11 the other, which are sure to ter

minate In disappointment and disgrace , and perhaps inconsequences of a much more serious nature .

If Freemasonry do not thus exert the influence she

undoubtedly possesses for the benefit of humanity , hersocial claims will b e nullified , and her pretensions ro

nounced to b e“

an empty boast . It is quite clear , igoma consideration of the uniform and gradual alterationsand improvements in the details of Speculative F reema

soury by successive grand lodges, that it w as never

intended to b e stationary. T he science had no prescribedlectures before the revival in 1 7 17 , b ut every Master of

a Lodge exhorted his brethren to the practice of moralvirtue , in short and extemporaneous addresses, accordingto his own capacity , and adapted to the comprehensionof the brethren and the state of the lodge . An old ma

sonic manuscript of the tenth century , as is supposed ,which may b e found in the O ld Royal L ibrary In the

British Museum , contains ample directions for this purpose . It strongly recommends the brethren to offer uptheir prayers regularly to God through Christ ; to dotheir duty to each other , and to b e constant in theirattendance on the divine services of the church . It coneludes by advising ,

Play thou not but with thy peres,Ny tell thou not al that thou hercs,

68 T HE SYM B O Lnot been susceptible of improvement , it could not havestood its ground , during the rapid progress of a taste forrefined literature , and the accomplishments of civilizedlife which distinguished the beginning and middle of the

eighteenth century . Intelligent brethren , however , soonbecame aware that something more than the repetitionof a few set phrases and routine explanations , how interesting and important soever they might b e in themselves,was required to cement the prosperity , and perpetuatethe existence of a great society , which professed to con

vey superior advantages, and laid claim to a highercharacter, than any of the numerous antagonistic clubsand coteries of similar pretensions by which it w as sur

rounded. A new arrangement w as therefore pronouncednecessary in the year 1 732 , and Martin Clare , A .

celebrated mason , who ultimately attained the rank of

D . G . M. , w as commissioned to prepare a course of Lee

tures, adapted to the existing state of the O rder , withoutinfringing on the ancient Landmarks ; and he executedhis task so much to the satisfaction of the Grand Lodge ,that his Lectures were ordered to b e used by all the

brethren within the limits of its jurisdiction . In accordance w ith this command , w e find the officers of the

Grand Lodge setting an example in the Provinces ; and

in the Minutes of a Lodge at Lincoln , in 1 734 , of whichSir Cecil Wray , the D . G . M. , w as the master, there are

a series of entries through successive lodge nights, tothe following effect ; that tw o or more Sections (as thecase might b e) of Martin Clare’s Lectures were read ;w hen the Master gave an elegant Charge ; went throughan examination ; and the lodge w as closed with songsand decent merriment .

”An evident proof of the au

thority of Martin Clare’s Lectures, or the D . G . M .

would not have been so careful to enforce their use

amongst the brethren over whom ‘

he presided in privatelod e .

Tghese lectures were nothing more than the amplifica

tion of the system propounded by Anderson and D esagu

liers , enlightened by the addition of a few moral referenoce and admonitions extracted from the O ld and New

Testaments. They also contained a

'

simple allusion tothe senses, and the theological la'dder with staves or

rounds innumerable.

O F GLO RY.

F reemasonry was now making a rapid progress in theisland , both in dignity and usefulness ; and its populari tywas extended in a proportionate degree . Scientific and

learned men were enrolled in its ranks, andMartin Clare’sLectures were obliged , in their turn , to give w ay beforethe increasing intelligence of the O rder. They wererevised and remodelled by Bro . D unck erley, P . G. M. ,

and G . Superintendent for almost half the entire kingdom ,

.whose opin ion w as considered by the Grand Lodgeas decisive on all matters connected with the Craft . In

these lectures Dunck erley introduced many types ofChrist , and endued the ladderwith three principal stepsas an approach to the supernal regions, which he calledFaith , Hope , and Charity. His disquisition w as foundedon 1 C or. xiii . ; and he, might have had in view the trueChristian doctrine of three states of the soul . Firstin its tabernacle , the body , as an illustration of FA ITH ;then , after death in Hades , Sheol , or Paradise , as thefruits ofHO PE ; and lastly , when reunited to the body inglory , about the Throne ofGod, as the sacred seat ofuniversal CHARITY. T he ori ginal hint at a circle and

parallel lines , as important symbols of the O rder , has beenascribed to him .

Thus the Lectures remained un til towards the latterend of the century , when Hutchinson in the north , and

Preston in the south of England , burst on the masonicworld like two brilliant suns, each enlightening his ownhemisphere , and each engaged in the meritorious designof improving the existing Lectures , without being con

scious that his w orthy cotemporary w as pursuing thesame track . There are reasons for believing that theysubsequently coalesced , and produced a joint Lecture ,which , though regarded at first with some degree of

j ealousy , as an unauthorized compi lation , w as at lengthadopted , and carried into O peration by the concurrentusage of the whole fraternity. This course ofLecturesw as in practice t ill the reunion in 1 8 1 8 , and I believethere are still many Lodges who prefer them to the

Hemming or Union Lectures, and still continue their

With all these facts before us, it is clear that Freemasonry has undergone many changes s ince its revivalafter the death ofSir ChristopherWren. T he essentials

60 T HE SYMBO Lremain the same , b ut the details have sustained considerab le modifications, and are susceptible of still greater improvement . He who ascends the Masonic Ladder, mustnot tarry at the Portal ofHope , if he wishes to attain thesummit . Ifw e are anxious to practise ourselves, or todisseminate for the benefit O f others , the poetry and

phylosophy of masonry , it will b e necessary to showthat such progressive alterations may b e safely made,without any violation of the real ancient landmarks, orincurring the risk of weakening its hold on the purestaffections.

T he opinion of our late Grand Master, H . R . H . the

Duke ofSussex , w asfavourable to the viewshere exhibited .

He publicly declared in Grand Lodge , that consistentlywith the laws ofmasonry , so long as the Master of anyLodge observed the Landmarks of the Craft , he w as at

l ib erty to give the Lectures in the language best suitedto the character of the lodge

’

over which he presided .

” 8

And as an illustration of his O pinion , theLodge of Reconciliation w as authorized to revise and reconstruct theLectureswhich were in existence at that period . Underthese circumstances, if some slight alterations and im

provements were made in the work ing details of the

O rder at the present day, with the sanction of the GrandLodge , I should anticipate the happiest results from themeasure .

But the question will b e asked , how is this to b e ac

complished ? By what process is such a desirable objectto b e attained without an invasion of Landmarks, w hich

so stri ctly guarded by a fundamental Bye-law , thattheir integrity cannot b e violated without inflicting someserious injury on the institution ? T he process is simple ,and I think practicable and even if it b e attended withsome trifling disadvantages, they would b e amply com

pensated by improvements which might b e effectedunder a judicious modification of the lectures.

Thus if the Landmarks, and such portions of the Leetures of each degree as are indispensable to the purity andcharacter of the O rder, were drawn out carefully andjudiciously in the shape of a series of moral axioms, anddivided into degrees, sections , and clauses, constructed

8 Quart erly Communication , D ec . 1819

O F GLO RY . 6 1

With an equal regard to brevity and perspicuity , and

accompanied by a strict injunction that every brother sha ll

be p erfectly a cqua inted with each before he be admitted to a

superior degree, it appears highly probable that the most

beneficial results would b e produced . It may , indeed ,b e imagined , that under such a regimen many brethrenwould not advance beyond the first degree . I am of a

different O pinion. T he test might discourage indolentand careless candidates b ut it would invite and augmentthe initiations ofmen of higher character. T he facilitiesafforded by our present qua lifica tions, fill our ranks withbrotherhood who do us little credit ; and the societywould b e really benefited by their absence . A lodgeconsisting of a dozen scientific members, w ould b e morerespectable , more useful , and more popular , than if itwere filled with an uncounted number of sets, or even

with dull prosaic brothers who are indifferent to thepoetry and philosophy of the O rder.

I should certainly anticipate no diminution ofnumbersunder such a course of strict and w holesome discipline.

T he only perceptible effect w ould b e , to improve the

character of the brethren , by creating a spirit of enquiryand discrimination, which would tend to make it theirsole aim , as masons, to increase their know ledge , purifytheir minds, and prepare themselves, by the morality ofscience, for greater perfection in another and a better stateof existence . In our lodges, some brethren are alwaysunfortunately to b e found, with whom refreshment is thegreat attraction and the primary stimulus to their attendance at our stated meetings b ut on the improved principle which I would recommend , refreshment , althoughby no means to b e di spensed with , would constitute a

secondary motive , while it contributed to give a zest tothe theoretical discussions and prac tical enjoyment whichresult from the social intercourse of congenial minds.

T he only difficulty which appears to attend the aboveplan, would b e in the construction and arrangement

of a digest that should meet the rquirements of everysection of the Craft ; because in a matter of such importance , the concurrence of every Grand Lodge in theuniverse should b e obtained , that a perfect uniformityin work might prevail .Every institution , to b e perfect , should b e consistent

62 T HE SYM B O Lwith itself. And hence the insufficiency of the presentlectures may b e questioned. It is therefore desirablethat the attention of the fraternity should b e fairlyawakened to the subj ect , that they may take the pre

mises into their most serious consideration , and endeavourto place Freemasonry on so substantial a basis, as to con

stitute the unmixed pride of its friends and defenders ;and defy the malice of' its traducers and fees , if any suchare still to b e found amongst those who are indifferentto its progress.

It appears to me that all difficulty w ould vanish , and

a satisfactory arrangement of the various matters at issuemight b e obtained , if the Grand Lodge were to appointa Committee composed of brethren resident in London ,

augmented by delegates appointed from the Provinces,to enquire into all the varieties in the different systemsof lecturing throughout the masonic world , and reportupon them seria tim. And with respect to the Landmarks-m as very few points of difference were included inthe original system , it would remain an open questionwhether , by an attempt to reconcile every variety of

subsequent introduction , the real Landmarks of the

O rder would b e at all invaded. I shall decline pro

nouncing anyp ositive O pinion on this point , b ut leave itentirely to the judgment of otherBut should the adoption of any such measure b edeemed expedient , the Grand Lodge would not b e ex

pected to pledge itself to the absolute sanction of an

1ncipient Report of the Committee , which could scarcelyb e free from errors. It would b e competent to receivethe Report ; b ut I should doubt , in a matter of suchvital importance , whether that section of it which usu

ally meets in Freemasons’ Hall , consisting chiefly Ofthe Masters andWardens of the Metropolitan Lodges,would b e willing to decide the question without a formalappeal to such members of the Grand Lodge as reside inthe country , comprising a great majority of its body .

At this stage of the proceedings the Report would b enaturally transmitted to the G . M . of each Province , forthe consideration of local committees consisting of theMasters and Wardens of the Lodges , with the P . G . M .

at their head , and any other scientific brethren out of

office, whom they might think proper to associat

O F GLO RY. 63

them . T he Reports from each of these minor bodies,being transmitted to the Grand Lodge , should b e sub

j ected to a new committee for collation and revision , and

embodied in a general statement of the entire results. A

Draft O f this being forw arded to all the Provincial committees for their approval , should b e finally submitted tothe Grand Lodge , who would then , after other preliminaries had been arranged , b e in a condition to pass a decisiveResolution on the subj ect . Communications should b eforwarded to the Grand Lodges of Scotland , Ireland ,America , the Continent ofEurope , and all other placeswhere they exist , accompanied by a detail of the stepswhich had been taken for the purification of the O rder ;recommending the alterations to their notice , and soliciting their concurrence . And as there appears to b e an

universal desire throughout the whole masonic world forsome uniform system of working , an O pposition to themeasure is scarcely to b e contemplated . Effectually toprevent such a result , however , it might b e advisable tocommunicate w ith the foreign Grand Lodges during theprogress of the proceedings, soliciting their fraternalsuggestions ; and a Draft of the final Resolution oughtalso to b e submitted to each of them for approval , beforeit passed into a law which should b e for ever binding onthe whole fraternity in every part of the globe , underthe

°

urisdietion of the Grand Lodge of England , as itwon d b e the concurrent production of the united w isdom and research of all classes interested in the triumphant progress of the O rder .

Under some well organized plan of this nature , I amsanguine enough to entertain a certain anticipation of

such results as would b e generally satisfactory ; and

enable Freemasonry to produce a visib le and genial effecton the taste , literature , and morals of the age .

A regular and authentic Text Book being thus provided to preserve the uniformity of the O rder throughoutthe universe , every Master of a Lodge should b e directed ,e ither by himself or some other well informed brother of

his appointment , to select a passage from this genuinefountain of truth , and del iver an original Lecture eachLodge night for the edification of the brethren ; after

which a viva voce examination should '

take place ; or,which would in some instances b e better, a general con

64 T HE SYMBO Lversation on the subject which had been thus selected.

Such temperate discussions would excite interest and

attention ; and the energies of individual brethren beingthus brought out , much useful information would b eelicited ; and a permanent impression would b e made on

the minds of the Junior brethren , which would tend tocement a love of the institution ; produce a regularattendance of the members ; and b e every w ay advan

tageous to society at large .

T he t imes in which w e live are peculiarly characterizedby a deep research into the causes of things, and boldspeculations for the improvement of science ; and whileelectricity and chymistry , steam and gas, and machineryof every kind , are earnestly engaged in a contention forsuperiority , Freemasonry must not pause upon the

threshold —while the world moves on in an uninter

rupted course of improvements, Freemasonry must not

stand still ; for if she hesitates ever so little— time willpass, and she will b e distanced in the race .

I have thrown together these few preliminary ob ser

vations, for the purpose of showing that a taste for thepoetry of Freemasonry is necessary , to enable even an

initiated brother to extract the honey from the comb ,and to imbibe the sweets which the system so abundantlyfurnishes. If such a feeling were universal amongst theCraft -nay, if a few talented brethren even , in everyprivate lodge , were in a position to devote a small port ion of their time to its cultivation , the most beneficialresults would soon b e displayed , in the increasing influence of the O rder, and its popularity amongst all ranksand descriptions of men.

66 T HE SYMBO LI am afraid it is more in accordance with your kindness and partiality , than the intrinsic value of the publications to which you have , in such flattering languagereferred.

I am , indeed , enthusiastically attached to an O rderwhich , in my humble opinion , has been the means of

conferring many essential benefits on mankind ; not onlyby the munificence of its members, and the extensiveusefulness of its numerous charit ies, b ut by the infusioninto general society of that refined morality which istaught in the lodge , and, like the genial rays of the Sunin nourishing the productions of nature , has contributed ,in no sl ight degree , to that high toned principle , and

correct mode of thinking and acting which d istinguishthe fortunate times in which w e live .

But Freemasonry has a still higher boast , which not

only constitutes the pride of its members, b ut also claimsthe serious consideration of those who have not had theadvantage of initiation into its mysteries. Itforms a stepon the road to heaven . F or, in addition to the means andopportunities of acquiring a knowledge of the faith and

practice of our holy religion , which the Free and Ac

cepted mason possesses in common with the uninitiated ,he has also the advantage of masonic instruction , whichthe latterd o not possess. In the lodge , virtue is arrayedin her brightest form the practice of Christian moralityis strongly recommended and enforced and the attentivemason is taught , by a series of interesting disquisitions,that if he devotes himself to the O bservance of the C ar

dinal Virtues, and is guided by the sacred principles of

Honour and Mercy — if he ascends the staves or roundsof the theological Ladder , by the practice of Faith ,Hope , and Charity , he will attain ‘

to a residence in the

mansions which have been prepared for him by the MostHigh , to whom b e glory for ever and ever.

It is on such considerations as these that my attachment to Freemasonry has been founded . I have adheredto its principles and proclaimed its excellence , amidstevil report and good report, for a long series of years ;and I trust that the O pinion I have formed of its moralsuperiority is substantially correct , andwill remain un impaired till T G A O T U shall , in his own good time ,translate me to another and a better world.

O F GLO RY. 67

With fraternal greetings and remembrances, I b egleave respectfully to offer the following Lecture on the

Poetry and Philosophy of Masonry ,And to subscribe myself,

Worshipful Sir,And respected Brethren ,

Your obliged ,And humble Servant ,

GEO . O LIVER , D . D . ,

Hon. Member of the Lodge Social Friendship , Madras.


July 1 , 1849.

68 T HE SYMBO L

Tatum tbr gaunt.

O n thePoetry and Philosophy of F reemasonry.

O h, Love fraternal ! principle divine !O ne touch of thee makes erring nature shineWith the pure radiance of angelic graceThat ting’d with glory Adam’

s undimm’d face ;Bids strife depart to reign with fools and slaves,Whose creeds are narrow as their joys and graves

!

By thy b less’d power behold one common band

More wonders worki ng than a fairy’s wand.Columbia , Albion, Caledonia , Gaul,Erin, and Cambria b id their banners fallAll lands wherein thy influence is feltInto one universal nation melt.”

FRO M T HE AD D RESS AT TIIE 12T H ANNIVERSARY FESTIVAL INAID O F T HE ASYLU M F O R AGED FREEMASO NS.

IT IS an universal complaint , and tends to the deterioration of Freemasonry in public opinion , that amongstthe numerous initiations which take place annually , sofew should b e prolific In bringing forth the genuine fruitsof the O rder. T he world view the naked fact withastonishment , and judge unfavourably of the institutionfrom the dearth of eminent characters by which it isdistinguished and ennobled . There are not wantingamongst the candidates for admission , men of great talentand high standing in society , and it is very naturallyasked , how it happens that their position in masonry so

seldom adds to the laur'

els that adorn their brows .

‘7

T he question Is easy of solution. It is because theyhave other obj ects of pursuit which more urgentlydemand their attention ;—or that they do not feel sufficient interest in the subj ec t to enable them to follow upthe necessary investigati ons which may make them perfeet in the art —0 r

tD

that they are not thrown into a

masoni c society of sufficient calibre to keep their interest

O F GLO RY. 69

alive . In a word , it is because (no matter how it mayhave arisen) they are not fully imbued with the poetryand philosophy of the O rder , b ut prefer the dull prosaicworkings of common life , or entertain mistaken viewsof its nature and design.

T hese extremely talented and useful writers, theBrothers Chambers, speaking on the subj ect of poetry ,say,

“ poetry may b e defined to b e the truth inspired b yfeeling , and breathed into forms of beauty or sublimity.

This definition seems to express the essential characteristics of poetry , in all its manifestations ; whether theinspired thought b e developed in painting , in sculpture ,in architecture , (Freemasonry) , in music , in language , orin action ; they all range themselves under the same formula ; for they are b ut various modes of expressing thesame divine principle.

”And again !

“ to b e a poet , a man

must not rest contented with conventionalities and out

ward shows ; with mere arbitrary distinctions of rightand wrong , however specious they may appear. He must

have that directness and clearness of vision which can at

once discriminate between the essential and the accidental ; between that which exists in the very nature of

things, and that which is merely of artifi cial growth . An

intellectual discrimination, however , is not all that isrequired . A man may b e very acute in detecting fallacies, and even in discerning truth , and yet have but asmall claim to the character of a poet . T o b e a poet , hemust not only see beneath the surface of things , b ut hemust feel as deeply ashe sees ; he must not only see thata thing is true , b ut he must also feel that it is true ; elsewhatever it may b e in itself, or to others, it can b e no

poetry to him . Let a man possess these two requisites,and if he is b ut true to himself, if he will b ut give scopeto his own nature , and not fritter away his life and tal

ents by striving to cramp them into some artificial mouldprescribed by custom , he will b e a poet in the truestsense ; if he does not write poetry , he yet cannot fail inthat which is often better , for his life will b e a real poem ,

doubtless sadly chequered in its course , b ut ever eloquentin its significance ; ever earnestly striving after the realand innumerable .

” 1

Journal, vol. v. N .S. p . 210.

70 T HE SYMBO LIt is for want of being thus deeply versed'

in the poetryof Freemasonry , that so many , even of the fraternitythemselves, differ in their estimate of

“

it. But they drawtheir O pinions from their own private feelings and propensities rather than from any inherent property of the

O rder. While the hon vivant considers it to b e a societyestablished for the purpose of social convivialities, andthe man of the world throws it aside as frivolous

‘

and

useless, the more studious differ in opinion whether it b eChristian or Jewish , moral or religious, astronomical orastrological . And all this confusion arises from a confinedview of its nature and properties, which limits them toone particular point or phasis of the O rder, while , infact , Freemasonry is cosmopolitical , and embraces thewhole region of poetry and philosophy , science and

morals. Prejudice , in all its fantastic shapes , is arrayedagainst us ; which , as is well observed by Mrs. S . Hall ,in one of her useful moral tales, is the more dangerous,because it has the unfortunate ability of accommodatingitself to all the possible varieties of the h uman mind.

Like the spider, it makes everywhere a home . Some O f

our glorious old fellows— South , or Taylor , or Fuller, orBishop Hall—has it somewhe

’

i’e , that le t the mind b e as

naked as the walls of an empty and forsaken tenement ,gloomy as a dungeon , or ornamented with richest abilit ies of thinking ; let it b e hot , cold , dark , Or light , lonelyor inhabited— still rej udice , if undisturbed , will fillit with cobwebs, andlive , like the spider , where thereseemed nothing to live upon .

While these shades of difference agitate the membersof the society , w e are no longer surprised that the uninitiated should wander so much out of their w ay to satisfyt heir curiosity as to the real design O f the O rder. What ' ismasonry ? This is the great and important questionwhich has puzzled the heads of all the uninitiated fromthe day of its first establishment to our own most curioustimes.

What is masonry ? I could give fifty defini tions of it

rf I choose to b e communicative ; but I should considermyself “ courteous overmuch"

e were I to furnish the

cowan with too great a port ion of information at once .

He would b e gorged into a plethoric habit ofmind ,Whichwould set him a cackling lik e a young pullet after she

O F GLO RY. 7 1

has laid her first egg , andhOps round the farm yard in an

ecstacy of j oyto tell her companionswhat a feat she has

done. I sha 1 give him only this one definition at pre

sent , and he maymuse and meditate upon it at his leisure .

Freemasonry is a triangle upon a triangle , placed in thecentre towards the rising of the sun ; chequered withthe O pus grecanicum , circumscribed with scroll work ,permeating through the Sephiroth , and graduating to a

perfect heptad .

There ! Let the cowan digest that , and I will thenimpart some further instruction to edify his mind . He

may think these are terms of diablerie and ghost raising.

But I assure him they are not . It is true , an ancientobjection against the O rder w as that the Freemasons, intheir lodges, “

raise the devil in a circle , and when theyhave done with him , they lay him again with a noise or

a hush , as they please .

”O thers diverted themselves

with the story of an oldwoman between the rounds of aLadder ; or with the cook’s red-hot iron or Salamanderfor making the indelible character on the new mademason , in order to give him the faculty of taciturnity ?I once initiated a VVelch Rector, ‘

WhO was full of the

Horatian urbanity as he could hold . Alas , he is gone tothe world of spirits, and a better man does not occupyhis place . He told me before he wasmade, in his off—handw ay , that being desirous of a private interview with hisSatanic maj esty , he sought initiation as the most probab le method of attaining his point ; for he understood thathe Was generally found in propria persona at our meetings, and amused the brethren by beating a tattoo on the

board with his hoofs ' Many a laugh have w e had

together after his admission , when he knew what the truetendency of masonry was , and the real causes of anyextraordinary sounds which might b e easily misconstrued.

These , then , constitute some of the absurd conj e cturesof those unquiet spirits who are ever restless in theirsearch after facts which constantly elude their grasp ;and they areas far from enlightenment on the abstruseprinciples of the O rder as were their forefathers , thecowans of the eighteenth century , whose pretended reve

2 Anderson, C oa st . Ed. 1738 , p . 227.

72 T HE SYMBO Llations were fated , each in its turn to disbelief andrej ection from all right-minded men. O ne half the timeand talent which they bestow upon the acquisition of

illegal know ledge , '

where their toil cannot fail to b efruitless, would , if they had received initiation,

like myfriend the rector, and their enquiries had been directedinto a legitimate channel , have converted them into goodand worthy brothers, and given them an insight into thepoetry and philosophy of masonry . This would havesecured a permanent satisfaction to their own mind , andconferred upon them the approbation of the fraternity.

Blanchard Powers, an aged transatlantic brother, inhis Prize Essay on masonry , thus describes the benefitswhich it confers on society . So sublime and heavenlyis the royal art , that it solves all difficulties. It kindlesa flame of love in the breasts of those who are at the

greatest distance from each other, in consequence of

their political and religious tenets . It moderates and

subdues the spirit of the fulminating priest ; his heart ismelted into tender affection towards a brother mason ;he presents him the friendly hand , and cordially receiveshim into his bosom , and addresses him by the endearingappellation of a Brother. Masonry lays men under themost solemn obligation to support the government bywhich they are protected , and never to encourage disloyalty or rebellion. A mason will risk his life for hisbrother in the hour of danger, though he may b e his

enemy in the midst of battle.

”

An intelligible view of the poetry and philosophy of

F reemasonry may b e gathered fi'

om the lodge Lecturesthemselves ; which describe i t as “

a peculiar system of

morality , veiled in allegory and illustrated by symbols.

In the old Lectures this description is explained in everysection . T he floor of the Lodge symbolically teachesthat as the steps of man tread in the devious and ancertain paths of life , andhis days are chequered by prosperityand adversity , so is his passage through this short and

precarious stage of existence . Sometimes his journey isenlightened by success ; at others it is obstructed bya multitude of evils. F or this reason the floor of the

lodge is covered with Mosaic work , to remind us of the

precariousness of our situation here ; to-day prosperitymay crown our labours ; to-morrow w e may totter on the

74 T HE SYMBOLeducation, the man becomes moralized , and rendered an

useful member of society. T he Perfect Ashlar is a stoneof a true die square , which can only b e tried by thesquare and compasses. It represents the mind of man

after a well spent life in acts of piety and devotion toGod, and benevolence and good-will to man , which can

only b e tried by the square of God’s Word , and the compass of his own conscience .

”

T he Principal Point and the O riginal Signs are illustrative of Brotherly Love , Relief, and Truth ; and of

Temperance , Fortitude , Prudence , and Justice ; all of

which are moral duties emanating from that sacredVolume which is always spread open upon the Pedestaland are copiously explained in the primitive lectures ofmasonry.

Another beautiful illustration of the poetry of the

O rder is found in its application of the virtues of silenceor secresy, which is one of the distingui shing virtues ofthe masonic science , and is regularly enforced in the

ordinary masonic lectures. O f all the arts which masonsprofess, the art of secresy particularly distinguishes them .

Taciturnity is a proof ofwisdom , and is allowed to b e ofthe utmost importance in the different transactions ofl ife . T he best writers have declared it to b e an art of

inestimable value ; and that it is agreeable to the Deityhimself, may b e easily conceived , from the glorious ex

ample which he gives , in concealing from mankind thesecrets of his Providence . T he wisest of men cannotpenetrate into the arcana of heaven , nor can they divinet o-day what to-morrow may bring forth .

A certain Key is also spoken of in the Prestonian

Lectures, which ought always to hang in a brother’sdefence and never to lie to his prejudice ; and the

brethren are advi sed of the value of a tongue of goodreport , which ought always to treat a brother’s characterin his absence as tenderly as if he were present ; and if

unfortunately his irregularities should b e such , that thiscannot with propriety b e done , to adopt the distinguishing virtues of the science .

This system was solemnly impressed upon the candidate in the mysteries of Eg t , whence originated thefamous quinquennial silence o Pythagoras. T he priestsof Egypt were aware, if ever any set of men were ac .

O F GLO RY. 75

quainted with the maxim , that knowledge is power.

T he higher classes of the priesthood were extremelycautious how they communicated information to the

younger and lower orders of the hierarchy ; and theseagain were not less reserved in their intercourse w ith therest of society . T he numerous and dangerous ordealsthrough which the priests had to pass, and the long termof years allotted for their apprenticeship , sufli cientlyprove the truth of the statement which I have just beenmaking . Every step by which the aspirant advanced ,w as

preceded by a new trial of his patience , and a new

proo of his fortitude . Before he passed into darkness,and when again he returned to the light , the obj ectwhich still met his eyes, w as the image of the god

whose finger is on his lip . Silence and secresy were thefirst duties taught to the aspirant . He might listen , b ut

he might not speak . If he heard a voice , it addressedhim in the language ofmystery . If he received informa

tion , it w as conveyed to him through the medium of

tropes and symbols.

3

In Freemasonry this silence or secresy is urged on

the brethren, that they may avoid speaking of a brother’sfaults ; because human nature being imperfect , w e are

none O f us free from errors of some kind ; and therefore ,as w e are liable to censure ourselves, w e should refrainfrom passing sentence upon others, that they may b e

actuated by a similar motive , and avoid all unfavourablereflections on our own conduct . It is an amiable principle , and highly beneficial to society ; for what goodcan possibly arise from a public exposure of each other’sfoibles or miscarriages. If I err to-day, and my bro therchari tably passes it over, shall I expose the fault whichhe may commit to-morrow ? Such a course would meritthe severest reprobation . We have a rule , which , ifuniversally observed , would produce more peace and

happiness in the world , than, I am afraid , is to b e foundamongst mankind at present. It is a golden maxim ,

applicable to all times and occasions, and cannot possibly

fai in its O peration . It w as delivered by the D ivinitytaught in the gospel— recognized in Freemasonry— and

is equally beneficial to all orders and descriptions of

3 Drummond. O rig. , vol. II. , p . 207.

6 T HE SYMBO Lmen. These are the words. WHA T SO EVER

'

YO U WO U LDTHAT MEN SHO ULD Do UNTO YO U , D O YE ALSO UNTOTHEM .

This may b e illustrated by a passage fro'

m ‘ theLeaves ”

of a Suffolk Rector. Speaking of an old

whose latter years ‘were spent in difficulties, h“ Here was a man who unquestionablyprime of his life in his country’s Service.her standard and had fought herbattles. His blood hadflowed freely in her cause. His adherence to her inter

rests had cost him dear. Wounds, which neither skillnor time could heal , di sabled him from exertion , and ren

dered life a burden . T o acute bodily suffering positiveprivation w as added. Who relieved him ? His country ?No . She left him to perish on a niggardly pension !Who succoured him ? T he great Duke , whose debt tothe private soldier w as so apparent and overwhelming ?No . Who , then , aided the wounded and sinking soldierin his extremity ? T HE BRO THERH O O D— a secret band ,if you will , b ut active—which requires no other recommendation , save desert , and no other stimulus than sor

row . And yet , how little is it understood, and how strangely

If a brother , however, should grievously sin againstthe rules of the Institution or Society with which he isidentified , w e have another rule of conduct which is wor

thy of notice .

“ If thy brother shall trespass againstthee, go and tell him his fault between thee and

alone. If he Shall hear thee , thou hast gained thyther. But if he will not hear thee , then take with ”

one or two more , that in the mouth of two or three Wit;nesses every word may b e established. And if he shallneglect to hear them , tell it unto the assembly ; b ut ifhe neglect to hear the assembly, let him b e unto thee as

an heathen man and a publican.

4 III the Book of Constitutions , (Private Lodges, ) w e find it provided , that if anybrother b ehave in such‘

a w ay as to disturb the harmonyof the Lodge , he shall b e thrice formally admonished bythe Master and if he persist in 'his irregular conduct , heshall b e punished according to the Bye

-Laws of thatparticular Lodge or the case may b e reported to higher

Matt . xviii . , 15- 17.

O F GLO RY. 77

masonic authority ; b ut no Lodge shall exclude anymemb er

'

w ithout giving him due notice of the chargepreferred against him , and of the time

'

appointed for itsconsideration. T he proceedings against him are thusConducted with great caution and secresy. T he erringbrother must b e privately admonished by the Master

thrice. Some.

of these admonitions, it is hoped , may save

him’

from exposure . If the tw o first should unhappilyfail of their effect , the third is generally given in the presence of tw o or three confidential friends and brothers,aswitnesses of the fact , and sometimes before the Lodge ;and if this should also b e disre arded , still mercy prevails—he is furnished with a urther O pportunity of

repentance and amendment of life . T he case may b e

referred to the P . G . Lodge , or the Board of GeneralPurposes ; and if he persist in his contumacy , he is punished by fine , suspension , or, in extreme cases , by expulsion . In the language above cited , he becomes , in our

estimation , as an heathen man and a publican.

T he Constitutions of the Grand Lodge of Massachu

setts contains the following very judicious regulation on

this subject ! T he accusation shall b e made in writing,under the signature of a. Master Mason , and given in

charge to the Secretary of the Lodge ; who , under thedirection of the Master , shall serve , or cause the accusedto b e served with , an attested C opy of the charges, fourteen days at least previously to the time appointed fortheir examination , provided the residence of the accusedshall b e known , and shall b e within the distance of fiftymiles of the place where the Lodge having the matter inhand is located . If the residence of the accused b e at a

greater distance than fifty miles, then , and in that case ,a summons to appear and show cause, forwarded to himby the mail or other conveyance , twenty days at leastbefore the time of trial , shall b e considered sufli cient ser

vice. Ifhis residence b e out of the State , and unknown ,

the“ Lodge may proceed to examine the charges ex parte

b ut if known , a summons shall b e sent to him by mail,or

,otherwise , sixty days at least before the time appointed

for the examination ; which shall b e had in a Lodge spe

ciallyn otified and convened for the purpose , at whichno

-visitors shall b e admitted , except as counsel or w itnesses. T he accused may select any brother for his coun

78 T HE SYMBO Lsel , andwitnesses shall testify, ifmasons, on their honour,as such . Hearsay evidence shall b e excluded . T he question—Is the accused guilty or not guilty ? Shall b e putto each member of the Lodge , by name , commencingwith the youngest . T he answer shall b e given standing ,and in a distinct and audible manner , which shall

‘

b e

recorded by the Secretary. If the verdi ct b e suspensionor expulsion, an attested copy of the proceedings shallb e sent up at the ensuing meeting of’

this Grand Lodgefor examination and final action.

”

Again , the secresy of Freemasons is an effectual antidote to slander and defamation. These are vices of themost baleful kind , because they injure the credit of himwho is the subj ect of false report , without benefitingthe slanderer . Defamation is a crime of the blackest dye ;it is founded in malice , propagated in hatred , and becomesthe mischievous author of suspicion, envy , and all nu

charitableness. Amongst numerous bodies of men, itmust necessarily happen that characters will occasionallyb e found , how strictly soever the institutions of a societymay guard against their introduction , who are baseenough to pass unmerited censures on their brethren ,

even at the ri sk of sullying their own reputation ; andthe usual consequences will follow , if great care is nottaken to cru sh this mischievous propensity in its b ud,and check the rising evil before any fatal results are ac

complished.

If not - if through favour, or fear , or timidity, or anyother improper feeling in a Master of a Lodge , thenecessary precautions are not adopted— if the enj oinedadmonitions b e deferred from time to time , or postponedad infini tum , he will soon find his Lodge in a state of

insubordination andmisrule , which will b e highly disereditab le to himself, and inflict a great portion of evil onthe community which he governs.

And more than this society will suffer from the b ad

example thus exhibited ; for the disorders of a Lodge ,like those of a city built upon a hill , cannot b e concealed ;and the most disastrous effects may possibly ensue fromthe misconduct of a member , augmented and strengthened by the discreditable connivance of the Master,whose duty it w as to discountenance every attempt toviolate the institutes of Masonry , amongst which the

O F GLO RY. 9

recommendations to avoid slander occu y a prominentsituation. F orwhat good can b e expectefito arise out of

whisperings, backbitings, debates , strife , variance , emulations, anger, and evi l speaking ? A high authority ro

claims that if any man seem to b e religious and b ri eth

not his tongue , b ut deceiveth his own heart , this man’sreligion is vain.

It w as an excellent regulation of our own Grand Lodgein the last century , that when any brother was proposedto j oin a Lodge , or any candidate to b e initiated , and itshould appear upon casting u the ballot , that he w as

rej ected ; rt w as absolutely for idden that any memberor visiting brother should discover, by any means whatsoever, who these members were that O pposed his elect ion, under the penalty of such member being foreverexpell

'

ed from the Lodge , and if a visiting brother, of hisb erng never more admitted as a visitor, or allowed tobecome a member ; and immediately after a negativepasses on any persons b eing proposed , the Master shallcause thi s law to b e read , that no brother present mayplead ignorance.

This law ought to b e revived , for a talebearer is nuworthy O f a place amongst honest men. He is a despicable character, and ought to b e avoided. He enters aLodge—listens to everything that is said , and reports itabroad with numerous exaggerations, and generally undera pretended seal of secresy

—as if those on whom he

ob trudes his information care anything about his injunetions not to repeat the calumny. T he slander spreadsfar and wide , and, like a secret poison , becomes incurablebefore the injured person knows anything about it . This,therefore , may justly b e accounted one of the most cruelwounds inflicted by a tongue of evil report ; for it undermines society , and frequently robs families of their peace ,

and innocent persons of their good name. It separatethchief friends ; and, therefore , a tongue that is given tothis wicked practice , may b e properly said to b e set on

fire of hell .F or instance ,

’

a neighbour has acted indiscreetly. T he

story is conveyed from ear to ear. It is carried fromhouse to house . It is the tepic of every circle . T he

evil-speaker hears the tale with rapture , and with rapture relates it. He enlarges upon the enormity of the

80 T HE SYMBO Lcrime ; he lashes it with severity ; he l oads the actorof it with the harshest epithets with which theis able to supply him . Is he ashamed of hilenity and mercy ? Does he blush before his conscrencewhen he retires into himself, and . looks to

,the .heap of

stones, and hard ones, too“

, which he has thrown ? Whenhe sinks upon his pillow , will the recollection of the

words that have gone from him allow him to sleep ?His sleep is as sound as yours. He flatters himself thathe is actuated solely by a virtuous abhorrence of ini

Let every Master of a Lodge , therefore , when he hearsan unfavourable report of any individual brother, whichhe has reason to think false or exaggerated , considerhimself as an injured party , and bound by the duties of

his office to do justice to a calumnrated friend , who may,perhaps, b e unconscious that his reputation has b een

assailed .

It would b e easy to proceed much further in illustration of the poetry and philosophy ofFreemasonry , b ut itwill b e unnecessary , as enough has b een f already said toShow the nature of its working , and the effect whi ch sucha system is sure to produce upon a great majori ty of themembers. And if carried into general practice , cannotfail to insure the most beneficial results to society , bythe admixture of even that small portion who havereceived the benefit ofmasonic instru ction because it isthe sentence of one wiser than man, that a l ittle leavenleaveneth the whole lump .

”

T he superficial mode which is at resent 11

many of our country brethren of con a cting a

is totally inefficient . And it can scarcely b e otherwrse ,when only two or three hours in every month a re

devoted to the purposes of Masonry ; and out of which ,the routine business of management—the propositions ,b allotting, initiations, passings, raisings, and desultorymotions , occupy so much time , that little remains forthe purpose of pursuing the studies necessary to a com

plete knowledge of the science . At best , the LodgeLectures are too circumscribed for a course of generalinstruction ; and yet they are quite as explanatory as

5 Fawcett’s Sermons at the O ld Jewry , vol. 9.

82 T HE SYMBO Lallusions to Christianity are interpolations in the system .

In a mere Blue Lodge , which I maintain to have beenoriginally restricted to working masons , with very fewexceptions, nothing

,

more w as required than a moralexplanation of the Bible , Square , Compasses , Level ,and Plumb . In Scotland the three first degrees wereconsidered to b e confined almost entirely to science , andthe correct definition ofmasonry is—A science founded onGeometry , Mathematics, and Astronomy. And accordingly the top of the Master’s Rod of O ffice is surmounted by a triangular spear head , on which are the let

ters G . M. , A . T he Scotch masons consider the moralex lanation , if obvious and simple , to b e proper, b utrefer all deep and mystical topics to a superior degree .

In short they allow of no allusion to the New Testament , nor to anything in the O ld Testament after thebook of Kings and Chronicles , referring to the Templeof Solomon ; and there must b e no anachronism . All

after the building of the Temple , are topics that cannotb e touched on until w e arrive at the Royal O rder of H .

R . D . M . and therefore it is not err regle to refer to the

chief corner stone till the appearance of a Chri stiandegree . Faith , Hope , and Charity have no business inthe lectures of the Blue degrees ; unless , indeed , w e are

to abandon our claims to antiquity , and admit thatFreemasonry is a fabrication , invented at some recentperiod subsequently to the crucifixion of Christ .”It w ill b e observed , however , that Christian allusions

abound in the lectures ofmasonry long before D r. Hemming remodelled them in 1 8 14 . They exist copiously inthe very earliest masonic manuscripts known ; whichMr . Halliwell pronounces to b e a production of the 14thcentury ; while others consider them to b e coeval withthe time of Athelstone. Christian references are alsofound in the first lectures authorized by our own GrandLodge in 1 720 . In fact D r. Hemming , so far fromintroducing into his formula any new allusions to our

most holy faith , actually expunged some of those whichwere in use before his time .

T he first lectures after the revival , when it was

arranged that “ the privileges of masonry should no

longer b e restricted to operative masons, b ut extend tomen of various professions, provided they were regularly

O F GLO RY. 83

approved and initiated into the O rder , contained manyChristian references , which were gradually increasedin every successive arrangement , until Hutchinson ,

about the year 1 784 , interpreted the third degree as

being exclusively Christian. Now although I cannotsubscribe to this view of the case , it shows at least thefeelings of our brethren of the last century on this particular subj ect ; and it is my deliberate opinion , that ifeven the group of symbols which form the subj ect of

this volume , w as struck out of Freemasonry , and itforms chiefly an illustration of the first degree , the systemwould b e so thoroughly impoverished that it would failto interest the mind even of an indifferent enquirer ; whilethe more talented candidate would take leave of us on

the threshold , and consider the charges of frivol ity and

uselessness, which have b e enpreferred by our enemies ,to b e am ly confirmed .

That t is can never happen in masonry as it is at

present constructed , will b e shown by the evidence of

my friend Bro . Tucker , P . G . M . for Dorset ; who , said , inhis speech at Weymouth , 1 846 T he whole of our

proceedings stamp the institution of Freemasonry witha character, divine in its origin , holy in its purposes, andconducive to the best interests of man. We will notenquire how far it may b e supposed to b e allied in formto the ancient Druid in his rites and mysteries, or in theerection of his temple , nor to the refined philosophy ofthe early Greek , or the dark and mysterious knowledgeof the Egyptian hieroglyphic ; neither will w e considerhow far w e are warranted in applying the use of fa

miliar masonic terms to the ancient patriarchs to whomcame the divine message to man in all the power andterrific grandeur of heavenly majesty , as well as in thesweetness of divine love , in the still small voice of mer

cy ; b ut we will take it on its own merits , as founded'

on the Word of God, as the guide of our days, and set

ting before us the hope of eternal life —an institutionequally apart from bigotry and fanaticism , teachingus to walk in the good old paths of our forefathers ;to do justly , to love mercy , and to walk humbly withGod, being also heir with them of the same promises,and endeavouring to draw all mankind of every clime ,colour , and religion, within the circle , to that point fromwhich a master mason cannot materially err.

”

(spamMaximum;

BRO . R. GRAVES ,E . D . SMITH ,

R. CO STA ,

w . L . WRIGH T ,G . CHANCE ,

M . CO STA ,

w. L . w . A PLIN ,

L . CAMPANILE ,

R . SPENCER ,z . WA TK INS ,J . N . BAINBRIDGE ,

S . BRIz z I, FAST MASTERS ,E . MULLINS ,J. WH ITM O RE ,

Of the Bank of England Lodge, No. 329 , London.

MY DEAR BRE THBEN ,

I have much pleasure in dedicating to you the follow o

mg observations on the Lectures on Masonry , as theywere arranged at the Union in 1 8 13 , and directed to b eused in all the private lodges under the Grand Lodge of

England and am right glad that a public opportunityhas occurred of acknowledging the kindness which youhave extended to me on several occasions, and of

expressing the gratification I have ever felt in beingassociated, as an honorary member of the lodge , w ith so

many eminent men , whose zeal and services in the causeof masonry have j ustly excited the approbation of t h e

STEWARD .

P . M . a M . C .

O F GLO RY. 85

rnity, and placed them high in the estimation of the

wise and good.

It will b e needless to repeat my Opinion‘

of the O rderwhich w e venerate and profess. It is well known thatI have bestowed much attention on the subject both asa theoretical and a practical science , and the resul ts ofmy enquiries are before you .

T he benefits arising from a competent knowledge of

the poet and philosophy of Freemasonry are open toevery stu ious person , and may b e easily attained by aproper exercise of the mental faculties. It is by careand industry that every earthly good is secured. T he

Freemason , therefore , who expects to reap any intellec

tual advantages fromthe O rder, must study its principleswith diligence and assiduity‘

, as you have done , else hewill fail in the attempt .

A true knowledge of the scrence will not b e acquiredby indolence and apathy , nor by a mere acqui sition of

its signs, and tokens, and technicalities. These are b ut

the keys to our treasure . T he cabinet must b e O pened ,and its contents examined carefully , and with an ardentdesire to profit by the materialswhich are deposited there .

If a brother b e desirous of becoming useful to thescience of Freemasonry , he will not b e content witha mere superficial knowledge of the externals , b ut willexamine its esoteric secrets with the feelings of an

enthusiast ; and by bringing forth its latent virtues intoView , will himself rea a full share of the blessingswhich it is so well calcufated to confer on society at large .

It is by the practice of such a judicious course of

study that the brethren of 329 have distinguished themselves ; and the acknowledgment of such a belief willnot b e thought presumptuous or inappropri ate , whenavowed by one who has the greatest pleasure in thussubscribing himself,

My dear Brethren,

Your obliged and faithfulServant and Brother,

GEO . O LIVER , D . D . ,

Hon. Member of the Lodge.


August 1 , 1 849.

86 T HE SYMBO L

Iatun its (that.

A few observa tions on the Lodge L ectures, with the means ofa cquiring a knowledge of th

Bro . Lane said he had derived much pleasure and instructionfrom that source of knowledge which is contained in ub lished workson Masonry . Those who know anything of the ontinent , knowthat large collections of books exist in masonic societies there , and,that many valuable works were in this country , which the library , if ,

established, might some day hope to possess . He had collected

several rare and costly works on Masonry , valuable , even in the placeswhere they were published and best known , for their scarcity ; thesehe intended to present if the library were established, and carriedon under regulations that were satisfactory to him .

”—D eba te in

Grand Lodg e on the forma tion of a L i bra ry and Museum.

T HE Lectures of Freemasonry teach—and if theytaught nothing else , their value would b e incalculablethat it is only by the practice of the relative and socialduties of life that our present condition can b e benefitted, or even maintained . T he discharge of these permanent obligations, will make good masters, as well asgood servants ; good magistrates , as well as good sub

j ects ; kind husbands, and faithful wives ; for all haveduties to perform , the absence of any one ofwhich wouldbreak the chain of social relations, and destroy the peaceand happiness of those who are unfortunately placedunder its influence . A vicious parent , by evil example ,will demoralize the principles of his offspring ; and theconsequences may b e transmitted for years to come ; as

is the case with some physical peculiarities and blemishes ;whence arises the b ad character which w e frequentlyfind attached to particular families ; and adheres to themand their descendants, who inheri t their mischievouspropensities, sometimes through many generations.

T he proposition will hold good when applied to a

masonic lo ge . If the Master b e addicted to intemper

O F GLO RY. 87

ance , the brethren will eagerly imitate the example , andplead it as an excuse for their own irregularities. But

such a plea , though it may satisfy the conscience of an

offending person , will avail him nothing in mitigation of

the punishment which is due to his crime , whatever itmay b e , either in this world or in that which is to come .

Would it b e accounted a valid excuse in a court of

justice , for a prisoner to urge the legality of his havingcommitted a murder or a robbery , because others haddone the same , or because they persuaded him to do it ?O r will the laws of Masonry b e inval idated , if an erringbrother should plead— “ I only imitated the examplewhich had been set by the W. M . when I got intoxicated ,or slandered a fellow creature ; and therefore , he is thetransgressor and not I .” He might with equal justiceblame the genial influence of the sun because it bringspoisonous, as well as salutiferous, herbs to maturity.

In the Book of Constitutions this is guarded againstby a series of judicious regulations which can neitherb e evaded nor misunderstood . Indeed , the first lessonwhich is taught to a candidate is, the necessity of a strictadherence to his relative and social duties. And to givethis the greater effect , it is directed to b e done by theMaster, in a Charge which he is enjoined to deliver at

every initiation . In this Charge the following beautifulpassage occurs. As a citizen of the world , I am nextto enjoin you to b e exemplary in the discharge of yourcivil duties, by never proposing , or at all countenancing ,any act that may have a tendency to subvert the peaceand good order of society ; by paying due obedience tothe laws of any state which may for a time become theplace of your residence , or afford you its protection ; and,above all , by never losing sight of the allegiance due tothe sovereign of your native land ; ever rememberingthat Nature has implanted in your breast a sacred indissoluble attachment to that country from which you derivedyour birth and infant nurture .

” Indeed , the same Chargedeclares that , the ractice of social and moral virtue constitutes the solid ffiundation on which Freemasonry rests.

And this view is borne out by the general teaching of

the Lodge .

A knowledge of the Lectures of Masonry is aecomplished by a system of -mutual instruction which en

8 T HE SYM B O Lwards industry. Indolence is, indeed, the

human nature ,luxury ,dolencerest.

” It has' been justly remarked that if

man b e not employed in good," it will b e employed

‘

irievil . And hence spring the numerous crimes ”whichdeform society

,and lead to a painful and ignominious

death .

T he sagacious Greeks saw this in its true light , andtheir legislators provided against it by the introductionof judicious laws. Solon , as well as Draco , began wi thchildhood , and provided for the good conduct of the

future citizen by assigning masters adapted to t he character and talents of the children ; and especial care w as takenthat no evil communications should contaminate theirminds. A court of justice w as appointed to superintendthe process of education ; and if any improper personobtruded himself unnecessarily into the presence of the

children , he w as punished with death . When arrived atmaturity, the school was changed for the gymnasrum ;

and they were still under the superintendence of the law ,

dangers of evil example might b e avoided , and

purity of manners secured. After this , rewards wereassigned to virtue , and punishment to vice .

A similar plan is pursued in a mason’s lodge . T he

system of lecturing which is there used , if industriouslyand faithfully pursued , will produce the same efl

'

ect , byextinguishing idleness, andpromoting a spirit of enquiryand thought . Every person becomes desirous of excelling ; and this induces an earnest a ttention and application to the business in hand. T he O ffices of the lodgeare open to none b ut such as, by diligent reflection ,

~ haveformed their minds to a habit of reasoning , which is theforerunner of knowledge , and enables them to exchangethe character of pupils for that of teachers. T he

judicious division of the Lectures into sections and

clauses, affords ample facilities for improvement ; and

by acquiring a competent knowledge of the parts ; byconquering the graduated steps in detail ; the tyro soon

becomesmaster ofthewhole and the excellency towhich

90 T HE SYMBO Lcal instructions, any Brother may improve his mind byacquiring a competent knowledge of the Lodge Lectures ;and they will abundantly reward his labours, by leadinghim to regard the works of creation not merely with theeye of a philosopher , b ut with that of a Christian.

They will teach him to look from Nature up to Nature’sGod, as displayed in his glorious works in the starryfirmament , which every masonwho is desirous of b ecoming perfect in the art should study with attention , as

they display the wonders of his handy work . T he

canopy of the Lodge is an open book where he mayread the tokens of power and magnificence which display the absolute perfection of T G A O T U . T he

annual recurrence of vegetation and decay affords striking indications of his powerful Hand , b ut the beautieswith which he hath decorated the heavens, are evidentmanifestations of his supremacy , still more sublimelyapparent . They harmonize with his Holy Word , andcontain incontrovertible proofs of its truth ; and the

Master of a Lodge who omits to draw the attention of

the brethren to these august phenomena , is deficient inhis duties, and fails to make the science of F reemasonrysubservient to the great end for which it is principallydesigned—the. glory of God and the welfare ofman.

T he true mason will look with sentiments of aw e and

veneration on these and other great works which are

O pen to his observation , although not , perhaps, specifically mentioned in the lectures. I refer to the treasuresas well as the terrors which the earth contains withinits bowels ; minerals and metals ; boiling springs and

burning mountains ; earthquakes and simoons, pestilenceand famine . All these , if judiciously introduced as

an illustration of certain portions of the lectures, willprove highly interesting to the brethren , and enable theintelligent Master to refer them severally to the powerof the Most High . F or it is the Lord that commandeth the waters ; it is the glorious God that maketh thethunder ; it is the Lord that ruleth the sea the voice ofJehovah is mighty in operation ; the voice of Jehovah isa glorious voice . It breaketh the cedar trees ; yea , itbreaketh the cedars of Lib anus. He maketh them alsoto skip like a calf , Lib anus also , and Sirion , like a

young unicorn. T he voice of Jehovah divideth the

O F GLO RY. 91

the flames of fire ; the voice of Jehovah shaketh thewilderness ; yea , the Lord shaketh the wilderness of

Cades.

” 1

All our scientific disquisitions are invested with thesame tendency. They serve to make us wiser and

better men ; and if they fail to do so , the fault is not

in the institution , b ut in the indifference of the recipientto the real obj ect and design of masonic teaching.

It will b e readily admitted that the details of Freemasonry are somewhat faulty , and their amendmentwould tend to increase not only the benefits but thepopularity of the O rder. In the United States thesedetails are carried out with much better effect than insome of our country Lodges ; the consequence of whichis , that the O rder is so universally and widely diffusedthroughout every class of the community in that Republic , as to constitute almost a national establishment .

This is ow ing , however, in some measure to the amicableantagonism and social intercourse of its numerous independent Grand Lodges, which being placed amidst theprivate Lodges under their individual jurisdiction , theyare enabled to superintend the working , to restrain disorders , and to apply an instant and effectual remedy forany irregularity which may spring up amongst them .

It is a question , w hich the fraternity may answer ,whether , if every province in England had its independent Grand Lodge , masonry would not b e more prosperous, more regarded, and more abundantly useful . As

this , however , is a consummation which can scarcelyb e reduced to practice , we must consider whether cer

tain improvements may not lawfully b e accomplishedwithout it. And for this purpose w e will again refer to

the usage of the United States of America . O ne greatcause of the overwhelming influence of transatlanticmasonry , is the extensive encouragement given byits Grand Lodges to publications on masonic subj ects.

Their language is unanimous on this point . T he GrandLodge of New York , in its printed transactions , thusexpresses its

qipinion.

“ In reference to the severalmasonic perio leals named by our D . G . Master, ifjudiciously conducted , as your committee entertain no

Psalm xxix. , 2—7.

92 T HE SYM BO Ldoubt they will b e , they are calculated to accomplish a

vast amount of good , by diffusing more extensively thosesound , moral , and benevolent principles, which so emi

uently characterize this venerable institution ; w e therefore recommend those publications to the liberal patronage of the fraternity.

”

And again in the same document , we find the following clause , “ In relation to the recommendation of the

D . G . Master, desiring some action of the Grand Lodgewith reference tO '

Lec tures to b e delivered in the severalLodge-rooms, not only on the principles of masonry , b uton the Arts and Sciences, embracing any or all suchsubjects as shall improve the moral and intellectualpowers, and qualify the brethren for greater usefulnessin the several spheres in which they move , renderingthem , in an eminent sense , the lights of masonry ; w e

are of O pinion that the adoption of such a practicewould b e attended with the happiest results, and add

much to the interest of fraternal communications. T he

masonic institution is appropriately a school of the Artsand Sciences , as well as the moral virtues ; and thereforethe Grand Lodge recommend in the strongest language ,the adoption of the above specified course of instructionbyLectures on the practical , aswell as the moral andmen

tal sciences, in each of the sub ordinate Lodges. Thiswhole matter appears t o b e one of deep interest , and ifjudiciously conducted by brethren competent to the

undertaking , will not only b e productive of great goodto individual members , b ut to those communities wheresuch lodges are established .

T he Grand Lodge ofNew Hampshire is equally explicit .Its Grand Master in 1 843 thus promulgated his sentiments from the throne ! “ You wi ll permit me , brethren,to bring b efore ‘

you , for your countenance and support ,the Freemason’s Monthly Magazine , published in Boston ,

Massachusetts, under the editorial charge of our valuedb rother , R .W. CharlesW. Moore , Secretary of the G . L .

ofMassachusetts , and former publisher and editor of the

Masoni c Mirror , which w as suspended during the darkyears when the anti-m asonic party of that State followedup persecution on the

’

rights of our ancient and honourab le institution, with a zeal that could hardly b e com

Inendab le , if used for a better purpose. This work is

O F GLO RY.

conducted with ability and interest. -It ‘ is the fruit ofreflection and study ; animated by a spirit that breatheslove to man , and expresses in clear tones the faith of an

institution ’th

‘

at will outride all persecution ; implantingin the heart of the initiated that charity which sufferethlong and is kind . T o such a work , conducted on the

true principles of Freemasonry , which cannot fail tofurther the

.

regress of the Craft ,— I trust , and doubtnot , you w i I

,

give your support .

” This avowal and

recommendation was warmly and eloquently advocatedby several members of the Grand Lodge , who bore ampletestimony to the high and exalted character of that publication ; and it w as unanimously recommended to “ the

Members of the Fraternity every where , as worthy andhighly deserving their patronage and Support .”Nor do w e find throughout the United States an adverse

O pinion on this subject . Indeed , the several Grand Lodgesattach so much importance to prin ted disquisitionswhichmay b e accessib le to the brethren, and conduce to promote that degree of uniformity which is so desirableamongst the Craft , that at a general Convention of all

the Grand Lodges in the States, holden at Baltimore inMaryland , May, 1 843 , a Committee w as appointed to re

pare and publish at an early day a text book , to b e ca led

the Masonic Trestle Board , embracing three distinct , full ,and complete Masonic Carpets, illustrative of the threedegrees of ancient craft masonry ; together with the ceremonies of consecrations , dedications, and installations ;the laying of corner stones of public edifices ; the funeralservice , and order of processions ; to which shall b e addedthe charges, prayers , and exhortations, and the selectionsfrom Scripture ,

qppropri ate and proper for Lodge service .

T he Committee urther reported , that they deem it expedient that a

,work b e published to contain archeological

researches into the history of the Fraternity in the variousnations of the world. In compliance with a formal orderto that effect , the Lecture on the Trestle Board has beenprinted , and is now before the public .In England there is an influential party whose study

it is to di scourage all scientific disqursitions connectedwith Freemasonry. Such a course , if persisted in, wouldthrow us back upon ‘

the dark ages, and fiIrnish our

adversaries with a weapon which they would not fail to

94 T HE SYMBO Lw ield with fearful effect . But happily w e have a sufficiency of liberal minded brethrenwho are anxious to placethe beauties ofmasonic benevolence , and the excellenciesof masonic science fairly before the public , that its lightmay shine before men , to the glory of T G A O T U whois in heaven.

These two sections entertain very different opinionson the best means of promoting and cementing the

general interests of the Craft . T he former think it inex

pedient to allow any alterations to b e made in the system ;est , under the idea of improvement , innovations shouldcreep in , which might , in process of t ime , change thevery essence of the institution , and gradually deprive itof those characteristics which are considered to b e itsgreatest ornaments. T he other party , who are alsonumerous and . influential , are of opinion that masonryought to keep pace with all other scientific improvements ; and that in the rapid progress ofmental enlightenment , which distinguishes the present era , if this O rderalone Should remain stationary , and take no part inforwarding the march of intellect in its own peculiarsphere , it will forfeit its claim to public not ice or approb ation .

In the present state of intellectual improvement , men

do not meet together for the insane purpose of heari ngrepetitions of truisms with which they are alreadyacquainted . Their minds reach forward to somethingnew . They will not consent .to retrograde , nor are theysatisfied with remaining stationary . Time is consideredtoo valuable to b e wasted without actual improvement ;and it is by the exercise of the intellect that it is strengthened and rendered capable of renewed exertion. T o Freemasonry , as in all other human pursuits, the onwardprinciple must b e applied , ifw e would make it applicableto the poetry and philosophy of life ; or the paralyzingquestion, cui bone ? will b e surrounded with difficultiesthat , in the end, will b e found inextricable . T he timeis drawing near when the investigations ofmasonry mustb e carried on in common. Every member will demandhis share of the work . T he W. M . will b e the Moderatorto preserve the unanimity of the proceedings ; and histask of instructing and improving the brethren in masonry, will admit ofa participationwith other talented breth

O F GLO RY. 95

ren , who have had as much experi ence as himself. Bysuch a course the O rder will b e ennobled , and will claimand receive the respect to which it is fairly entitled .

T he former section of the Craft entertain a great aversion to publications on the subj ect of masonry , and discountenance them by every means in their power, underan impression that such writings, although exclusivelyconfined to the philosophy and poetry of the O rder, arecalculated to do a great deal of mischief by enlighteningthe profane on subj ects ofwhich they ought to remainfor ever in ignorance , except their knowledge he acquiredthrough the legitimate medium of initiation .

But if nothing were lawful b ut what is absolutelynecessary , ours would b e b ut a miserable world to livein. Literary talent would b e circumscribed within a verynarrow compass ; science would b e consigned to oblivion ;the fine arts he suffered to decay ; and w e should return

to the state , almost savage , of the primitive inhabitants ofthis island , who dwelt in dens, and caves, and wretchedhovels, and according to D ie Nicaeus, would bury themselves in bogs up to their neck , and continue in that statefor many days together without sustenance ; and retiringfrom thence they would take shelter in the woods, andfeed upon the bark and roots of trees. Instead of clothing, their bodies were tattooed with divers figures of

animals and plants ; living continually at war with theirneighbours , and offering their prisoners in sacrifice to thegods. T he above obj ection , therefore , is not of sufli cientweight to counterbalance the benefits which are derivablefrom masonic investigations.

F or these reasons, the latter class of our brethrenentertain a reasonable O pinion that Freemasonry oughtnot to l inger behind any other scientific institution ; b utin its onward progress ought to run parallel , at the least ,with the very foremost , towards the goal of perfection.

F or this purpose they give their full sanction and enconragement to printed disquisitions on the general principlesof the O rder , because they consider such productions tob e eminently calculated to carry out the scientific and

benevolent designs of masonry, and to cause those whohave been most bitter and active in their hostility ,to entertain more modified views of

‘

the institution ,

and even to solicit the honour of initia tion , that

96 T HE SYMBO Ltheymay become acquainted with its real tendency anddes1gn.

T he former we the alternative”

, that errors

and exterminated by

well that no“ human institution is perfect ; and their lynxeye is too penetrating , notwithstanding all our secresyand all our care , to

'

allow our imperfections to escapetheir notice . If, therefore , w e wish Freemasonry to b epublicly esteemed as a popular establishment , let us

boldly apply the actual cautery , and expunge every questionab le doctrine and practice from the system ; for a

cure cannot reasonably b e expected , unless w e discoverthe cause of the disease .

Amongst the latter class ' w e find many successiveGrand ‘Lodges from the time of the great revival in1 7 1 7 , as

“ is evidenced by the organic changes to whichthey have given a decided and unequivocal sanction . As

for instance , the gradual increase in the names and numb er of the officers ofLodges. O riginally these consistedof three only? In 172 1 , a Deputy Grand Master was

first appointed. In 1 722 , the office of Secretary was

instituted and this was succeeded in the following yearby the nomination of Stewards ; b ut it w as not till 1730that the ‘

office of a Treasurer w as added to the list . In

1732 a Sword Bearer ; b ut the office of a Deacon w as

unknown till the very latter end of the century . Thesewere succeeded by Grand Chaplains, Architects, Portrai tPainters, and, after the reunion In 1 8 1 3 , by an officercalled Pro Grand Master which , however , ap ears to b e

considered necessary only when a Prince 0 the blood

These are all changes in the original system , and wereintroduced for ! the improvement of the O rder, under the

the first Grand Lodge ; that anymet , has a power to amend or explainregulations in the Book of C onstitu

tions, while they break not in upon the ancient rules of

98 T HE SYMBO Ltaining to which served as a sort of universal language ,by which the members of the fraternity could distinguisheach other in all places and countries where lodges wereinstituted , and conducted like those of the Uni tedStates.

” 2 Another American writer affirms that “ the

secrets of masonry are her signs, words, and tokens ;these the oath regards and no more . T he common language of masons, in conversation or. the subj ect of

masonry , is a proof that this is the opinion of the fra

ternity in respect to the application of the oaths.

” 8

If w e adopt any of the above views of the sub '

eet, itlead to a full convictionthat some of the Lan arks

have sustained considerable modifications, in order toadapt them to the improvements in science and moralswhich have dist inguished the period when they wereintroduced . F or instance , it is generally supposed thatthe O B is a Landmark . T he Ex-President Adams, inleading the crusade against Freemasonry in the UnitedStates, A . D . 1 834 , which he hoped would elevate him tothe presidency , calls it the chief Landmark of masonry ,and that on which the very existence of the O rder depends. And he adds dictatorially ; “ the whole causebetween Masonry and Antimasonry , now upon trial b efore the tribunal of public O pinion , is concentrated in one

single act . Let a single Lodge resolve that they willcease to administer the O B , and that Lodge is dissolvedLet the whole O rder resolve that it shal l no longer b eadministered , and the O rder is di ssolved ; for the aholintion of the O B necessarily imports the extinction of all

the others.

”

This is an extreme O pinion ; b ut there are manyamongst ourselves who entertain a similar belief. Let

us, then , enquire whether any alterations have been permitted on this vital point . There are very cogent reasonsfor bel ieving that primitive Freemasonry had b ut one

C B for all the three degrees, which w as short , expressive , and compact ; and the penalty has been handed toour own times as an unalterable landmark. It was in

this form before the year 1500 , as appears from the old

masonic manuscript which has been published by Haliwell , “ A good trwe othe ehe ther sw ere to hys mayster

2 Letter VB .

3 Ward’s F roemasom'

y , p . 144.

O F GLO RY. 99

and hys felows that b en there ; that he will b e stedefastand trw e also, to all thys ordynance , whersever he go ,and to hys lyge lord the kinge , to b e trw e to hym , over

alle thynge . And alle these poyntes hyr before to hemthou most nede b e y swore .

” T he points here referredto were condensed by D esaguliers and his colleaguesPayne , Anderson , Sayer, Morrice and others in the O Bof 1 720 .

At present every degree has its separate O B , withpenalties modelled on the original s ecimen. But even

the first O B has sustained several a terations under thesanction of different Grand Lodges ; and at the reunionunder the two Grand Masters, the Dukes of Kent andSussex , when a new arrangement of the Lectures w as

entrusted to the Lodge of Reconciliation by the UnitedGrand Lodge , the ancient penalty w as modified , and itsconstruction changed from a physical to a moral punishment .

I would not have it understood that I disapprove of

the alteration ; although there are masons who considerit as the removal of an ancient Landmark , because Ibelong to that class who think that masonry , being a

progressive science , is susceptible of improvement inaccordance with the temper and intelligence of the age ,without trenching on established Landmarks . I agreewith Grand Master Tannehill when he says, “ the Landmarks of the O rder have existed through unnumberedages , if not precisely in their present form , at least without any essential variation, although they have beenhanded down from age to age by oral tradition . T he

progress of society , the various changes that have takenplace in the political , religious, and moral condition of

mankind , have probably introduced various modificationsin the forms and ceremonies of the O rder ; still its furrdamental principles, and those characteristics whichdistinguish it from other human institutions, remain thesame ; so that by its symbolic language , a mason of one

readi ly recognized and acknowledged in ano

ther. T o preserve these Landmarks, and transmit themto our successors, is a duty w e Owe to posterity , and

o

of

which w e cannot b e acquitted so long as moral ob ligatronhas any force .

” 4

American Masonic Register , vol. iv. p . 1 .

T HE SYMBO LT he alteration of the Master’s word is another instance

of the discretionary power which is vested in the GrandLodge , of authorizing organic changesexpunged , it was translated from the third degree to theRoyal Arch by the Grand Lodge , of England after the

middle of the. last century, and a new word substituted in"

its place . Before that period its masonic meaning zwas

explained by the words, “ the Grand Architect and C ontriver of the Universe , or he that w as taken up to the

top of the pinnacle of the holy Temple .

” Now , as no

one w as ever taken to the top of the pinnacle of the

holy Temple b ut Christ , or the second person in the Trinity, there can b e no mistake as to the meaning which our

ancient brethren assigned to that sacred and sublimeWO RD.

This construction w as kept pre—eminently before thefraternity in every code of lectures which the Grand ,

Lodge thought it expedient , as society advanced in intelligence , to recommend to the practice of the subordinatelodges. A series of t ypes were first introduced ; « then~

they were explained as b eing applicable to the Messiah ;and an illustration was appended explanatory -of the fivegreat points of his birth , life , death , resurrection , and

ascension . T he h erald and the beloved disciple wereconstituted the two great parallels of the O rder, and symb oliz ed by the figure of a circle , point , and parallel lines ,which I have already ; in a little work , devoted expresslyto the subj ect , examined in detail ; and to which I wouldrefer the curious reader for further information, respecting these two presumed patrons of masonry. T he threegreat virtues of Christianity were embodied in anotheremblem on the same road to heaven ; and which , as theauthorized lectures expressed it , “ by walking accordingto our masoni c profession , will bring us to that blessedmansion above where the just exist in perfect bliss to all

eternity ; where w e shall b e eternally happythe Grand Geometrician of the Universe , whodied for us, and rose again that w e mightthrough faith in hismo st precious blood .

Many of the above illiistrations were expunged by D r.’

Hemming and his associates in the Lodge ofReconciliation, from the revised lectures ; Moses and Solomon w eresubstituted as the twomasonic parallels, and T G A O TU

10? T HE SYMBO L

LECTURE IV

(Ep ist le firhirutnrq

BRO . JO SEPH EDWA RDS CARPENTER ,SAM U EL O LDHAM ,JO HN BU RGESS ,SIR CHARLE S DO U GLAS , M . P.

CHARLE S HARRIS ,GEO RGE J. KA '

IN ,BREZZIREV . w . WE STALL ,JAMES SHARP , JU N . , P . G

Of the Shakespe'

re Lodge Wa rwick , No. 356.

MY DEAR BRE THREN ,

We live in strange , eventful times. Were our

fathers to r ise from their graves, they would hold uptheir hands in astonishment , and pronounce it to b e a

different world from that which they had left behindthem half a century ago. T he work of locomotion , for

which they were indebted to the power of living ani

mals, is now effected by means of st eam produced froma mineral dug out of the bowels of the earth ; and evenour artificial light , for which , at that period , a dead animal contributed various portions of its body , is also theresult of a different combination of the same material .

O F GLO RY. 103

T he science of Chymistry has been the parent of both .

And by the aid of another science , Electricity , w e are

enabled to hold familiar converse with friends at in

credible distances, without any fear of interruption or

disap ointment by the miscarriage of letters, or the unfaith a lness or death ofmessengers. A taste for the finearts is pro agated throughout the whole population bySchools 0 Design ; and a knowledge of general literature is diffused by means of itinerant lecturers, whosedi squisitions are calculated to improve the reasoningfaculty , and elevate the mind of man to its proper sta

tion , as a rational being created for immortality.

Amidst all this mass of moral and physical good , itbehoves us , Free and Accepted Masons, to considerwhether the O rderwe profess and admire is in a progres

sive state commensurate with the gigantic strides bywhich other sciences are advancing. T he strife is antagonistic ; and if we mean to gain the pri ze—if we

have any ambition to w in the applause of our contemoraries here , or to share in the rewards of successfuldiligence hereafter, w e must forget those things that arebehind , and reaching forth towards those things whichare before , w e must press forward towards the mark.

T he Landmarks ofmasonry are necessarily stationary ;for by a fundamental law of the Craft , they cannot b ealtered. T o the Lectures, therefore , w e must look foran evidence of the progressive improvement of the O rder.

And, accordingly, between the years 17 17 and 1 8 17 , w e

have had six different arrangements of the Lectures,each being an improvement on its predecessor. But

from 1 8 14 to 1 849 , during which period such vast andmomentous discoveries in science have been accomplished ,our means of social improvement pursue the same unvaried round ; and I am not cognizant that the Lectureshave received a single alteration under the sanction of

the Grand Lodge . If this apathy should unfortunatelyb e of much longer duration , Freemasonry will soon b ebehind the times ; and I am afraid its claim to a veryremote origin will scarcely save it from neglect. A

consummation which every true lover of the O rder willmost cordi ally deprecate .

T he doctrines contained in the ordinary disquisitionsof our lodges, I have endeavoured to embody in the fol

104 T HE SYMBO Llow ing Lecture, which I trust you will accept as an

offering of fraternal friendship

and gratitude for k indnesses received ; and by so oing you will confer an

additional obligation on ,

Dear Brethren,

Your faithful and obedient Servant ,GEO . O LIVER , D .D

Honorary Member O f the Lodge.


September 1 , 1 849.

1 06 T HE SYMBO Lthe creator of the world , and the author and giver of

every good and perfect gift.Freemasonry must not , however, b e mistaken for a

religious sect , although it embraces that universal system in which all men agree while the infidel and atheistare excluded , because they prefer the dangerous alternative of disbelieving the divine existence. It w as on thisrock that the efforts of Barruel , and some other O pponents ofMasonry , who , labouring to neutralize and destroyits influence , were miserably shipwrecked amongst thequicksands of ignorance and error. They endeavoured tomake out that it w as a religious sect of a most exclusivenature , founded on the principles of deism ; and, failingin their proofs, all the elaborate superstructure whichthey had raised with so much labour and toil on this sandyfoundation , fell to the ground in ruins.

T he trust of a Mason is in the Most High God, as a

basis which can never fail , and a rock which never can b eShaken. Nor is i t a mere empty profession ; for it isborne out and illustrated by our practice . We open and

close our Lodges with prayer ; the same formula is usedat the initiation of candidates ; and no business of anyimportance is conducted without invoking the D ivineassistance on our labours ; and the blessing of God can

not b e expected to follow any man’s profession, unless itb e verified by a good and virtuous life .

T he Lectures of Freemasonry incul cate and enforcebrotherly love as a means of inciting the performance of

duty and the promotion of social happiness. But thisdoctrine , beautiful as it is , was thrown into shade by theintroduction of the Theological Virtues, which display aLove that is divine ; the opera tion

lof which , even the

extinction of Faith and Hope , will not affect it in theslightest degree. This virtue is immortal , and will formthe chief attraction amidst those everlasting hills whichlie beyond the summit oftheMasoni cLadder. T GAO T Uhimself taught it as it w as never understood before ; andby his instructions Masonry became an universal science ;for he promulgated that great truth which Jew and Gen

tile alike refused to admit , that all mankind are brethren .

No matter what may b e the birth , language , or colour ofthe Skin , every man is a brother if he faithfullyhis duty to God, his neighbour, and himself. '

O F GLO RY. 1 07

And what are all other connections when comparedwith this great principle ? It is true , friendship is exoeedingly

dpleasant ; the relations of husband and wife ,

parent an chi ld , are still more dear. But they fall intoInsignificance before the glorious immunity of being a

brother to the whole human race ; and by consequence ,a son of God. And every one who keeps the commandments delivered to Moses on Moun t Sinai , is entitled toparticipate in all the privileges of the Covenant madewith the general Father of us all , by which we are con

stituted his children. A blessed fraternity ; consecratedby Faith ; supported by Hope ; and cemented by universal Charity.

Now , in the arrangements of this world , aparent is

generally desirous of having his children about im ; and

when arrived at years ofmaturi ty , he becomes solicitousto advance them to a pros erous situation in the world.

And he rejoices when he finds them sober , industrious,and respected by worthy men. Is it not equally credib le that our Father which is in heaven should rejoicewhen his children obey the truth and that he is desIrousof seeing them in the Grand Lodge above , standing roundabout his throne.

Again , all earthly connections, how endearing soevertheymay b e , have their portion of sorrow . Friends maydeceive us, and bring us into trouble . A beloved childmay pursue evil courses, and bring down upon himselfshame , and on his parents grief and care . A contentiouswife or husband embitters life , and proves the uncer

tainty of perfect happiness on earth . And there is another consideration urged by Freemasonry , which maystimulate us to prepare assiduously for a state wherepain , and care , and disappointment have no existence ;and that is, the uncertainty which attends the onj oyment

of all human felicity ; symbolized in a Mason’s Lodge bythe legend of the third degree .

T he relation of a father to a child , or of a husband tohis wife , is delightful . But how excruciating is the sor

row with which the death of any one of them covers thesurvivors. O bserve the weeping children at their father’sgrave

—observe the father, Overwhelmed with grief,crying out bitterly , “ My son , my son, would to God Ihad died for thee —observe a distracted mother, who

108 T HE SYMBO Lw il l not b e comforted , because her child is dead. Suchsorrows attend all temporal pleasures and comforts ; asis indicated by the Mosaic pavement of a lodge .

~We are

happy to-day—w e may b e miserable to-morrow.

3 ' If. 1W 6

are worldly, we are sure to feel the sorrows ofrtheJWOrld.

Is it not better to b e spiritual , as all good Masons oughtto b e , who value their privileges and respect their obligation.

By such reasoning the doctrines of F reemasonrybrought to bear on the duties of social l ife ; and ifsublime O rder did not improve the condition ofman as a

citizen of the world , its prac tice would b e an uselesswaste of time , and would scarcely deserve the attentionof any conscientious brother.

In the lectures w e are taught~to consider faith in

T G A O T U , which consti tutes the first step of the

Masoni c Ladder, as primarily necessary to the attainmentof its summit . But Faith must b e shownIt must lead through the portal ofHope tomation of Charity ; for i t is by the prac tice ‘ of moralitythat our faith is shown to b e sincere , and made capableofproducing a most refined Love. T he duties taught inthe Lectures of Freemasonry extend to almost everytransaction of our lives, and contain rules which w e may

ry situation in w hich w e,are l ikely to b e

e of our opponents will affirm that moralityIs an useless qualification for any man to ossess ; and

that nothing is required to prepare us for t e happinessof another world , b ut a simple profession of faith. But

if this b e true , why did Jehovah promulgate the morallaw with such ceremonial pomp ? D id he reveal it withsuch tremendous accompaniments, without exactingobedience to its precepts ? So far from it , that ’its obligations have been retained in the system of Christianity .

T he Redeemer of mankind commanded his 4 follow ers to

love the Lord their God with all their heart , and soul ,and strength . This He pronounced to b e the first greatcommandment . And the second is like unto it —thoushal t love thy neighbour as thyself.F or these and other reasons equally cogent , F reema

sonry teaches her members that if God had not intendedthe commandments ofthe moral law to b e eternally binding on the consciences of his creatures, hewould not have

1 10 T HE SYMBO Ldivine wisdom and goodness displayed in their formationand structure —every gem and pebble proclaims the

handywork of an Almighty Creator. Should he exalthis view to the more noble and elevated parts of nature ,and survey the celestial orbs, how would his astonishment b e increased . If, on the principles ofFreemasonryand true philosophy , he contemplates the sun , the moon,

the stars, and the whole concave vault of heaven, hispride will b e humbled , and he will b e lost in awful admiration. T he immense magnitude of those bodies, theregularity and rapidity of their motions, and the vastextent of space through which they move , are equallyinconceivable ; and as far as they exceed human comprehension , baffle his most daring ambition , till , lost in theimmensity of the theme , he sinks into his primitive insignificance. T o him , the Great Geometrician of the U ni

verse , the father of Light and Life , the fountain of

eternal wisdom , let us humbly dedicate our labours ;imploring him to bless and prosper thework of our hands,to his own glory , the good of mankind , and the salvation of our immortal souls.

”

O ur Lectures teach this ; and further add that w e are

not to defile ourselves by the worship of any other deity,b ut confine our adoration to Him alone . If it b e askedhow is it possible to worship any other gods? the answeris ready. By elevating gold into an idol , like the miser ;who worships the glittering root of evil night and day ;who thinks of nothing else , and hopes for nothing else .

Here , then , is an obj ect which takes precedence of

Jehovah . And I am afraid it is an idol which is w or

shipped by others besides the confirmed miser.

Again ; how many are there who make an idol ofpleasure ; and even neglect the Most High , on his own

sacred day, to follow it . In a word , it will b e found a

living fact , that whatever is inordinately loved and fol

lowed to the neglect of the allegiance which is due tothe D ivinity , is an idol and constitutes a breach of thatpreliminary law which the lectures of Freemasonrystrictly enjoin the fraternity to keep unbroken.

It will not b e difficult to ascertain whether such con

duct b e pursued by many of those who are strangers toour O rder ; and alas, by some who enjoy the privi le e of

i ts instructions. If, instead of imploring the aid 0 the

O F GLO RY.

Great Architect of the Universe in all his undertakings,some reckless brother should prefer the things of thisworld -if instead of looking up to Him in every emergenoy for comfort and support he should allow himselfto b e governed by the crude opinions or the interestedrecommendations of mank ind ; if instead of relying on

Him in all doubts and difficulties, with the aw e and

reverence which is due from the creature to the Creator,he should unfortunately depend on his own understanding and trust to his own judgment -if instead ofmakingit his study to obey the divine will and pleasure , heShould b e inclined to consider his own interest or convenience in preference to it—w e may b e quite sure thatthe world is his idol , and business or pleasure , in his estimation , are preferable to the decrees of a wise and

benevolent Creator.

Hence the propriety of the admonition to beware lestw e b ow down to a graven image , which is the secondpoint noticed in the moral law , and constitutes a breachof masonic obligation. It may, indeed , b e supposed im

probable , in these enlightened times , that any one woulde so weak and so absurd , as to fall down and worship

any inanimate substance. T he thing appears prepostcrous ; b ut it is clear that the danger does not lie in theliteral obj ect of adoration. Whatever w e covet inordinately, how trifling soever it may b e , is an insult to theDeity. And therefore the Lectures ofmasonry teach usto subdue all our irregular passions and propensities, thata habit of virtue may b e induced , to enlighten the mindand purify the soul .It may therefore b e reasonably concluded that whoeverloves anything better than his duty to God, to him it is

a graven image in which he puts his trust ; however hemay deceive himself and others at his initiation , by declaring that he puts his trust in God. O ne of the dutieswhich w e owe to that divine Being as taught by Freemasonry , is to hold his Sacred Name in the utmostreverence . And some of the superior degrees account itIneffable , and not to b e profaned by allowing it utterance ,except on the most solemn occasions ; as the high priestof the Jews w as only allowed to enter the SanctumSanctorum on the great day of annual atonement ; b ecause the Almighty, proclaims that “ he will not holdhim g uiltless that taketh his Name in vain.

”

12 T HE SYMBO LThie Lectures further teach that our ancient brethren,

to their worldly business six

the seventh to rest and wor

equally our duty and inteto copy their example ; be cause the profanation of the

Sabbath is forbidden in the Sacred Roll of the Law ; and

it unfortunately constitutes one of the crying sins of thenineteenth century. T o give a better insight into theobligations of a Free and Acce ted Mason on this point ,I wil l suggest a few heads 0

'

self-enquiry to ascertainhow far the above duties are binding on the fraternity ;first producing a

passage from a copy of the ancient

Gothic Charges 0 Freemasonry already referred to .

Loveday (Sabbath) yet schul they make nonn , tyl thatthe werke day b e clene a gonn , apon the holy day yemowe w el take leyser y nowygh Loveday to m ake , lestthat b yt wolde the werke day, latte here werke for suchea fray ; to suche ende thenne that ye hem drawe , thatthey stonde w el yn Goddes lawe .

” And again . HolyC hurche ys Goddes b ous, that ys y mad for nothynge

ellus b ut for to pray yn, as the b ok tellus ther thepepul schal gedur ynne , to pray and wepe for heresynne .

”

D o you , in obedience to this advice , conscientiouslydevote the Sabbath day to God, and spend its sacredhours in worship , in reading , and in meditation ; or doyou neglect its duties, and devote it toworldly or carnal

purposes ? T he ancient masonic directions on this point ,rom the tenth to the fourteenth century , are plain and

precise .

“ In Holy C hurche lef nyse wordes of lew ed

speche and fowle wordes , and putte away alle vanyte,and say thy pater noster and thyne ave loke also thoumake no bere , b ut ay to b e yn thy prayerewolt not thyselve pray , latte non other no w ay. In

that place nowther sytte ny stonde , b ut knele fayr downon the gronde , andwhen the Gospel me rede schal , fayrethou stonde up fro the wal , and blesse the fayre , yef thatthou conne , when Gloria tibi is b egonne ; and when theGospel ys y doun , agayn thou mygth knele adown—on

bothe thy k nen down thou falle , for hyse love tha t bowghtas a lle.

It will , then , appear perfectly clear, that according‘

to

the teaching of ancient masonry , every abuse of that daywhich has been set apart as a day of rest , will b e brought

1 14 T HE SYMBO Lso C opiously exemplified in this Lecture , the reward ofduteous children is thus stated . These lordys chyldryntherto dede falle to lurne of b ym the craft of Gemetry,which was the name ofMasonry , the wheche he made fulcurysly ; throygh fadrys prayers and modrys also , thysonest craft he putte hem to ; he that lerned best and

were of oneste and passud hys felows yn curyste , gef yn

that craft he dede bym passe , he schulde have moreworschepe then the lasse.

T he heathen knew very little of this virtue ; for thecustom of exposing infirm children

votaque saepe

Ad spurcos decepta lacus,

w as not a recommendation to the brothers and sisters ofthe unfortunate victims to b e kind to their parents inreturn ; although the law of Solon , called Alimenta ,made it incumbent on children to provide for their agedparents.

Amongst the later Jews this principle was virtuallyrenounced ; although they were commanded to honourtheir father andmother, that it might b e well with them ,

and that they might live long 11 on the earth .

”And

the duty was frequently reiteratedp in their sacred writings. Thus the son Sirach says very affectingly , honourthy father with thy whole heart , and forget not the

sorrows of thy mother. Remember that thou wast b egotten of them , and how canst thou recompense themthe things which they have done for thee ? ” Their disregard to parental necessities, however, w as so remarkably prominent as to b e formally recognized by a Jewishstatute , denominated Corban ; and hence our Saviourreproaches the Jews for making a corban of that whichought to b e appropriated to the use of the ir arents.

Thus if a parent was in necessity, and applie to his

child for assistance , the answer was, I have alreadydevoted what you re quire ofme to God, and therefore ifI give it you , I shall b e guilty of the greatest profanation.

T he Talmud gives the form of appropriation ; and thoughit is contrary to reason and the feelings of nature , yet itw as universally approved and practised by the Phariseesand their successors.

O F GLO RY. 1 15

Amongst masons the great principle of filial piety isdenoted by the -word Lewis , which signifies strength ;and in operative masonry consists of certain pieces ofmetal , which , when dovetailed into a stone , form a

cramp by which great weights, otherwise immovable ,are raised to certain heights with very little difficulty ,and fixed on their proper bases. In speculative ma

sonry, the word Lewis symbolizes the son of a mastermason, whose duty it is to bear the burden and heatof the day in lieu of his parents, who , by reason of

their age , ought to b e exempt ; to help them in the

time of need , and thereby render the close of theirdays happy and comfortable . His privilege for so

doing is to b e made a mason before any other person ,however dignified .

These recepts and duties are incumbent upon all

good anddutiful children who have been initiated intothe mysteries of masonry . They must honour theirparents by a filial affection for their persons, a deference to their opinions , a tender regard for their safety ,and an implicit obedience to their commands. Beingfully sensible of the immense obligations which theirnurture and education have imposed upon them , theyfeel themselves at all t imes ready to show their respectby a constant and cheerful attendance to their wishes.

If their parents are in want , they relieve them ; ifthey are feeble or infirm , they sup ort them , and on

every occasion are prepared to vin icate their welfareand happiness.

Such are the obligations which masonry imposes ,and they are well calculated to contribute to the

general good of society ; for they are founded uponthe best feelings of our nature , and not only insure domestic happiness, b ut also harmony and peace amongstall ranks and descriptions of men. A parent has claimsupon his child which none b ut a parent can know.

No other can estimate the affectionate care and anxietywhich dwell in the heart of a parent to produce thewelfare of his offspring , at a time when they are in

capable of providing for themselves—when they musthave perished , if deprived of parental tenderness. T he

wise man truly says , “ the father waketh for the

daughter when no man knoweth , and the care for

1 16 T HE SYMBO LCommon gratitude , therefore ,cessity of an adequate returfl ,

a shade over

‘

these

s, ~and the loss . of.sc~health and

strength 1s accompanied by adversity ; and perhaps bysickness and pain.

But experience shows that ' gratitude is too slendera tie to operate with a beneficial effect ! ou stubbornor impracticable natures. We frequently see parentsdeserted by their children at a period when they are

most in need of active assistance . They have arrivedat maturity perhaps—they have families of t heir own

to provide for—and this is considered a sufficient ex

cuse for leaving their aged parents to the mercy of the

world . They have been indebted to them ‘for nurture,for instruction , for the means of procuring

’

sub sistence ;and yet all these benefits are overlooked on a narrow

and selfish principle which Freemasonry is solicitousto remove. They abandon their parents to want and

all its miserable attendants ; and by such conduct ,frequently bring their gray hairs with sorrow to the

grave .

T he Mosaic pavement Of a mason’s lodge is placed

there to Show the vicissitudes of human life ; thathowever prosperity may favour us with its smiles today, it is uncertain how long it will continue to blessus. Adversity may come when w e least expec t it ,and penury and distress may

~ follow joy and pleasure .

T he latter period of life may b e subj ected to wantand misery , when w e are most unfit to encounter it ;and instead of resting in

‘peace after a ! long and

troublesome journey , w e may b e c ompelled againencounter the burden and heat of the day. This, then, isthe period for the Lewis to display the virtues of

filial piety and gratitude ; and in such a case no

danger is so great , but he will readily encounter it ,and no toil so severe , b ut he will w illinglyThis is strongly recommended in t he system of Freemasonry ; and . forms an important link in the chain of

benefits which society receives from this benevolent

Now , as F ree and Accepted Masons, w e may b einclined . to believe that we have done every

'

thing “

T HE SYMBO LWho, then, can b e innocent of this offence ? Where

is the man to b e found who has never been at variancewith his brother ? And this, on the above authority ,is called murder. And, indeed , hatred and illwill haveoften ended in murder, when the angry man deemedhimself incapable of such a crime . Consider the

delinquency of the three Fellow Crafts, and reflect on

their punishment . And if w e suffer ourselves to b eprovoked to anger on every trifling occasion , who can

tell what injury may arise , if our anger b e increased byinsult and provocation.

But there are many other ways of violating this precept , against which the Free and Accepted Mason oughtto b e for ever on his guard . F or instance ; in wi shingfor the death of any person who may stand in the w ayof our advancement or that of any official person whomw e hOpe to succeed . This is at least a violation of our

duty to God, our neighbour , and ourselves and a breachof our masonic obligation .

T he next precept to which I have referred , as beingone of the peculiar doctrines which are contained in thelectures of masonry , respects the personal chastity of a

mason’s wife or daughter. Indeed it was a positive command written by the finger of God Thou shal tnot commit adultery And a primitive law ofmasonrywas thus expressed .

Thou schal not by thy maystres wyf ly ,

Ny by thy felows , yn no maner wyse ,Lest the craft wolde the despyse ;Ny by thy felows concubyne ,No more thou woldest he dede by thyne .

Gef he forfete yn eny of hem,

So y chested thenne most he b en ;F ul mek ell care mygth ther b egynne ,F or suche a fowle dedely synne .

There is every reason to believe that this law is re

spected by the fraternity , although it condemns a sin

which is sometimes practised by others without remorse ,and talked of without shame . O ur Grand Master , kingSolomon , however, says, “

rejoice 0 young man , and le t

thy heart cheer thee in the days of thy youth , and walkin the ways of thine heart and in the sight of thine eyes ;

O F GLO RY.

but know thou that for all these things God will bringthee into judgment .We now come to the consideration of the inviolability

o f our neighbour’s property and reputation , which Freemasonry binds us to protect as carefully as if they wereour own. It is not enough that no encroachments are

made on it by actual violence on our own part , or connivance when it is invaded by others. T he good mason ,

who acts according to the instruction which he receivesin the Lodge , wil l not endeavour to profit by his brother’signorance or inexperience in any worldly transactions ;b ut so far from injuring him , he will rotect him fromdanger

'b y giving him t imely notice ofPany attack which

may b e meditated by others ; thus showing to the uninitiated world that w e are united by a chain of indisso

luble afiection , which cannot fail to distinguish us whilew e continue to practise the distinguishing duties of ourprofession , Brotherly Love , Relief, and Truth .

In the United States, there is, or w as , a peculiar degree , by which the fraternity undertook to protect theinterests of their bre thren from encroachment ; and for

this purpose , the candidate , at his admission , promises tocaution his brother by Sign , word , or token, not onlywhen he is about to do anything contrary to the principles of masonry , or whenever he sees him about to injure himself by inadvertence or ignorance in buying andselling ; b ut that he will himself, being so cautioned ,

pause and reflect on the course he is pursuing ; and thate will assist a brother by introducing him in businessto his friends, and to promote his interests by everymeans in his power.

And further, Freemasonry teaches the brethren by itslectures that it is their duty to support a brother’s character in his absence more energetically than in his presence , because it is presumed that when present he willb e able to vindi cate his own reputation ; not wrongfullyto revile him , or suffer him to b e reviled by others if itis in their power to prevent it . An offence against thisprecept is committed by misrepresenting the conduct ofa brother, or passing uncharitable reflections upon hi m;by whispering , backbiting or circulating injurious reports.

This has always been considered a fault of such magnitude , that T G A O T U has decreed that all l iars shall

120 T HE SYMBO Lhave their part in the lake whi ch burneth with fire

)

andbrimstone ; and F reemaso s slander

honour to the tonc and ex

pressive symbol .I shall now consider a few negative virtues which are

embodied in the lectures of Freemasonthey will b e found equalmentioned ; and applicable alike to the fraternity , and tosociety at large ; b ecause '

an abstinence from vice is as

useful to the communi ty as the practice of virtue .‘

T he best masons are not always the most learnedmen ;for the chief excellence of the O rder does , not consist so ‘

much .in its science as in its morality. T he ‘ moral and

intellectual , though frequently found in unison with eachother, are qualities e ssent ially different . “ That virtueproceeds from rectitude , and vice from error of judgment ,w e do not at all, perhaps , perceive with sufficient clearness. By the terms of distinction w e are in the habit ofusing in familiar discourse , when w e are speaking of theintellectual and moral characters of mankind , w e are

some of us, possib ly , in some measure diverted from discerning the derivation of right and wrong conduct , fromjust and false O pinion. We speak , in common conversation , of a good head and a good heart ; and w e are carelessly led by this local account of intellectual and moralexcellence , to conceive of good sense and good living, asproceeding from different departments and provinces of

our nature ; and fancifully to consider themtheir source where w e thus figuratively assign them theirseat .”1

‘ But universal experIence convinces us that this is notalways the case . T he cleverest and most talented men

are sometimes extremely dissolute . Such persons, whenthey apply their learning or talent to improper purposes,are the most dangerous characters in existence. Theirjudgment and tact enable them to conceal the iniquityof their intentions, and they hence practise their ne

farion ans on the credul ity of the publicsaph Balsamo , better known under

name of Count Cagliostro , w as a clever charlatan '

of

1 22 T HE SYMBO Limmense number of wax ta ers ; and he succeeded inpersuading his dupe , that un er the influence of a familiar demon , he could teach him to make gold out of basermetals, and transmute small diamonds into large preciousstones. And thus under the pretence of developing therarest secrets of the Rosicrucians and other visionaries ,who believed in the existence of the Philoso her’s stone ,the elixir of life , &c . , b e cheated the Cardinal out of

large sums of money , which , instead of passing throughthe crucibles, found their way into the pockets of the

sharper.

”

T he true science of F reemasonry guards against suchimpostures by the most stringent regulations ; and

recommends the practice of virtue as a shield againstthe impositions of designing men. Thus the C onstitutions declare that no person shall b e admitted as a can

didate without notice and stri ct enquiry into his character and qualifications. That every candidate must b e a

free man and his own master, and at the‘ time of his

initiation , b e known to b e in reputable circumstances.

He should b e a lover of the liberal arts and sciences, andhave made some progress in one or other of them .

And previous to his initiation, he is called upon to sub

scribe a declaration that he will cheerfully conformto all the ancient usages and established customs of theO rder. And even then, he cannot on any pretenceb e admitted , if, on the ballot , three black balls shallappear against him .

T he Charge delivered to an entered apprentice isequally plain and Significant . “ No institution can

boast a more solid foundation than that on which Freemasonry rests— the practice of socia l and mora l virtue and

to so high an eminence has its credit been advanced ,that in every age , monarchs themselves havebecome the

promoters of the art , have not thought it derogatoryrom their dignity to exchange the sceptre for the

trowel ; have patronized our mysteries, and even j oinedour assemb lies.

”

With such precautions, it will appear at least veryimprobable that vicious or unworthy characters Shouldgain admission into a lodge . But unfortunatel thisdoes sometimes occur. And the characters ot

ymen

undergo such extraordinary and unexpected changes by

O F GLO RY. 123

the force of circumstances, that it is impossible forFreemasonry to answer for the stability of every b rother who may have been enrolled amongst its members ;and such alterations in the disposition cannot b e provided against by any sumptuary law . T he universalsystem remains unsullied by the introduction of an

occasional impostor, although the locality where such anevent occurs may suffer a temporary shadow to obscureits light ; for as Agesilaus observed when the director ofceremonies in the Gymnasium placed him in an unw or

thy situation ; it is not the place that makes the man ,

b ut the man that makes the place honourable or disho

nourab le .

”

It is to b e regretted , however, that such impostorssully and avert the stream of masonic charity. Theyprowl about the country with false certificates, and

often succeed in deluding benevolent brothers, to the

injury of those who are really in distress. And the

difficulty of distinguishing between real and assumedobj ects of charity may b e estimated from such cases asthe following , which has been extracted from the Quarterly Communication for D ec . , 1 823 . A Report fromthe Board of General Purposes w as read , stating that anindividual , calling himself Simon Ramus , had beenendeavouring to impose upon the brethren , and to

obtain pecuniary assistance , under colour of a fabricatedcertificate , stating him to have been a member of the

Lodge No . 353 . And also that another individual , callinghimself Miles Martin , b ut supposed to b e one JosephLarkins, had, in a similar manner, been endeavoring toimpose upon the brethren , under colour of a certificatefrom the Grand Lodge of Ireland and another from the

Lodge No. 1 45 , at Norw ich ; all which certificates hadbeen detained and transmitted to the Grand Lodge .

T he Board stated that they were induced to make thisReport with a view to guard brethren against furtherattempts at imposition by those individuals, althoughtheir means were in a great measure destroyed by thedetention of the certificates.

Such cases are of common occurrence in the country ;and to guard against them as completely as possible ,the laws , under the presumption that ignorance is theparent of vice , provide against the admission of un~

124 T HE SYMBO Leducated persons who are incapable of writing theirown names, by requl rlng them actually to suscribethe Declaration. A want of attention to this rule iscalculated to produce many other irregularities. T he

following censure of the Grand Lodge on this pointmerits general circulation amongst the brethren. F or

obvious reasons the name of the offending lodge is

omitted. It being remarked in the Grand Lodge thatsome of the brethren of the Lodge No . were unableto write , inasmuch as their marks only were affixedagainst their names, and amongst' them w as the JuniorWarden ; and the law , sec . iv. , p . 90 , declaring suchindividuals ineligible for initiation , the M . W. GrandMaster will , after this notice , feel it a duty he owes tothe Craft to bring under the cognizance of the GrandLodge the conduct of any Lodge which shall violate thewholesome and necessary law above referred to ; a

breach of which it is declared in the preamb le to theregulations for rOposing members, 850 p . 88 , shallsubj ect the offen ing lodge to erasure . And the M.

‘W.

Grand Master'

will require his Provincial Grand Mastersto warn the lodges under their respective superintendence , of this ~His Royal Highness’s determination, andto report to him any instance which shall come to theirknowledge of a disregard of the law in this respect.”2

3Quart. C om. 26th Sept , 1826 .

126 T HE SYMBO LAnd by that hieroglyphic brightWhich none but craftsmen ever saw ;Strong memory on my heart shall writeThose happy scenes when far awa’

Those happy days are gone , never to return. Youngermen may enjoy them as I have done although it will require a very high degree O f’

enthusiasm to impart thesame relish which it has been my good fortune to possess.

Some of my happiest'

moments have been passed ina mason’s lodge . Commonplace maxims, if they wereonly clothed in the mantle of Freemasonry , have beeninvested with all the dignity of philosophy ; and prosaicprecepts have mounted in my excited imagination to

the sublime regions of poetic inspiration .

I often look back upon that period with sensations ofunfeigned pleasure . It w as like a bright halo of glorywhich overshadowed my path , and cast its streams of

glittering light about me . T he Lodge was a Paradiseof pleasure , and masonry spread a gleam of sunshineO n my existence. Your lodge , my dear brethren , is

a ssociated in my mind with that season of felicity ,as connected with my Provincial presidency ; and Icannot offer you a better wish than that you mayenjoy , as I have done , the social delights which springfrom an intercourse with each other in a tyled Lodge ,governed by Wisdom , protected by Strength , and en

livened by Beauty.

There are many good masons in the Witham Lodgewho have made it their study to investigate the d octrines contained in the system of F reemasonry , and

to trace them to their source , that their accuracy mayb e established by the most unexceptionable references.

If it were not founded on the strong basis O f truth ,it would not have so nobly and triumphantly sustainedthe repeated attempts, both direct and indirect , and

all insidious , to sully its fair fame , and blot it out of

the list of those b eneficent institutions which conferso much honour on their supporters, and such inestimable benefits on society at large .

T he symbol which forms the subj ect of the Lecturewhich I have the pleasure of dedicating to you , is of

such importance as to admit of several interpretations,

O F GLO RY. 127

each illustrating the sublimity O f its reference ; and

unitedly forming a constellation of moral and religiousvirtues which constitute an appropriate introduction tothe divine qualities that point the way to heaven.

That the Members O f the Witham Lodge may expe

rience no difficulty in finding that narrow path , is thesincere wish of

W. Sir, and dear brethren,

Your sincere friend ,And faithful Brother,

GEO . O LIVER , D .D . ,

Hon. Member of the Witham Lodge.

SCOPWICK VICARAGE ,

O ctober 1 , 1 849.

1 28 T HE SYMBO L

Innis the fifth .

T/z e twelve definitions of the C ircle and Parallel L ines

considered.

T he Circle has ever been considered symbolic of the Deity ; foras a Circle appears to have neither beginning nor end, it may justlyb e considered a type of the Deity , without either beginning of daysor ending of years . It also reminds us O f a

'

future state , wherehope to enjoy everlasting happiness and glory .

O LD LECTURESWHEN a candidate for masonic honours has been

enlightened by describing the circle of duty round thecentral point of light , and is permitted to look roundhim and O bserve the appointments and decorations , heis particularly struck with the appearance of numerousinstruments ofmechanical labour which appertain to thetrade of an operative mason ; intermixed with a profusesprinkling of astronomical signs , and indications of a

present Deity , which he sees arranged methodicallyabout the Lodge . O n whatever side he may turn his

eyes, the effect is still the same. T he ceiling is coveredwith symbols ; as well as the pedestal , the tables, thewalls, and the pillars. And before him , on what he maytake to b e an altar, lies the Volume of the Sacred Law of

God, covered with mathematical instruments which healso observes are repeated on the bosoms of the O fficers.

These w e call Jewels , for the same reason as righteousmen are O ften dignified with this title in the Holy Volumejust mentioned , 1 because they are held amongst us insuperior estimation . T he floor is composed of Mosaicwork , and surrounded with a tesselated border , in imitation of the lithostrata or tesselated pavements O f the

1 Mal . iii . , 17.

[30 T HE SYMBO LT he form O f sculpture most frequently met with was adeath’s head ; sometimes the principal ornament , and

sometimes only accessory ; whole rows of them on the

outer wall , adding gloom,

to the mystery of the place ;keeping before the eyes of the living , death and the

grave ; and presenting the idea of a holy city— the

Mecca or Jerusalem of an unknown people .

” 4

And a most curious circumstance respecting theseancient monuments O f a nation whose very existenceis unrecorded , is worthy O f notice here . T he workmenin their construction , used certain mason-marks to

indicate their own productions. Thus Stephens tells usthat on the walls of these desolate edifices were printsof the memo colorado , or red hand . O ften as I saw thisprint , it never failed to interest me . It w as the stampof the living hand and always brought me nearer to the

builders of these cities. T he Indians said it w as the

hand of the Master of the Building.

”5

In a mason’s lodge , however, every thing which thecandidate sees before his eyes, possesses a symbolicalmeaning to recommend the practice of virtue in orderto produce the glory of God, peace on earth , and goodwill towards men ; a result which is considered acceptab le to T G A O T U , because it cannot fail to prove a

source of happiness to his creatures , and lead to an

abundant reward in the mansions of the blessed .

T he explanations of one series of these masonic sym

bols will b e amply sufficient to illustrate my proposition ,

that the poetry of Freemasonryshould b e understood andfelt before the science can b e estimated according to itsreal value ; for symbolism constitutes not only the

materials , b ut the very essence of poetry T he earlyChristians had a symbol for every thing ; nor did theyhesitate to borrow these expressive tokens from the

heathen , if they promised to advance the interests O f

their own system of religion. As Lord Lindsay observesrespecting the adoption of pagan rites and ceremoniesinto Christianity , “

our ancestors touched nothing thatthey did not Christianize ; they consecrated this visibleworld into a temple of God, of which the heavens werethe dome , the mountains the altars, the forests the pilo

Yucatan , vol. i . , p. 158.

5 Ibid. vol. IL , 46.

O F GLO RY. 1 31

lared aisles, the breath of spring the mcense , and the

running streams the music , —while in every tree theysheltered under, in every flower they looked down uponand loved , they recognized a virtue or a spell , a token of

Christ’s love to man, or a memorial O f his martyr’s sufferings. God w as emphatically in all their thoughts, andfrom such , whatever might b e their errors, God couldnot b e far distant. It would b e well for us could we

retain that early freshness in association with a purerand more chastened creed .

”6

T he symbols of masonry ossess the quality, abovethose of any other society, 0 exalting , by the sublimityof their nature , and the aptitude oftheir application , the

charac ter O f the O rder to its hi ghest point of beauty andusefulness. In a word , Freemasonry differs essentiallyfrom all other human societies, in its moral organizationand benevolent character. This difference , as is wellexpressed by our transatlantic brother, the Rev. SalemTown, in his first Prize Address, is clearly marked , andmay b e distinctly perceived to lie , primarily, in the

simplicity and obvious purity of its first principles, andsubordinately , in their natural and perfect adaptednessto the end in view. A defect in either case woul d mar

the whole , endanger the unity , and defeat the design.

Sound principles, injudiciously or wron ully applied ,

may utterly ail to accomplish a desirab e and properO bject , simply for the want of adaptedness in the means,to secure the end. Freemasonry is a well adjusted courseofmeans, most wisely carried out by its members, in theaccomplishment of specific acts of a benevolent nature .

T he symbols which I have selected for my presentpurpose , are the Point within a Circle flanked by twoperpendicular parallel lines, su orting the Holy Bible ,onwhich rests the foot of a Ladder, containing staves orrounds innumerable ; and three gates, with the figuresof Faith , Hope , and Charity , at equal distances fromeach other on the ascent . Its summit enetrates the

highest heavens, symbol ized by a semicirc e or Rainbowedged w ith the three prismatic colours surmounted bythe vesica piscis, and divine triangle containing the

Sacred Name ; whi le the host of heaven are represented8 ChristianArt, vol. i . , xxvu.

132 T HE SYMBO Las sm highest , and on

peace men .

”In the firinament is

seen the Sun , Moon, and sevenPlanets OThis combination of symbols embraces the general

plan and design of themasoni c O rder ; which is, -

to.

teachthe brethren so to use things temporal that they finallylose not the things that are eternal ; or in other words,to instruct them how they may conduct themselves intheir passage through this short and transitory life so as

to entertain a just and reasonable hOpe at its conclusion ,

of receiving the joyful sentence of approval from theof a just b ut lenient Judge , “ Come ye blessed O f myFather, inherit the kingdom prepared for you ' from thebeginning of the world .

T o explain this glorious Symbol seriatim , w e will firstconsider the situation where it is placed. O ur ancientbrethren , who reduced the scattered elements of Freemasonry into

'

order at the beginning of the last century ,considered the lodge to b e situated in the valley of

Jehoshaphat ; and that in whatever part of the world itmight b e O pened , it w as still esteemed , in a figure , tooccupy that celebrated local ity . T hi s it w as pronouncedin the earliest known lectures, that “ the lodge standsupon holy ground , or the highest hill or lowest vale , orin the Va leW

‘

Jehoshapha t.” This celebrated valley derived

its name from JEH O VAH and SHAPHA T , which mean Christand to j udge ; and as the prophet Joel had predictedthat the Lord would gather together all nations, and

bring them down into the valley of Jehoshaphat , it w as

believed by the Jews, (and the Christians subsequentlyadopted the same O pinion , ) that in this place the transactions O f the great day of Judgment would b e enacted.

Thus in the ninth century , Bernard theWise , a Christian pilgrim , in his Travels in the Holy Land , says, “ in

the valley of Jehoshaphat there is a ‘

Church of St . Leon ,

in which it is said that our Lord will come to the lastjudgment .” Sir John Maundeville , speaking O f the

transfiguration on Mount Tabor, gives the tradition of

his time (A D . 1 322) as follows ! “ O n that hill (Mo'

unt

Tabor) and in that same place , at doomsday, four angelsshall blow with four trumpets, and raise all men , thathave suffered death since the world was created , to life ;

1 34 T HE SYM B O Lo

pposite side of the valley of Jehoshaphat , there runs

a ong, in a direct line , the wall O f the city , near the

corner ofwhich there is a short end of a pillar juttingout of the wall . Upon this pillar , the Turks have a

tradition that Mohammed shall sit in judgment at the

last day ; and that all the world shall b e gatheredtogether in the valley below , to receive their doom fromhis mouth .

”

In this place , therefore , the people beheld in imagination the Throne of Glory amidst clouds and darkness,surrounded by angels and archangels and the host of

heaven. Here they heard the trumpet sound piercingthe depths of the earth and sea , and calling up the deadfrom the most hidden recesses of both , to b e rewarded orpunished according to their works. And hence the

valley became the burial place of those favoured fewwho could procure the great privilege of interment insuch a sacred spot .T he valley is now for the most part a rocky flat , with

a few patches of earth here and there . T he westernside is formed by the high chalk cliff supporting thecity wall , and the opposite side by the declivities of theMounts of O lives and O ffence . It w as evidently a burying place O f the ancient Jews from the number of O ld

sepulchral remains and excavations which it O ffers . and

which the Jews have neither the means nor power toexecute since their own desolation . That it w as the

cemetery of their fathers , and that they here expect thefinal judgment to take place , is a sufficient inducementto desire to lay their bones in this valley. F or thisreason many of the more devout Hebrews resort toJerusalem from all parts of the world , to die there , andto b e buried in the valley of Jehoshaphat . F or the priv ilege of interment in this venerated spot , immense pricesare O ften paid to the exacting Turks, and not seldom a

grave is stolen in the solitude and darkness of the night .

T he modern Jews content themselves for the most partwith placing Hebrew inseri tions on small upright slabsO f marble , or of common ime stone , raised after the

manner generally used in the East . Many O f these are

broken and dilapidated ; and altogether the scene O ffers

a most desolate and melancholy appearance . And frmo

the solitude of these hills, Where no living creature is

O F GLO RY. 1 35

seen ; from the ruinous state of the tombs, some broken,

some overthrown , and others half open , one might ima

gine that the trumpet of judgment had already sounded ,and that the valley of Jehoshaphat w as about to renderup its dead .

8

O n this consecrated ground our ancient brethren placedtheir lodge , as a sacred basement for the foot O f the

ladder, passing over a series of holy symbols, and reaching to the highest heavens ; veiled from the natural eyeofman by a cloudy canopy , b ut vi sible to the eye of faithas the consecrated dwelling of the Most High , seated ona throne of Light , and shining , “ like j asper and a sar

dine stone surrounded with a Rainbow like unto an

emerald , and holding in his right hand the Great Bookwith seven Seals, which no man is worthy to open b utthe Lion of the tribe of Judah .

” 9

In the lowest abyss of the valley , reminding us of thecavern in which John the Baptist dwelt in the wilderness of Judea ; and the grotto of the Evangelist in the

island of Patmos , where he w as favoured with visionsand revelations of the most sacred character, w e find thebasis of our symbol ; an altar inscribed with the circleand parallel lines , as a support to the great lights of

masonry and the theological Ladder ; concerning whichthere have been , at vari ous periods, several differentO pinions amongst the fraternity. This mysterious circlew as not introduced into masonry , as a com ound symbolin its present form , till about the midd e of the lastcentury. .T he occasion and time of its introduction are

equally uncertain, b ut I am inclined to think that it w as

first inserted by Bro . Dunck erley, as a finish to the

symbolism of the masonic ladder, and to form an appropriate altar for the Holy Bible , Compasses, and Square .

Martin Clare’s Lectures had the circle and point , b ut notthe perpendicular parallel lines, which were a subsequentaddition .

T he Emblem is now sufficiently expressive to demandour utmost attention and I have bestowed considerablepains in collecting the several interpretations which thevarying fancies of ingenious brethren have at different

8 Pict . BibL, Joel iii . , 2 . C hateaub . , vol. p . 39 . Clarke, vol. u. ,

c . 7 . Buckingham , vol. i . , p . 293 . Richardson, vol. ii. , p . 363 .

Rev. iv. , 2. 3 ; v. , 1-5 .

136 T HE SYMBO Lperiods attached to it ; and a chronologicalw ill constitute the most intelligible and persplcuous

mode of arriving at the true meaning of the symbol .1 . Its earliest reference goes as far back as the for

mation of the universe . T he circle w as supposed torepresent the Deity diffused through all space , and theparallel lines, the heavens and the earth , because Moses,in recording the circumstance , commences his book withthe words , “ In the beginning God created the hea vensand the earth.

”T he cabalistic Jews entertained some

curious fancies about this emblem , although instead of

two perpendicular parallel l ines, they used semicircles ;but the reference w as precisely the same. They heldthat the circle of every thing commences and terminateswith God ; the Almighty Creator being the beginningand end of the circle , the smallest atom within each O f

the semicircles proceeding from him . In the first instanceit descends to the angelic , then by ordained degrees tothe ethereal , from that to the lunar sphere , and then to

our globe , which Is first matter ; this terminates the semicircle the farthest removed from the perfection of the

Creator ; then commences the other semicircle, which as

cende to the elements ; from them to mists, then to

plants ; from them to irrational beings, and lastly toman ; ascending from a lesser to a greater intelligence ,stepping the intellectual faculty of the superior intelligence of a divine origin, which IS the ultimate connectionbetween them , not alone from the angelic nature , b utthrough it with the Supreme D ivinity itself; the circlebeing thereby completed and graduated by all beings ;that is, beginning with the heavens or celest ial and superior, from major to minor ; and then from minor to

maj or , commencing with the earth or first matter , sothat the circle which commences with God, and terminates with him , is completed .

10

2 . O thers fancied that the circle and parallel linesreferred to the earth under the influence of night ahdday, and that the point represented the internal firewhich the Pythagoreans believed to exist In the centreO f the earth . And it might also have a reference toWhat the Rabbins say respecting the creation, that three

R . Manasseh ben Israel . COncil. , vol. i. , p . 3 .

138 T HE SYMBO Lmoon and stars have a delegated government in thenight , because they then appear with splendour, and givea supply of light which the sun does not then immediately afford.

3 . T he next interpretation of the symbol i' efers '

to the

creation ofman . T he garden ofEden contained the primary emanation of the Deity—the spirit that producedthought , reason , and understanding in the first createdpair—and it was of a circular form . In the centre of

this circle God placed a certain tree , which was the sub

jcet of the original covenant with his creatures ; and a

symbol of the life which had just been bestowed uponour great progenitors ; and also of a future and still morehappy life , which the circle , without beginning ‘

or end,denoted would b e eternal ; while the tree of knowledgeof good and evil was made the test of their O bedience .

Adam andEve were the two perpendicular parallel lines ;being placed in the garden in a state of trIal , as the ob

j ects of God’sj ustice and mercy; and when , by transgression , the guilty pair fell from their high estate , by eatin

gthe forbidden fruit , justice demanded the threatene

penalty O f death , b ut mercy interposed , and they werebanished from that happy region into a world of care ,and pain , and s ickness deprived of immortality and

happiness ; with their eyes O pened to distinguish b etween good and evil , and to understand the severity of

their lot . And it was lest they should violate the centralpoint by eating O f the tree of life , and thus exist foreverIn mi sery, that they were expelled from the divine circleO f purity , to earn their bread by daily toil and labour .

T h1s O pinion w as entertained by some of our brethrentowards the close of the last century ; and they considered the circular garden O f Eden under the superintendenceof our first parents, as a symbol of the Universe , whichis also a circle or sphere , under the guardianship of the

justice and mercy of God and the diagram w as the

circle flanked by two lines erpendicular and parallel .4 . T he emblem has also geen referred to the Cherubic

form which was placed at the gate ofParadise toprevent

the return of our first parents to that region 0 neverending hap iness and delight , after their fall from purityand rectitude , in the attempt to acquire forbidden knowledge. T he fire unfolding itself, ” or globe of fire , as

O F GLO RY. 1 39

described by the prophet Ezek iel , represented the Deity ,and the living creatures on one side , and wheels on '

theother , denoted his power and goodness.

4 This was theinterpretation ofArchbishop Newcome , who wrote ab outthe t1me when this symbol was first introduced into ma

soury. In his notes on the prophet Ezekiel , he gives anexemplification of our perpendicular parallel lines. In

that prophet’s description of the Cherubim , the following passage occurs ! “ They turned not when they went ,they w ent every one straight forward on which thelearned prelate thus remarks ! T he wheels and horsesof chariots bend and make a circuit in turning ; b ut thisdivine machine , animated by one spirit , moved uniformlytogether ; the same line being always preserved betweenthe corresponding cherubs and wheels, the sides of the rectangle limitin the whole, being a lways para llel, and the

same faces ofgeach cherub always looking onward in thesame direction with the face of the charioteer. This

proceeding directly on , in the same undeviating , inflexile position , seems to show their steadiness in performing the divine w ill , which advances to its destined goalright onwards And again, “ T he axis of theformer wheelsis a lways pa ra llel to tha t of the la tter . T he Wheels are supposed to express the revolutions of God’s providence ,which are regular, though they appear intricate.

”

5 . It is a curious fact , and may serve as a practicalillustration of our subject , that when the first races ofmen after the deluge became so numerous as to crowdthe spot where they had settled with a redundant Opu

lation , and they began to b e afraid that it w ou (1 b e

necessary for a great portion of them to disperse , andfind out new colonies for the subsistence of their tribes,they adopted the singular expedient of building a gigantic O b elisk ,

'

or tower, as a common centre to the circlewhich their migrations to the north , south , east , andwest , might form ; where they could assemble as at a

point of union on any emergency that might occur ; andthey appear to have been desirous of embodying theprinciple in the eculiar figure and character of thehee . According it w as constructed in the form of the

frustrum of a cone , with a graduated ascent ; and a risingEz ek . i . , 4

140 T HE SYMBO L

like a geometrical staircase, wound round theon which not only men b ut cattle were -

able totravel to the summit . T he “

apex of‘

the pyramid , or

oint , contained angapartment secluded

‘

fromcommon observation , which w as denominated HEAVEN ,

and contained , amongst other secret ap aratus, .an ob ;servatory for astronomical purposes. An this hypothesis is corroborated by the original Words of Moses, whendescribing the Tower of Babel , which are not , as our

authorized translation specifies, “ whose top shall reach toheaven ,

”b ut whose top shall be heaven or, in other

words, the place where the autopsia of the initiationsshould b e consummated.

Now , as this Tower contained seven stages,ments, one above another, it formed a stupendtration of the oint within a circle , combined with theseven-stepped adder, as exemplified in the SpuriousFreemasonry of Persia , 15 and the Sephiroth of Jew s.

16

T he ascent was by an inclined plane , and therefore con

tained “staves or rounds innumerable ,” minute though

they would b e , with a gateway at each stage to preventany unauthorized intrusion on the regions above . ThusVerstegan says,

“ T he passage to mount vp , w as verywyde and grete , and went wynding about on the out

syd ; the middle and inward parte for the more strengthb eeing alle massie ; and by carte , camels, dromedaries,horses, asses, and mules, the carriages were borne and

drawn vp ; and by the w ay were many lodginges and

hostreries both for man and beast .” 17 And Benj amin ofTudela , who inspected the remains in the twelfth century ,descri bes it as a spiral passage , built into the Tower, instages of ten yards each , leading up to the summit , fromwhich w e have a prospect of twenty miles— the countrybeing one wide plain , and quite level .”Here , then , w e have an illustration , at a very early

period. of the world’s existence , of a great Circle , with a

a partment which represented heaven, and a pathw ay or Ladder of graduated steps or rounds leading to it ,which none b ut the initiated were permitted to ascend.In this apartment , at the conclusion of the initiations

‘5 See the Signs and Symbols, N . Ed. , p . 166.

1° Ib id. , p . 151 .

‘7 Rest . D ec . Int. , p . 4 .

142 T HE SYMBO Lwell as the universal application ofChristiani ty , are generally considered to b e the two St . Johns.

7 . O thers there are who apply the symbol to thatsingular type in the prophecy of Zechariah , which w as

intended to pourtray the establishment of the Gospel onthe ruins of the Law . T he passage is very remarkable ,and I quote it entire .

“ I took unto me two Staves ;the one I called Beauty , and the other I called Bands ;and I fed the flock. Thi ec shepherds also I cut ofl'

in

one month ; and my soul loathed them , and their soulalso abhorred me . Then said I , I will not feed you ;that that dieth , let it die ; and that that is to b e cut off,let it b e cut O ff ; and let the rest eat every one the fleshof another. And I took my staff, even Beauty , and cut

it asunder, that I might break my covenantWhich I hadmade with all the peo le . And it was broken in thatday ; and so the poor O the flock that waited u on me

knew that it was the word of the Lord . An I saidunto them , If ye think good , give me my price ; and ifnot , forbear. SO they weighed for my price thirtypieces of silver. And the Lord said unto me , Cast itunto the potter ; a goodly price that I w as prized at ofthem . And I took the thirty pieces of silver, and castthem to the potter in the house of the Lord . Then Icut asunder mine other stad even Bands, that I mightbreak'

the brotherhood between Judah and Israel .”20Here the circle represents the great Being who dicta

ted the prophecy , of which himself w as the subject ;the centre symbolized “ the flock of the slaughter, ” or

the Jewish nation ; the parallel lines, Beauty and

Bands, or in other words, LO VE and UNITY , to signifythe brotherhood between Judah and Israel . Thus in a

masonic song which w as written about the period whenthis expressive symbol was introduced into the O rder,we find the following characteristic reference to thesetwo parallels under the signification of Beauty and

Bands.

Ascending to her native sky ,Let masonry increase ;

A gIO Ii ous pillar raised on high,Integrity its base .

9“Zech. xi. 7—14.

O F GLO RY. 43

Peace adds to olive boughs, entwin’d,An emblematic dove,

As stamp’d upon the mason

’s mind

Are UNITY and LOVE .

T he staff was a type of many orders of men. As a

crook it was the ensign of a shepherd ; as a crozier,which varies very little from a shepherd’s crook , itcharacterises a bishop or a

IprOphet ; as a sceptre it

designated a king . Bishop all says , in his explanation of this symbol , “ the one called Beauty, w as the

staff of mercy , and gracious pleasurable protection ; theother, called Bands , w as the staff of un1ty for conjoining the church , or O f j ust censure and correction to

those who are O pposed to it .

”As if he had said , since

they refused to b e united to me in love , under the typeof the staff of Beauty , I will break my other staff,Bands , to signify the destruction of Jerusalem , and the

dissolution and dispersion of the Brotherhood whichhitherto subsisted between my people .

Some , however, are of opinion that the whole transaction was intended as a representation of the circumstances attending the treachery of Judas Iscariot to hisMaster ; and, indeed , the Jews themselves expound theprophecy as being applicable to the Messiah . T he

app ication of Beauty and Bands to the science ofFreemasonry was in much esteem with our brethren at the

b eginning of the present century ; b ut at the reunion ,

b eing pronounced inconsistent with the general plan of

the O rder, it was expunged and is now nearly forgotten, except by a few old masons, who may, perhaps ,recollect the illustration as an incidental subj ect of re

mark amongst the fraternity O f that period .

8 . Again ; the two parallel lines were sometimesreferred to the two great dispensations— the Law and

the Gospel , thus omitting the patriarchal system , which ,as they believed , was not an actual religious dispensation , because it w as not formally delivered by the

Divinity unto man ; and had no written Law . If thisinterpretation b e true , the Parallels would b e Moses and

Christ ; a disposition which does not correspond withthe true principles of the O rder ; although In some ofits definitions, the latter, as Jehovah , has been referredto the point. If the hypothesis of the Sun and Moon

144 T HE SYM BO Lb e adopted , as hinted above , the arallels would b eMoses and Joshua ; for O nk elos , an some other Rabbins are of opinion , that Moses imparted to Joshua a

part of that lustre which surrounded his countenancewhen he descended from the mount , after his conversation with Jehovah . Thus they say, Moses shined likethe Sun, and Joshua like the Moon.

Under this head may b e classed the reference whichwas sometimes assigned to the parallel lines, of

,

the

pillar of a cloud and of fire which accompanied and

guided the course of the Israelites at their Exodus , fromEgyptian bondag e ; and was typified in the two greatpillars of Solomon’s porch , that the people might recallthis g reat event

'

to their remembrance , whenever theywent in or out of the Temple for worship and understand that during the whole of their wanderings in thewilderness they were led, not so much by Moses as bythe Hand of God, who had adopted them as his peculiar people.

O thers have sought a solution of the enigma inthe science of astronomy. These affirm that the pointin the centre represents the Sn reme Being ; the circleindicates the annual circuit of t e sun and the parallellines mark out the solstices , within which that circuitis limited. And they deduce from the hypothesis thiscorollary , that the mason , by subjecting himself to duebounds, in imitation of that glorious luminary , w ill notwander from the path of duty.

This doctrine will require no refutation in the Oplmon

of those who do not consider Freemasonry to b e an

astronomi cal figment. And it is quite clear that whenthis symbol w as introduced into the O rder, the brethrennever dreamt of interpreting Freemasonry by “

refer

ence to the solar system , as is fully evincedb y the pub

lications O f C alcott and Hutchinson , b oth fof whom

thesis , how strained or far fetchAn amusing instance r

of this ishis edition of Mallet’s Northernnote on the Scandinavian triad,

1 46 T HE SYMBO Lwere , it would not deceive us nor shouldw e suffer decetion . In going round this circle , w e must necessari yt ouch on both those parallel lines as well as on the

Sacred Volume and while a mason keeps himself thuscircumscribed , he cannot seriously err

‘

from the path ofdut

1)2

r

. O ne other interpretation remains to b e noticed .

T he point is supposed to symbolize an individual masoncircumscribed by the circle of virtue while the two per

pendicular parallel lines by which the circumference isbounded and supported , are the representat ives of FAITHand PRACTICE . This is the definition.

sents an individual brother, and the circlline ofhis duty to God and man ; beyondnever to suffer his passions, prej udices, or interests tobetray him . T he two parallel l ines represent St . Johnthe Baptist and St . John the Evangelist , who were perfeet parallels in Christianity as well as in masonry ; andupon the vertex rests the Holy Bible , which points outthe whole duty ofman. In a progress round thiscircle ,the two lines and the Bible restrict us to a certain path ,and if this path b e steadily persevered in , it will enableus to mount the ladder, through the gates of Faith , Hope ,and Charity ; and finally to take our seat in the blessedregions of immortality.

In the lectures which are still delivered in our old

provincial lodges , the following il lustration IS used .

From the building of the first Temple at Jerusalem to

the Babylonish captivity , the lodges of Freemasons werededicated to King Solomon ; having from the deliveranceout ofEgyp t to the first named period been dedicated toMoses. From the building of the second Temple to theadvent of"Christ , they were dedicated to Zerubbabel and

from that time to the final destruction of the T emple byTitus, they were dedicated to St . John the Baptist .O wing to the calamities which were occasioned by thatmemorable occurrence , Freemasonry declined ; manylodges were broken up and the brethrenwere afraid tomeet without an acknowledged head . At length a secretmeeting Of w as holden in the city ofBenjamin ;who deputed seven b rethren to solicit St . John the

Evangelist , who w as

accept the office of

or GLO RY. 47

deputation, that having been initiated into masonry inhis youth , he would cheerfully acquiesce in their request ,although now well stricken in years ; thus completing byhis learning what St . John the Baptist had begun by hiszeal and drawing what Freemasons call a line parallel ;ever since which , the Lodges in all Christian countriesare , or ought to b e , dedicated to the tw o St . Johns.

These various con '

ectures, like “a cluster ofpomegra

nates with pleasant ruits,” which have been the produce

of different periods and phases O f the O rder, are all ingenions if they b e not orthodox. Like the fat kine of

Pharoah , they equally display a beneficial nurture , andpoint out its moral and religious tendency. Here is no

overstraining O f facts, no unnatural antagonism , to servethe purpose of some wild or untenable theory ; b utevery interpretation is alike consonant with the deductions of reason , without being at variance w ith '

revela

tion , or contrary to the established laws ofNature . Each ,like the rowth of the acacia , has budded in its spring ,flourishedits brief period of summer, and shed its leavesin autumn , to make room for its successor ; which haspursued a parallel course ; and the following lecturewill b e devoted to a consideration ofwhich is the mosteligible interpretat ion in consonance with the generalprinciples on which Freemasonry has been founded.

148 THE SYMBO L

LECTURE VI .

(Ep ist le athtcutnrq

BRO . TH O MAS CLEAR , w M

J. C . SM ITH ,

G . T . CASWELL ,C . s. CLARKE ,

JO HN CRITCHLEY ,G. PRICE ,

T . BO LTO N ,

D . L . DAVIS,

Of the St. Peter’s L odge, Wolverhampton, No. 607 .

MY DEAR BRE THREN AND F RIENDS

T he consciousness that you still retain a lively recollection of my presence amongst you , when a mutualinterchange of afl

'

ection and thought cemented an intercourse which commenced under circumstances of the

greatest personal interest to myself ; and w as not onlycontinued during the entire period ofmy residence as theIncumbent of the Collegiate Church , and the head of theEcclesiastical Establishment in the town , b ut terminatedin a public and spontaneous demonstration of the feelings that you were kind enough to entertain towards me

150 THE SYMBO L

Tattle the any

Enqui ry into the true meaning of the C ircle and

L ines

“ In regard to the doctrine of our Saviour , and the Christian reve

lation, it proceeded from the East . T he Star which proclaimed thebirth of the '

Son of God, appeared in the East . T he East was an

expression used by the prophets to denote the Redeemer. Fromthence it may well be conceived that we should profess our prayers tob e from thence ; if we profess , by being masons that we are a societyof the servants of that Divinity whose abode is in the centre of theheavens.

”

HU TCHINSO N.

T o Thee , whose temple is all space ,Whose altar , earth, sea , skies !O ne chorus let all being raiseAll Nature’s incense rise ! POPE

SO MANY reflecti ons arise in the mind on a full consideration of this comprehensive symbol ;river augmented by the rich contributions of its tributarystreams ; and so various are the Opinionswhich successiveraces of masons have entertained respecting its real

interpretation , that w e find it impossible to dismiss thesubj ect without some brief statement of our own Vi ews0 11 those particular points which have hitherto dividedthe fraternity. We need b e under no surprise thatinterpretations of an symbol should vary bypassing through difl

'

erent hands, because every one knowsthat in the most common transactions of life , accountsrelated by several eye

-witnesses, however they mayassimilate in facts, differ considerably in the details.

This is not a novel observation , for it is ment ioned bySir Walter Raleigh and many others, as constituting one

O F GLO RY. 15 1

of the greatest obstructions in the compilation of history.

Different authorities produce such adverse accounts of

the‘

selfsame fact , that confidence is shaken, and it b e

comes difficult , if not absolutely impossible , to distinguishbetween truth and falsehood. Such being the obstacleswhich are always found to embarrass a narrator of his

torical truth , w e no longer wonder that there should b ediverse opinions on subjects merely speculative , whichare not based on any indisputable authority.

Such is the position of the symbol before us. It has

been interpreted differently at different periods, and

successive Grand Lodges have sanctioned each new

hypothesis as it arose ; although in some cases the expla

nation appears to have been at variance with analogyand the general principles O f the O rder. T he theory , forinstance , which places the Deity in the centre of the

circle , is opposed by his own assertion when ,He says,“ D o I not fill heaven and earth , saith the Lord .

” 1 T he

point is evidently a misapprOpriat ion of the Creator ; ande was more correctly represented in the ancient hieroglyphics by the entire circle. T he cabalistic Jews, indeed ,used a symbol resembling the circle and point , by describing a circle round the letter Jod ; b ut it w as the letter ,and not the situation where it w as placed , viz . , in thecentre , which they interpreted as an emblem of the

Deity ; which might probably b e the reason why Hutchinson, in our motto , confines him to the centre O f

heaven, when our Scriptures represent him as beingpeculiarly present , not in the centre , b ut in the highest

heaven.

This is further evidenced by the fact , that they usedan equilateral triangle for the same purpose more frequently than a circle . It w as the Letter that formedthe idea of God and they pronounced upon it thisglowing enconium.

“ It is a ray of Light which dartsa lustre too transcendent for the contemplation ofmortaleye ; and though the thoughts of man may ervade the

universe , they cannot reach the effulgent ight whichstreams from the letter JO D .

T he centre,

is a symbol of Time , and the circle of

Eternity. T he latter , like the universe , being unlimited

Jer. xxiii. , 24.

152 T HE SYMBO Lin its extent ; for time is b ut as a point compared w itheternity, and equidistant from all parts of its infinitelyextended circumference ; because the latter occupied thesame indefinite space before the creation Of our System ,

as it will do when time is extinguished , and this earth ,with all that it contains, shall b e destroyed . And therefore the hypothesis which would confine the Eternal ,whom the heaven of heavens cannot contain ,

2 to the

emblem O f time , is evidently unsound , and must b erej ected . T he ancients took the entire Universe for thecentre , and left the circumference undefined ; b ut stillit was tenaciously asserted that dens circulus est, includingthe circumference how boundless soever it might b e ;and our emblem w as not Intended to embrace such an

indefinite and comprehensive illustration .

It is true , in the Pythagorean circle , or the universe ,the central fire represented UNITY ; b ut it w as not

referred to the O ne God the Creator, b ut to .Vesta, ofwhose inextinguishable fire it w as an emblem , for Vestasignifies fire ; and therefore her temples were generallyspherical , to represent the universal circle . T he Bas1

deans , on the other hand , confined their supreme Deity ,whom they called IA O (Jehovah) , Abraxas or Meithras ,to the circle of the year, which Is as b ad as placingin the centre , and perhaps worse , as a single year is a

more perverse limitat ion than all time . St . Jeromeinforms us that Basilides gave to the Almighty themonstrous name of Abraxas, because , according to theimport of the Greek letters, and the number of days Inthe Sun’s course , Abraxas is found in the circle of the

Sun , in the same manner as the word Meithras w as alsofound by the Gentiles, because the letters contained thesame number. Thus Basilides made the circle to consistof three hundred and sixty-five heavens, and placedAbraxas or the Sun in the centre ; and referred him to

Jesus Christ the Sun of Righteousn

In conformity with this doctrine , w e find on numbersof the Basilidean gems, the figure of a Cock ; which .

according to Montfaucon, “ is , without doubt, a symbolof the Sun , who holds in his hand a whip to animate hishorseswith , while travelling on his unvarying circle and

2 1 Kings viii , 27.

54 T HE SYMBO L

observed a lofty column which at mid-day, at the summersolstice , casts no shadow , which shows that it is thecentre of the earth .

” Bernard , who travelled in the year867 , speaks of the same thing . Between the aforesaidfour churches is a parvis without roof, the walls ofwhichshine like gold , and the pavement is laid with preciousstones and in the middle four chains coming from eachof the four churches, join in a point which is said"

to b e

the middle of the world .

” Saewulf, who travelled A .D

1 1 02 , adds, “at the head of the church of the Holy

Sepulchre , in the wall outside , not far from Calvary , is aplace called Compass, which our Lord Jesus Christ himself signified and measured with his own hand as the

middle of the world .

”Sir John Maundeville , A .D , 1 322 ,

adds his testimony to the same belief. He says, Judea isthe heart and middle of all the world and hence it was

right that he who created all the world should suffer forus at Jerusalem , which is the middle of the world , to theend and intent that his passion and death, which w as

published there , might b e known equally to all parts ofthe world .

” And speaking of the church of the HolySepul chre , he says , “ in the midst of that church is a

compass, in which Joseph ofArimathea laid the body ofour Lord when he had taken him down from the cross,and washed his wounds. And that compass, men say,is the middle of the world .

T he Rabbi Judah a Levi says , in confirmation of thishypothesis, as the heart is in the centre of the body , sois the Holy L and the centre of the world’s population.

and is therefore more accep table to the Lord . F or

the world is divided into seven climates , that land issituated in the best of them the Psalmist describes it asbeautiful for situation , and the j oy of the whole earth .

There it w as that Cain and Abel contended , and Cain’spunishment consisted in being banished from it. T he

patriarchs selected it for their place of interment . Abraham satisfied the children he had by Keturah withpresents, that they might quit it and leave Isaac in quietpossession of its fertile mountains and plains. Esau

abandoned it entirely to Jacob , and went to dwell inSeir. From all which it is collected , that this countryw as ever considered to b e peculiarly and exclusivelyholy.

” Hence the Holy Land was esteemed the central

O F GLO RY. 155

point , while the rest of the world O ccupied the outercircle , and were accounted by the Jews to b e profane .

This interpretation, however , is insufficient to reconcilethe anomaly of confining the Deity to the centre , or anyother place although his divine Shekinah might and didoccupy the Sanctum Sanctorum , in the Temple at Jerusalem , whi ch , as we have just seen, was believed toconstitute the centre of the earth .

T he true religion , or Light , as we Christians conscientiously believe , is now universally diffused , and thereforewould b e more aptly represented by the circumference ,bounded only the limits of the habitable globe ; for thelight is gradually dispelling the darkness by the laboursof our indefatigable missionary establishments ; and in

God’s good time it will enlighten the whole universe ,radiating in all directions to the heaven of heavens, till itblends with the circumambient lustre which surroundsthe throne of God.

It would b e the height of presumption to circumscribethe omnipresent Deity within the narrow limits of a

religion , which , though revealed from Heaven , and con

sequently true , during the period of its lawful authority ,is no longer in force . T he Sceptre has departed fromJudah , and the temporary system which i t upheld hasbeen superseded by a dispensation that is destined to b euniversal . T he Jewish religion was for one nation only,while Christianity is a light to lighten the Gentiles, aswell as the glory of

‘

the people of Israel . Still w e firmlybelieve that the O ld Testament is not contrary to theNew ; for both in the O ld and New Testament everlasting life is offered to mankind by Christ , who is the onlyMediator between God and man.

Let it not b e thought that it is my intention to offer

any disparagement to our Jewish brethren , or to the

religion they profess ; for the subj ect I am discussing isopen to them , and to all who acknowledge the being of

a God. I interpret the symbol according to my own

convictions as a‘ minister O f the Gospel who is not

ashamed of the Cross of Christ. T he Jews are an extra

ordinary people , for they remain unchanged amidst thepolitical fluctuations of nearly 2 000 years. They are

entitled to our consideration and our gratitude ; for weare indebted to them for the. blessing of Moses and the

156 T HE SYM B O L

prophets, without which w e should b e ignorant of thehistory of the world , and the ways of God to man ; and

should have wanted those glorious and divine preceptswhich are a source of consolation when almost ‘

everything else fails. Homer and Virgil are sublime ; butwhat are they when compared with Moses and David ,who were inspired by the Deity to indite a series of

divine hymns which cast every other composition intothe shade . They are full O f such exalted strains O f ietyand devotion, as a writer of the last century w el ex

presses it, such beaut iful and animated descriptions of

the power, the wisdom , the mercy , and the goodness of

God, that it is impossible for any one to read themwithout feeling his heart inflamed with the most ardentaffection towards the Great Creator and Governor of

the Universe .

And although , in conformity with the voice O f theirown prophet , they are scattered among all people fromone end O f the earth to the o ther , yet they are not

totally destroyed , b ut still subsist as a distinct people .

“ T he Jewish nation, like the Bush of Moses, hath beenalways burning b ut never consumed . And what a mar

vellons thing it is that after so many wars, battles, andseiges ; after so many fires, famines, and pestilences ;after so many years of captivity , slavery , and misery ,they are not destroyed utterly , and although scatteredare still distinct . Where is there anything comparableto this to b e found in all the histories, and in all the

nations under the Sun ?”As to the proj ect of converting the Jews to Christi

anity— it is not to b e thought of until the time of their

restoration shall arrive . T he attempt is sure to b e unsuc

cessful , because it bears a close resemblance to a wish tofrustrate the prophecies. It has been predicted thatthey shall b e dispersed among all nations and not b e

amalgamated with any ; b ut their conversion would produce marriages and intermarriages with Christian people ,and in a few generations the distinction would b e lost .

God has appointed a time when they shall b e restoredand converted to the true religion and when that timecomes, nothing can prevent the fulfilment ofthe prophecy.

T he omnipresent Deity wants no assistance in the aecomplishment of his purposes ; and when i t i s hi s gracious

158 T HE SYMB O Lthe Messiah or Christ in the New . Hence the followingsingular elucidation of the above doctrine has been deduced, and is actually in practice by some of our ~lodges

at the present day.

O ur ancient brethren, 1 11 depicting on the

Board the Plumb , the Rule , the Level , and theMaul , intended by the latter to represent the pointwithin a circle ; and in a speculative sense referred themto the death of T G A O T U , or Christ upon the Cross.

And as, in the allegory , the above instruments were used ,so in the fact , they were really concerned in the deathof the actual Grand Master, whose Cross w as formedfrom the j unction of the Level and the Plumb . Now as

the point within a circle is a very ancient symbol , andwas venerated in many nations, as a representat ive of

the Deity , it is considered by those who adopt thisexposition to refer to the Eternal Father, who gave hisSon to die for the sins ofmen.

They go on to say in their application of the symbol ,that as Speculative Masons w e ought not to b e contentedwith deriving one moral lesson from every single emblemdepicted on our Tracing Board ; b ut to consider eachas a text on which to build a copious Lecture. F or

instance ; the point within a circle , in the first degree ,has an application totally different from what it bears inthe third . In the former it describes the boundary lineof a mason’

s path through this life , the limits of whichare the precep ts of the Law and Gospel , by which he iscircumscribed to prevent his going astray . And if he

adheres to these precepts , amidst evil report goodreport , the Ladder, whose foot is placed on the HolyBib le , will conduct him to a celestial mansion whic h isat present veiled from mortal eye by the starry firma

ment.But in the third degree this emblem has a mystical

reference to Christ as our centre ; according to his owndeclaration where tw o or three are gathered togetherin my name , there am I in the midst of them .

”T he

prayer which was formerly used is considered very appropriate by those who adopt this mode of explaining thecircle and point . It began thus ; “ O Lord God, thougreat and universal mason of the world , and first bu ilderof man as it were a Temple , b e with us as thou h ast

O F GLO RY. 59

promised , that when two or three are gathered together

ln thy Name , thou wil t b e in the midst of them , &c .

After our Lord’s resurrection , the disciples changedtheir time of assembling together in closely tyled l odges ,for fear of their enemies, from the seventh to the firstday of the week ; and on that day our Lord appeared toMary and directed her to go to his brethren, and informthem that he was about to ascend to the Grand Lodgeabove , into the presence of him who was both his Fatherand their Father ; and in the evening when they wereassembled together, “ the doors being shut , ” or in otherwords, the lodge being closely tyled, came Jesus and

stood in the midst of them , making use of the masoni cgreetin

“ Peace b e with you.

”O ur brethren would

natural y feel surprised at the presence of a stranger in a

closely tyled lodge b ut when he had given them proofs(by showing them these signs of distress in his handsand feet and left breast , ) that he w as their Brother, theydismissed all fear and rej oiced exceedingly.

It Was here that he promised to b e always l n the

midst of t hem ; and cheered by the recollection of thisgracious promise , they were naturally led to the hop e of

finding him within the centre of their circle wheneverregularly assembled in a j ust and perfect lodge dedicatedto the glory of God and the welfare ofmankind . Henceall Christian masons are required by the circle and pointto understand , that whenever they meet as brethren,his Allseeing Eye is present in the centre ; and thus theyare incited to discharge their duties towards him and to

each other with freedom , fervency , and zeal . Thus, asthose whose who use this illustration conclude , all our

emblems having a tendency to inculcate the practice of

virtue amongst its genuine professors , the more morallessons we can derive from any of our emblems, the moresecurely founded will b e the respect which Masonrymay claim at the hands of all mankind .

T he two perpendicular parallel lines have been appropriated to Moses and Solomon , on the presumption thatthey represent those tw o parallel edifices, the Tabernacleand Temple ; these being the only two places in the

early ages of the world where the trué worship of God

was celebrated ; and the above masonic worthies beingthe builders of these mysterious sacred oratories, are

1 60 T HE SYMBO Lconsidered to b e the legitimate patrons of an O rder thatprofesses to b e based on the science of decorative architecture .

Some ofour brethren, however, are 1nclined to questionthe propriety of this ascription and to doubt whetherits truth can b e accurately demonstrated b y a reference

to facts. They argue that if one of these parallels b eassigned to Moses as the builder of the Tabernacle , thepaternity of the other may b e justly contested by Zerubbabel and Herod , each of whom built the Temple at

Jerusalem , as well as Solomon. And if tha t edifice b emeant , which , according to the testimony of the prophetHaggai , w as the most glorious, the preference must b egiven to Herod , because it was his Temple which w as

enlightened by the actual presence of the Prince of

Peace , of whom the Shekinah of the Jews was b ut a

symbol ; and consequently w as superior to that of eitherSolomon or Zerubbabel .T he true mason, however, will hesitate to admit the

claim of Herod , as one of the Parallels of the O rder ;because he was so far from professing the true faith , thatthe historian has recorded of him , that he labouredzealously to remove all the prejudices of the Jew s in

favour of the law of Moses , by introducing among themthe customs of heathen nations ; by which he intended ,if possible , to Romanize Judea . T he designs which hehad manifestly formed against their religion, and his

violation of every custom to which the Jews were sin

c erely attached , appear to have been considered thecertain forerunners of some dreadful evil to that people .

Herod was in name their king , b ut in deed the enemy of

their country and their God.

T he above appropriation is further encumbered withthe anomaly of four claimants to the parallelism of the

O rder ; viz . , Moses, Solomon , Zerubbabel , and Herod ;and I cannot see any alternative b ut to admit or rej ectthem all ; and those who have adopted this view of the

case , unanimously agree to prefer the latter. If, how

ever, as some are inclined to think , the parallels b eesteemed symbols of the two great dispensations ‘

of

religion , they would then apply to Moses and Christ ,who were really parallels in many important respects ,while Moses and Solomon possessed no single attribute

162 T HE SYMBO Lglory than Moses , inasmuch as .

“ he who hath bui ldedthe house hath more honour than the house ; that is ,the difference between Christ and Moses is that which isbetween him who creates and the thing created ; andthen, having before ascribed the creation of the world toChrist , he adds , he that built all things is

Masonry has not ventured to introduce the Redeemer ofmankind as one of its great Parallels, becausein neither of his natures has he

,any, equal . As man he

was sinless—as God he w as divine . Besides , Christ i s noother than Jehovah , T G A O T U , and he is symbolizedby the circle . If, therefore , the parallel l ines have anyreference to this great Being , they can b e no other thanhis divine and human natures, which would b e masoni

cally inapplicable ; andw e have already a very significantemblem to the same effect , viz . , the pentalpha , doubletriangle , or seal of Solomon .

T he circumambulation of the candidate is generallypresumed to have an intimate connection with the

symbol under our consideration ; and therefore somehave considered that originally the space included withinthe two parallel lines, from one extremity to the other,north and south as well as east and west , which is an

oblong square , represented the Lodge ; the circumferenceof the circle being the boundary line threaded during theceremony ; the centre being the candidate , or roughashlar , the point from which all superficial and solidfigures emanate , in the first or most superficial part of

Masonry ; for if one limb of the compasses b e fixed , andthe other movable , the point formed by the first touchof the latter, if continued , would form the circumferenceof a circle . In this case , the pedestal on which the

Sacred Volume rests would represent Wisdom , O r[

the

W . M. ; and the two lines Strength and Beauty , or theS . W. and J . W. ; the Ladder, the three TheologicalVirtues, and the summit , perfection , symb olized by theperfect ashlar. T he whole being crown‘

ed by an etherealmansion veiled from mortal eye by the starryfirmament ;

or, as it is termed by Job , theface of God’s throne/”1,and surrounded by clouds and darkness ,the dwelling-place of the Most High is hi

Heb . iii., 376 . Job xxvi. , 9.

‘2 PS. xcvii ., 2.

O F GLO RY. . 163

view , his decisions are the result of unerring justice and

constitutes a lucid symbol of the omnipresentand omnipotent Deity , whose Throne is in the highestheavens, the .region of

perpetual light , and not in the

central point of Time ! or the act of going to heaven isalways represented by ascending.

13. !Job says God is in

the height ; thick clouds are a covering to him whichis confirmed by Jeremiah, who adds , “ the Lord shall cryfrom on high,

” 15and not from the centre .

16 David in hisremarkable rophecy says , Thou hast ascended up on

high .

”17 Andin fulfilment of this prediction, the Apostleaffirms that Christ was made higher than the heavens ; 18ascended above all the heavens ; 19 and sitteth at the righthand ofMaj esty in high places ” ?0

This idea of perfect happiness above the skies, theresidence of the Supreme Deity , w as not confined to theJews and Christians, b ut w as universal ly admitted bythe heathen . It is clearly enunciated by Homer in theIliad , and by Hesiod in his Theogony , who measures thedistance between the highest heaven and the lowest hell ,by the falling of a heavy weight , which he says, notwithstanding the inconceivable ra idity of its course , wil ltake nine days and nights to all from heaven to earth ,and the same length of time to descend from the earth toTartarus. It will , however, b e observed , that althoughGod is thus said to dw ell in the highest heavens, yetbeing omnipresent , he is bound to no limit or space ; andthe expression is merely intended to imply that there hisglory is more particularly manifested .

Considered in the above point of view , the figureunder our notice constitutes one of the most gloriousand expressive symbols that has . ever been submitted tothe consideration ofmankind .

T he most reasonable O pinion which appears to havebeen formed on the circle and point , is that which makesthe candidate represent the centre , placed within the

‘ 3 See Rev. xxi. Job xxn . , 12-14 .

‘5 Jer. xxv. , 30 .

‘6 Consul t PS . cxlviii . , 1 . Heb . vii. , 26. Eph. iv. , 8 , 10, and

y other passages .

‘7 Ps. lxviii. , 18 ; and compare John with Eph. iv. ,

9 , 10 .

‘8 Heb . viii. , 26.

‘9 Eph. iv. , 10 .

2°Heb . i . , 3.

1 64 T HE‘

SYMBO Lcircle of duty , and his conduct regulated by the twolines offa ith andpra ctice ; because , without the operationof these heaven-born qualities, it will b e impossible forhim to keep his passions within the boundary line of

reason and Scripture , and to avoid those errors which willinterrupt and retard his progress through this world toanother and a better. T he same idea was symbolized byour brethren of the last century , by the figure of a

brother properly clothed , standing beneath the extendedlegs of a pair of compasses.

If, then , the two parallel lines represent the faith and

practice of a rational soul , they are with the strictest propriety assigned to the two St . Johns, because the onefinished by his learning what the other began by his zeal . T he

Evangel ist w as the most perfect personification offa iththat the world ever witnessed ; not only from the tenorof his writings, and because he w as the beloved disciple ofhisMaster , b ut also because his faith preserved him asw it

ness, and the only witness amongst theApostles of Christ ,of the destruction of the Jewish polity , and the triumph ofthat universal dispensation which shall ultimately , as Isincerely believe , supersede all others, and cover thewhole earth as the waters cover the sea . And in l ikemanner, the Baptist was the personification of pra ctice,because he confined his preaching to repentance and goodworks, both of which are exclusively practical . And

hence it is believed that these tw o great and pious men

acquired the distinguishing character of the patrons ofMasonry .

I have given the reasons which have been assigned forparallelism in another place ,21 b ut , as every book ough tto b e perfect in itself, it may b e necessary to repeat themhere .

“ T he two St . Johns were equally distinguishedby the Redeemer of mankind ; ‘

the one as a burning andShining light—whence the gnostics assumed that theSpirit of light entered into John the Baptist , and therefore that he w as in some respects to b e preferred toChrist— and the other was called the beloved disciple ,and the divine.

” Thus they formed a personification of

Greatness and Goodness, which were ever the qualitiesthat drew down public respect and applause and amongst

2 1 See Mirror for the Johannite Masons, p . 114.

166 3 T HE SYMBO LtheEMoon , and as the faithful witness in heaven.

” 4 Hence,according to the testimony ofJarchi , Solomon said ! “ Mykingdom being thus permanently estab lished

p

as the sun

and moon , its durationshall b e marked by the existenceof these pillars, for they will remain firm and immovableas long as my successors Shall continue to do the will ofGod.

”

In like manner the tw o St . Johns were esteemed pillarsof Christiani ty , and patrons ofMasonry. T he one repre

senting strength, and the other a principal agent to esta blish

the permanency of both by inculcating brotherly love or

charity , Which is their chief virtue , and of more valuethan all the rest . By these instruments Christianity andMasonry have been established in such strength , thatthey w ill endure for ever. And at that period , when thedesigns of O mnipotence are completed , the Sun andMoon ,

by unmistakable tokens, Shall declare to the world thattheir glory is expiring . T he Sun will turn into darkness,and its light being thus withdrawn , the Moon will b eobscured ; at which period St . John the Baptist , as a

righteous man , will Shine forth as the Sun , standing atthe left hand of the Judge amidst the clouds of heaven ;while the are and holy doctrines of his illustriousparallel w ilffor ever remain as the employment of saintsand angels in the heavenly mansions of the blessed ;where there is no need of the Sun , neither ofthe Moon toshine in it , for the

” glory of God will lighten it , and theLamb is the light thereof.”25According to the O pinion ofDean Stanhope , who is no

slight authority in such matters, the office of John theBaptist consisted in promulgating the very doctrinesWhIC ll di stinguish the noble O rder of Freemasonry . He

employed himself in“ making guilty people sensible of

the1r sins, reproving open wi ckedness , unmasking hypocrisy, beating down spiritual pride ; irn ortuning men to

repentance , by representing , with a aithful zeal , thehorrib le "mischiefs and dreadful conclusion of a wickedcourse of life , and the terrors of that Master, who , at hiscoming topurge

'

the floor wi ll not fail to separate'most

nicely. between the‘ wheat and the chaff, and burn the

latter with unquenchable fire . We Shall do well to take

25 ReV‘ X L, 23 0

O F ~ GLO RY. 67

the Baptist for an example of our conduct , by living alife of severe virtue by boldly rebuking vice ; and if bythis w e incur the displeasure ofmen, by suffering with a

constancy like his. If this were duly attended to, amighty change would soon b e effected even in the profligate and profane world.

”

Such investigations as these constitute the true poetryof the O rder, and render the pursuits of Freemasonry of

real and intellectual value to the intellectual man.

"

Whoever, therefore , is desirous of regulating his life and

conduct by the teaching of Freemasonry , will do well tomake its symbols his study , and endeavour to bringtheir hidden meaning to bear upon the every-day occurrences of life . Plutarch has somewhere told us thatwhile Alexander the Great w as b ut a b oy, So far fromrejoicing at his father’s success in battle , complained tohis young companions that his fatherwould leave nothingfor him to do when he grew up to man’s estate . Theyreplied , that all which had been done by his father w as

for his enj oyment ; b ut he said , what better shall I b e inpossessing ever so much , if I do nothing ? So it is withus. Freemasonry has done a great deal , b ut i t has leftsomething for every individual Mason to do ; and he who

‘

does i t not , must not expect to b e rewarded .

Nothing can b e a greater anomaly than knowledgewi thout practice . It is like hiding our talent in a napkin ,

or placing our light under a bushel . T o produce a beautiful effect , the talent must b e used and the light displayed ,or w e shall b e . pronounced unprofitab le servants, and castinto outer darkness ; which will b e a most lamentabledestiny for those who boast that they have been brought tolight , and have consequently enjoyed superior advantagesin '

acquiring information on which to found a concurrentpractice . But where the central point has been illuminated by the bright rays proceeding from Easternwisdom , and invigorated his faith by the practice of

moral virtue , he will gradually ascend the innumerablerounds of the Masonic Ladder, and enter into peace whenthe archangel Shall proclaim that time Shall b e no more .

LEC TURE VII.

(ltpittlt hibitutntq

BRO . c . E . ANDERSO N ,

G . POWELL ,J. G . SHIPWAY ,T . DO UGLA S HARRINGTO N , DREV . w . T . LEA CH ,

J. WH IT LAW ,

w . P . STREE T ,N . EYAN ,

w . N . CO URTNEY ,R . CHALMERS ,J. v. N O EL ,

T EWARDSJ. M’CO Y , S

Of St. George’s L odge, Montrea l, C anada ,

‘

No. 643 .

DEAR BRE THREN ,

T he circumstances under which I w as elected an

honorary member of your ‘

LOdge , have afforded meunfeigned pleasure . If I have rendered any services toMasonry , as you are pleased to say, by my publications,I assure you that the time which has been employed intheir composition passed very agreeably to myself

,

because one of the principal amusements of my leisurehours has ever been the study of antiquity , and the

acquirement of hieroglyphical knowledge . I am there

W . M .

S . W .

J . W .

P . G . BI. 65 P . M .

CHAP .

TREA .

SEC .

S . D .

J . D .

D . O F C ER .

170 T HE SYMBO L

Itttutt the hermit. .

T he three

sonic

and i ts a ccompaniments.

T yll that I came unto a ryall Gate.Where I sawe stondynge the

Whyche axed me, from whenceT o whome I gan in every thynge expresseAl l myne adventure , chaunce , and busynesse,

And ek e my name ; I told her every dell ;“Than she herde this she lyk ed me right well.”

T HE next obj ect which attracts our attention m the

Symbol of Glory , is the Holy Bible , which is the greatcharter of a Chri stian’s faith , and anchor of hiswell as one of the Great Lights of Masonry .

the Tracing Board of the Great Architect of the U niverse ; and he has laid down there such glorious plansand moral designs, that were we conversant therein and

adherent thereto 1t would bring us to a building not

made with hands, eternal in the heavens. T he Bible isthe gift of God to man. It is the consummation of

wisdom , goodness, and truth . Many other books are

good , b ut none are so good as this. . All o ther booksmay b e dispensed with ; b ut this is absolutely necessaryto our happiness here , and our salvation hereafter. Itis the most ancient record of facts known in the world ;the materials of its earliest history having been compiled ,as is most probable , by Shem , or perhaps by Noah . T he

Rabbins say that Shem was the instructor of Abrahamin the history of former events ; and that from Abrahamthey were naturally transmitted through Isaac , Jacob ,and Levi , to Moses. And no injury is done to the justarguments on behalf of the inspiration of Scripture , as

O F GLO RY. 17 1

C almet judi ciously observes, if w e s

uppose that Shem

the early history of the worl that Abrahamfamily memoirs of what related to himself; thatcontinued what concerned himself , and that , at

length , Moses compiled , arranged , and edited , a copy of

the holy works ex tant in his time . A procedure perfectly analogous to this was conducted by Ezra m a

later age ; on whose edition of the Holy Scripture our

faith now rests, as it rests, in like manner, on the prioredition of Moses, if he were the editor of some parts ;or on his authority , if he were the writer of the whole .

T he evidences of its truth do not depend on the uncertain deductions of human reason , but upon the teachingof the Holy Spirit of God. Its details are confirmed bysigns, and wonders, and manifestations of the divine

power. O n its veracity our holy religion must stand or

all ; and therefore our hopes of salvation anchor uponit, as on a rock which can never give w ay. It is the

pillar and ground of Truth ; the pedestal and supportof F aith ; and hence the Masoni c Ladder is plantedthere as on a foundation that cannot b e shaken ; becauseits divine author is Jehovah himself. Wisdom , Strength ,and Beauty , centre in its pages ; for its wisdom is Faith ,its strength is Hope , and its beauty is Charity ; a doubletriad whi ch constltutes Perfection ; and realized in the

pentalpha , which , in the symbolization equally of Christianity and Masonry , refers to the two natures of the

incarnate Deity.

This First Great Light ofMasonry is not only perfect ,b ut free from every admixture of imperfection ; for ifthe slightest doubt could b e raised respecting the truthof any single fact or doctrine which it contains, it wouldcease to b e the Book of God, and our Faith and Hopewould no longer have a solid basis to rest upon. But so

long as we be lieve the Deity to b e a wise , and powerful ,and perfect being , w e must also believe that every thingwhich emanates .from his authority is equally wise , andpowerful , and perfect , and consequently worthy of theutmost veneratl on.

T he events recorded to have happened under the old

dispensation are often strikingly prefigurative of thosewh1ch occur under the new ; and the temporal circumstances of the Israelites seem designedly to shadow out

2 T HE SYMBO Lthe spiritual condition of the Christian church . T he

connection 1s ever obvious ; and oints~

out the consistency of the D ivine purpose , an the harmony delib erately contrived to subsist between both dispensations.

Thus in the servitude of Israel are described ; the suffer

ings of the church . In the deliverance from Egypt isforeshown its redempt ion ; and the journey through t hewilderness is a lively representation of a Christian’s apilgrimage through life , to his inheritance in everlastingbliss. So also , without too minute a discussion, it mayb e observed , that the manna of which the Israelites dideat , and the rock of which they drank , as well as thebrazen serpent by which they were healed , were severally typical -O f correspondent particulars that were toobtain under the Christian establishment ; as under thesacrifices and ceremonial service of the church , ofwhichthe institution is here recorded , w as described the morespiritual worship of the Gospel .” 1T he Bib le , as the lectures ofMasonry predicate , is the

sacred compact from God to man , because he has beenpleased to reveal more of his divine will in that HolyBook than by any other means ; either by the light ofNature , the aid of Science , or Reason with all her powers.

And, therefore , as might b e expected , it contains a codeof laws and regulations which are adapted to eveiy situation in which a created being can possibly b e placed.

And it not only incites him to virtue , b ut furnishes aseries of striking examples both of good and evil conduct ,that he may avoid the one and practise the other to hiseternal advantage .

And further, if it gives cepious 1nstructions to rulersand governors that they may perform their exalted dutieswith strict justice and impartiality , it is no less prolificin its directions to men occupying inferior stations of life ,to b e obedient to the laws , and to respect ’

the powersunder which they live , and by which they are protected .

Its precepts extend to the duties of rich and poor, parentsand children, husbands and wives, masters and servants.

There is not a grade in civil society , from the monarchon his throne , to the peasant between the '

stilts of a

plough , b ut may find ample instructions for moral go~

Gray’s Key , p . 98 .

174 T HE SYMBO Lwhen united , have the same tendency with respect tohis practice . T he latter are appropriated to the GrandMaster, as the ruler and governor of the Craft , becausethey are the principal instruments used 1n the cOnstruc

ti on of plans, and the formation of ingenious designs ;which constitute his especial duty at

0

the erection of

magnificent edifices. T he former b elongs to the wholeCraft ; because , as they are obligated on

bound to model their actions acc0 1d1ng to itsdirections.

But the peculiar appropriation of the Square is to theMaster of a private Lodge . Its utility as an implementof manual labour belongingto O perative Masomy, 1s totry and adjust all irregular corners of buildings , and toassist in bringing rude matter into due fo ;rm while tothe speculative Mason it conveys a corresponding lessonof duty , teaching him , that by a course of judicious training , the W. M . reduces into due form the rude matterw hich exists in the mind of a candidate for initiation ;and thus , being modelled on the h ue principles of genuine Masonry , it b ecomes like the polished corners of the

Temple . And by virtue of this j ewel , which sparkles onhis b1 east , he 1s enabled to cause all animositi es , if anysuch should unfortunately exist among the brethren, to

subside , that order and good fellowship may b e perfectand complete .

In a word , the Squa1 e points out the general dutiesof the Master of a Lodge , which are , to consider himselfsubordinate to the Grand Master and his officers; to keepa regular communication with the Grand Lodge ; to giveno countenance to any irregula1 Lodge , or any personinitiated therein , not to initiate a person without a previcus know ledge of his character , to respect genuinebrethren , discountenance and all who dissentfrom the original plan of and above all to set

an example to the Lodg arity, decorum , and

propriety of conduct .lesson not less instructive to “

the

enj oins them toe ; to harmonize

O F GLO RY. 175

which constitutes eu additional illustration of the firstGreat Light . It is, indeed , a remarkable peculiarity of

that Holy Book , that it unites precept so closely withexample, as to afford instances of moral and religiousconduct which will apply to all mankind , rich or poor,with equal effect. And this is one reason why , in thesystem ofFreemasonry , the Bib le is so closely connectedwith the Square and C om asses. If I were to adduceall the instances containe in the first Great Light , Imight refer ~ to almost every

(pa

ge ; for we can scarcely

open the Book , without fin ing some great exampleeither of good or evil , which may incite us to the prac

tice of virtue or the hatred of vice . T he influencewhich every man possesses in his own particular sphereis very considerable . O ur Grand Master Solomon , whena poor man delivered , by his wisdom , a small city fromthe army of a very powerful monarch , was led to con

sider the superiority of wisdom above riches ; and con

cluded that as a wise and good man might b e extremelyuseful to those around him by his example , so might afoolish and wicked man do a great deal of mischief bythe same means.

In so ciety example is like leaven to a lump of dough ;and its influence is so great as to produce

‘

the most favorable or prejudicial effects to the interests of mankind .

Each individual observes what others do ; and thinksthere can b e no great harm in copying their example.

“ I am no worse than my neighbors ,” is very common

language ; and such reasoners seem to think that theyShall b e justified in a breach of the moral law by a refer

ence to the conduct of others. But can such a plea b eadmissible in a Masons’lodge ? Does Freemasonry sanction such an unreasonable argument that the vices of oneman will b e an excuse for those of another ? It shouldrather appear from the general tenor of the doctrinespromulgated in the Lodge , that if any person sets a b ad

example , it would not only affect the reputation of thosewho follow -it , b ut it would also increase his own respon

T he Master of a Lodge is therefore bound to set his

brethren an example ofmorality and justice , which formthe true interpretation of the significant Jewel by whichhe is distinguished ; for such is the nature of Our consti

176 T HE SYM BO Ltution, that as some must of necessity rule and teach , soothers of course must learn to submit and obey. Hu-Jmility in both is an essential duty. And at his installation he solemnly declares that he will “ work diligently ,live creditably , and act honourably by all men ; that hewill avoid private piques and quarrels, and guard againstintemperance and excess ; that he will b e cautious in hiscarriage and behaviour, courteous to his brethren , and

faithful to the Lodge ; and that he will promote the

general good of society , cultivate thei

social virtues , andp ropagate a knowledge of the art of Masonry , as far ashis influence and ability can extend .

”

By the Compasses , which are appropriated to the

Grand Master, w e learn to limit our desires in everystation, that , rising to eminence by merit , w e may liverespected and die regretted . This instrument directs usto regulate our l ives and conduct by the rules containedin the first Great Light ; and our motto is

Keep Within compass, and you will b e sure

T o avoid manyi

troubles which others endure.

By the same symbol w e are reminded of the impartialand unerring j ustice of the Most High ; who , having inhis sacred Tracing Board defined the limits of good andevil , will reward or punish us according as w e haveobeyed or rej ected the divine law . This is an importantconsideration , and worthy the attention of every initiatedMason ; because it involves those peculiar doctrineswhich are characteristi c of the O rder—man’s personalresponsib ility , the resurrection, and a future state .

In that awful description of the last Judgment , whichis recorded in this sacred Tracing Board, Charity or

benevolence to our poorer fellow-creatures is made t hetest of acceptance or exclusion ; and this is an eminentmasonic virtue ; b ut Bishop Porteus says; “ it ‘ is an

observation of some importance to b e impressed on our

minds, that although Charity to our neighbour is a stringent duty , yet it is not the only virtue which w e oughtto practise ; for this makes only one of that large assemblage of virtues which are required to make us

perfect.

We must therefore collect the terms of our se vation ,

not from any one passage , b ut from the whole tenor r of

the Sacred Writings taken together ; and'

if we judge b y

178 T HE SYMB O L

the only solid proofof its existence , 1s the Revealed Word ,which Speaks of angels and archangels, nay myriadsofthem ,

disposed m different ranks, and rising above eachother with a wonderful harmony and proportion.

”

T he Masomo Ladder w as represented by the artists ofthe middle ages, in the form of a geometrical staircaseand may b e seen in an existing spec imen on the triumphal arch of S . Maria Maggiore , at Rome . A symbolicalgateway , arched over, is placed at the bottom , anotherabout midway up the ascent , and a third at the tOp.

These are the Gates of heaveh, which are expanded toadmit all those who have faithfully erformed their dutyto God, their neighbour, and themse ves.

These Gates are mentioned at a very early period ofthe history of mankind , in connection with the Theological Ladder ; for Jacob , to whom the supernal visionw as vouchsafed , called it the House of God, and the Gateof heaven.

3 And the same imagery is used by the

prophets. O ur GrandMaster David affords a remarkableinstance of the existen ce of a belief that the mansionsof bliss are accessible by means of Gates ; and he not

only speaks of the Gates of death , through which thesoul passes before it is “ lifted up b ut rejoices thatthe Gates of righteousness and the Gate of the Lord areopen for the righteous to enter ln ,

5and describes the

heavenly choil , at the r“

esu1 1 ection of Christ, as unitingin the joyful chorus, “ Lift up your heads, O ye Gates,and b e ye lift up (opened) ye everlasting doors, that theKing of Glory may come in.

” 6 In like manner Jobmentions “ the Gates of death ,” and “ the doors of the

shadow of death by which he evidently meantentrance into Sheol , the world of departed spirits.

T he Saviour of mankind describes the w ay that leadsto the realms above as being narrow and of difficultascent , and the Gates thereof so strait , that few wi ll b eable to gain admission.

7 And adds that though the Gatesof this city are always open , they"

are not open for everyone to enter in , b ut are closed against every thing thatdefileth, or worketh abomination , or maketh a lie b ut

are reserved for those who . have faithfully performed

3 Gen . xxviii. , 17 .

4 PS. ix. , 13, cv11. , 18 .

5 19, 20.

6 Ibid. xxiv. , 7 .

7 Matt. vi i. , 14 .

8 Ibid. xvi . , 18 .

O F GLO RY. 179

duty to God and man. He speaks also of the

of hell ,9 which the Christian commentators maketo b e three in number, and call them Death , the Grave ,and Destruction.

’ Death being the first Gate whichleads to the realms of eternal misery ; it is placed at theend of a

“ broad and well beaten path ; the Grave comesnext ; and Destruction is the final Gate 0 ening into thebottomless pit , which the Jews believe to b e in the

centre of the earth , under the mountains and waters of

Palestine . They appropriated , however , to their Gehenna,three different 0 enings to this place of darkness ; thefirst is in the wil erness, and by that GateKorah , Dathan,

and Abiram descended into hell ; the second is in the

sea , because it is said that Jonah , who was thrown intothe sea , cried to God out of the belly of hell ; 10 the thirdis in Jerusalem , for Isaiah tells us that the fire of the

Lord is in Zion, and his furnace in Jerusalem.

l l Underthis representation the three Gates are Earth , Water,and Fire .

same image w as used by heathen nations whomade their Elysium and Tartarus accessible by the sameGates. Servius, the commentator upon Virgil , says thatthe Inferni are divided into nine circles , accessible by somany Gates. T he first contains the souls of infants ; thesecond the souls of those who, through their simplicity,could not conduct themselves like rational creatures ; thethird , of those who , through despair, had laid violenthands upon themselves ; the fourth , of those who

perished through extravagant love ; the fifth , the soulsof warriors ; the Sixth , of criminals who had suffered a

violent death . Passing through the seventh Gate thesouls were subjected to purification which being com

pleted in the eighth , they passed forward through the

ninth , being thoroughly purified , into the Elysianfields.

12

In the most early ages the heathen imagined that therewere certain Gates through which the soulswere to passto their infernal abodes ; and from thence , it w as, thatthey used this periphrastical form of speech of going tothe Gates of hell , to signify a man’s dying. Thus

Rev. xxi . , 27. Jonah 3 .

Isai. xxxi. , 9.

‘2 Montf. , vol. v. , p . 93

180 T HE SYMBO LHezekiah speaks, I said in the cutting off of my days,that I shall go to the Gates of hell .” 13 Which figurativeexpression in that place is understood simply of deathwhereas in the New Testament the Gates of hell signifythe powers of darkness. T he pagans, however , fromwhom thismode of

i

speech appears to have been borrowed,understood by the Gates of hell the real entrance intoPluto’s dominion. These Gates of hell are frequentlyfound in the monuments of Greece and Rome .

14

T he Persians represented the soul , in its progress tothe perfec tion of a better state of existence , as passingup a tall and steep Ladder, consisting of innumerablesteps, and O pening by seven Gates into so many stagesof happiness. Celsus, as cited by O rigen , says on thissubj ect ; “ the first Gate i s of lead ; the second of tin ;the third of brass the fourth of iron the fifth of copper ;the sixth of silver ; and the seventh of gold . T he firstthey attrib ute to Saturn , pretending that lead denotesthe slowness of that planet’s course the second to Venus,which resembles the softness and splendour of tin ; thethird , for its solidity and firmness, to Jupiter ; the fourthto Mercury , because iron and mercury are applicable toall sorts ofwork ; the fifth , which , by reason of its mixture , is of an unequal nature , to Mars the sixth to theMoon , and the seventh to the Sun , because gold and

Silver correspond in colour with these two luminari es.

Thus the ascent of the Ladder w as graduated and adaptedto the mythology of the people , and terminated in a

blaze of glory ; for the Sun was the supreme deity of thePersians, and next to him the Moon .

T he three theological virtues , in the Ladder of Freemasonry , are disposed as the guardians of . the principalentrances or Gates, which are closely tyled to the cowan,and the guides through the three stages of a mason’

s

career. These may b e likened to the same number of

parts in a primitive Basilica or Christian church ; viz . ; 1 ,the porti co for the penitents or unbaptised persons ; ~2 ,the nave , or church militant , for the catechumens or thosewho have been received into the congregation ; and 3 ,the chancel or church triumphant , for the perfect Christian .

‘ 3 Isa . xxxviii. ‘4 Montf. , vol. v. , p . 98 .

182 T HE SYMBO Landmosaics of the middle ages, the figure ofF aith bearing the Patera as for instance , on the north basementon the shrine of the blessed Vrrgrn at Florence ; b utthis may b e accounted for under the supposition thatthe artists, being Italian, doubtless took the symbol fromthe visible attributes of the Roman goddess, wi thoutever reflecting that Christian Faith and the F ides ' of

their fanciful pantheon had not a single qualitycommon, although the name might suggest a s imilarappropriation.

In heathen nations a C up w as the 1ns1gn1a of F ides,because it was esteemed oracular ; and Julius Serenushas explained the Egyptian method of d ivining b y it .T he adept filled it with water, and deposited thereinthin plates of gold or silver charged with magical characters. T he demon w as then invoked by certain prescribedforms of incantation ; and the enquiries were answeredby the cabalistical hieroglyphics 0 11 the plates rising tothe surface of the water. Some say that if melted w ax

were poured into the cup , upon the water, it wouldarrange itself in the form of letters, and thus give a dis

tinct answer to the proposed enquiries. It was for somesuch purpose that D ido poured out water from a Paterabetween the horns of a white cow .

Ipsa tenens dextraPateram pulcherrima DidoC andentis vaccae media inter cornua fudit.

Sometimes the Patera w as used by women for the purposes of divinat ion ; and for these reasons it can scarcelyb e esteemed an appropriate symbol of Christian faith .

In fact its use is explicitly forbidden in the Christiansystem ; for St. Paul calls it “ the cup of devils.

” -In

the heathen sacrifices, as Macknight informs us, the

priests, before they poured the wine upon the victim ,

tasted it themselves, then carried it to the offerers and to

those who came with them , that they also might tasteit , as joining in the sacrifice and receiving benefit from it .

T he cup of devils meant , therefore , the sacrifice offeredto the demon or idol , and was t herefore expressly con

demned.

Amongst the professors of a true religion , the C upappears to b e a more appropriate symbol of Temperancethan of Faith ; and it was always so considered by Jews

O F GLO RY. 1 83

as well as Christians. At a Jewish feast , the presidentused to take a cup of wine into his hand , at the commencement of the ceremony , and after solemnly blessingGod for it, and for the mercy which w as ub liclyacknowledged , he drank himself, and then circufiated itamongst the guests, who also drank , each inhis turn . Itis called by David , “ the cup of salvation,

”b ut Jeremiah

terms it , “ the cup of God’s w rath in the former case

it was used as an incentive to tem erence ; but in the

latter as a denunciation against e riety ; which alwaysoccurred at the Jewish carnival of Purim , where , as inthe corresponding ceremonies of the Bacchanalia , therule was, not to leave off drinking while the topers werecapable of distinguishing between the phrases—Blessedb e Mordecai ! and cursed b e Haman ! F or this reason

the C up was also considered by the Jews as an emblemof the chequered mixture of good and evil by whichhuman life is diversified.

T he symbols by which Faith is here designated ,possess a more dignified reference. T he palm tree hasalways been considered a symbol of victory , because it isso elastic as to bend under any pressure wi thout breaking asunder, and to regain without difficulty its formererect position when the ressure is removed ; thusappearing to b e impregnab e to all attacks. Hence itw as assigned by the early Christians to Faith , becauseSt. John says, “ this is the victory that overcometh theworld , even our Faith .

” 16 F or a similar reason it was

esteemed an emblem of the immortality to which Faithleads, because the ancients feigned that this tree never

decays. Mariti reports the traditions which existamongst the Ar abs respecting this extraordinary tree .

They allege that it will live for hundreds of years and

they had not the vestige of a tradition amongst them thateither they or any of their ancestors ever saw a palm treethat died of itself. It bears fruit for ever, 17 and thereforeis an apprO priate emblem of Faith , which , by its fruits,produces immortality and happiness. It was also a

symbol of other Christian virtues, viz . , justice , innocence , and a pious and virtuous life .

T he above interpretation points —out , according to

‘5 1 John v. , 4 .

‘7 Ps . xc11., 14.

184 T HE SYMB O LPierius,

18 the reason why F aith is symbolized by a C ross ,which is the true palm tree of a Christian ; and bymeans of which the Jew and Gentile will ultimatelyform one church , and profess one faith , according tothat saying of the Redeemer, “ if I b e lifted up I willdraw all men to me.

” Thus the faithful servants of Godwere marked in their foreheadsw ith the Sign of the Crossto distinguish what they were , and to whom they b elonged . Now , among Christians, baptism , b eing the

seal of the covenant between God and man , is therefore ,by ancient writers , often called the seal , the Sign , the

mark and character of the Lord ; and it w as the practicein early times, as it is at present, to make the sign of the

Cross upon the foreheads of the parties baptised . T he

same sign ofthe Cross w as also made at confirmation ; andupon many other occasions the Christians Signed themselves with the sign of the Cross in their foreheads , as atoken that they were not ashamed of a crucified Master ;that on the contrary they gloried in the Cross of Christ ,and triumphed in that symbol and representation of it.19

T he dove is the inhabitant of a pure element whichwe hope one day to obtain by the exercise of Faith . Itwas therefore used by the early Christians, and adoptedby the Free and Accepted Masons who were employed inthe erection of our magnificent cathedrals and churches,as a symbol of this divine quality . Its application in

this character w as very widely disseminated . O n the

reverse of a coin of Elagabalus, Faith is represented as asitting figure , holding a turtle dove in one hand , and an

ensign in the other, inscribed .F ides Exercitus. T he

ol ive figured the peace ofmind which the true and faithful Mason enj oys in the contemplation ofGod’s perfectionsthrough the medium of the glorious symbol under our

notice ; and the unity and love which they bear to each

other.

T he Lamb is the representative of the faithful flock of

the Good Shepherd ; and hence the use of the lamb-skinin a Lodge , as an emblem of innocence , more ancient

the Golden F leece p r Roman Eagle ; more honourable than the Star and Garter, the T hi stle . and Rose , or

‘8 Hieroglyphica , fo . 371 . C . Ed. Basil , 1575.

‘9 Newton on the Prophecies, Diss . xxiv. , Part 1 .

186 T HE SYMBO Lwe are taught to believe in the blessings of redemption ;andwith his faith thus strengthened , the Christian Masonis enabled to ascend the first step on the road to heaven.

This faith naturally creates a HO pe that w e may'

b e

partakers of the promises contained in the volume whichis thus recommended to our notice ; and, accordingly ,Hope is represented by a female figure rest ing on an

anchor, to symbolize “ the anchor of the soul ” on whichour hopes are founded , and bearing the insignia of power.

Hence Hope appropriately occupies the centre of

space between earth and heaven ; to intimate that ! if thefaithful brother perseveres in the uniform prac tice of his

moral and social duties , not only to God, but also to hisneighbour and himself, he will finally, overcome al

culties. Hope will ‘

unlock the second gate , and admitthe zealous Mason into the Naos of the Temple , wherehe is allowed to participate in divine things ; and thenunveils the glories of the Church triumphant .an obj ect in View , he manfully labours to ascend thesteep acclivity for its a ttainment . Hope is to the soulwhat an anchor is to a ship ! a sure and steadfast stayamidst the storms of temptation ; which when firmlyplaced upon the rock of Ages in the Holy b f Holies,within the veil , will bear him safely through all his

difli culties.

In the Heathen mythology , the figure of Hope as

generally represented upon medals , a great number of

which are furnished by Montfaucon ,

'

as a female crownedwith flowers , and resting her right hand upon a pillar,with a b ee-hive before her, out ofwhich rise flowers andears of corn.

“

She sometimes holds, in her r left h and ,pO ppi es ; sometimes lilies, and at others , ears of corn.

And most of these symbols have , at one time or another ,been introduced into Freemasonry.

WhenFaith shall b e rescinded by b eholding its gloriousobj ect face to face , and Ho

pe shall b e superseded by

certainty , Charity will st ill su sist as the virtue “

of angelsand just men made pe personation‘

is therefore

rightly ‘placed '

at the summit of the Ladder, whereawe

represent it as a“

fem?

lap, and two children of unequalis also

h

invested With .the symbol ical Key, ; and has’f a.

circular Jewel suspended from a collar round her neck ,

O F GLO RY. 1 87

on which is inscribed a Heart . At this point the Ladderforms a j unction with the highest heavens , and penetratesthe regions which lead to the throne of God.

T he practice of Charity displays itself in relieving thewants , and comforting the distresses of our brethren inthe flesh ; and this constitutes the chief boast and gloryof our divine science . But this is the least and mostinferior part of Charity , and if it consisted in nothingmore , it would b e difficult to determine why St. Paulshould have given it such a decided preference over theo ther two , by saying , “ Now abideth Faith , Hope , andCharity , these three , b ut the greatest of these is Charity.

” 23

Bisho Horne says, “ Love cannot work ill to his

neigh our ; it can never injure him in his person, his

b ed, his property , or his character ; it cannot so much asconceive a desire for any thing that belongs to him . But

it resteth not content with negatives. It not onlyworketh him no ill , but it must work for him all the

good in its power. Is b e hungry ? It will give himmeat. Is he thirsty ? It will give him drink . Is he

naked ? It will clothe him. Is b e sick ? It will visithim . Is he sorrowful ? It will comfort him. Is he

in prison ? It will go to him , and, if possible , bring himout. Upon this ground , wars must for ever cease amongnations , dissentions of every kind among smaller societies,and the individuals that compose them . All must b epeace , because all would b e love . And thus wouldevery end of the incarnation b e accomplished ; good will

to men , peace on earth , and to God on high , glory tocnhf’

This divine virtue consists in the love ofGod and man,

which is the only perfect and durable quality we can

possess. Prophecies shall fail , tongues shall cease , knowedge shall vanish away ; even Faith will become uselesswhen w e see God as he is ; and Hope will b e swallowedup in certainty ; b ut Charity w ill b e the employment ofjust men for everlasting ages. This benevolent disposition is made the great characteristic of a Christian , thetest of obedience , and the mark by which he is to b edistinguished . This love for each other includes the

qualities of humility , patience , meekness, and bene

2 3 1 C or. xiii. , 13 .

188 T HE SYMBO Lficence ; without which w e must live in perpetualdiscord ; and it is so sublime , SO rational , and so beneficial , so wisely calculated to correct the depravity ,diminish the wickedness, and abate the miseries of humannature , that did w e universally practise it , w e shouldsoon b e relieved from all the inquietudes arising fromour unruly passions, as well as from all the injuries towhich w e are exposed from the indulgence of the samepassions in others.

” 4

Thus the exercise of Faith andHope having terminatedin Charity , the Mason who is possessed of this divinequality , in its utmost perfection , may justly b e deemedto have attained the summit of his profession ; figuratively speaking , an ethereal mansion veiled from mortaleye by the starryfirmament ; and emblematically depictedin a Mason’s lodge by stars , which have an allusion to as

many regularly made Masons ; without which number nolodge is perfect , nor can any candidate b e legally initiatedtherein.

O n the whole , to use the language of a writer of thelast century , the Ladder was designed for a type and

emblem of the covenant of grace , which w as in forcefrom the t ime ofman’s apostacy , and began to b e put inexecution at the incarnation of our Saviour Christ , thatonly Mediator, who O pened an intercourse between earthand heaven. T o this mystical meaning of the Ladder,the Redeemer is supposed to allude when he says,“ hereafter ye shall see heaven open , and the angels ofGod ascending and descending upon the Son ofman.

”25

2‘ Soamo Jenyns. View of the Internal Evidences of Chris25 John i . , 51 .

190 T HE SYMBO Lfor there I received all the three degrees. You will not,therefore , wonder that I entertain lively recollections of acommunity where I became acquainted with a systemwhich has been a source of no ordinary pleasure and

satisfaction, amidst the variegated scenes of a long and

eventful life.

It was said of the Egyptian Isis, as I had the pleasureof remarking on a personal visit to the lodge in 1 843 ,

and I repeat it here to show that no change has takenplace in my filial affection and gratitude to the St.Peter’sLodge - it was said of the Egyptian Isis, who was the

mother of the Spurious Freemasonry , that she was all

that was, and is, and shall b e and that no mortal w as

able to remove the veil that covered her. My masonicMother has acted towards me a kinder and more maternal part . She removed the veil of darkness and igno

rance whi ch blinded my eyes and.

clouded my understanding ; displaying to my delighted view all the charms of

her philosophy , her morality , her science a new worldof splendour and surpassing beauty , where Faith , HO e ,

and Charity, form a gradual ascent to the Grand Lodgeabove ; enlightening the studies of geometrical scienceby the practice ofTemperance , F ortitude , Prudence , andJustice and cheering the road to heaven by the charmsof Brotherly Love , Relief, and Truth .

I am grateful to the Lodge of St . Peter for having conferred on me the title of a Master Mason ; a title which ,like our glorious badge of innocence , I consider to b emore ancient , and more honourable , than an other orderunder the sun and I trust I have never isgraced

'

the

confidence which was then reposed in me . I have everconsidered Freemasonry as the best and kindest gift of

heaventoman ; subordinate only to our most holy religion.

I consider it to b e an institution wheremen ofall O pinions,and all shades of O pinion iri religion and politics, maymeet as on neutral ground , and exchange the right handof fellowship ; may pursue their mental researches intothe region of science and morality , without fearing anycollision from hostile O pinions to sever the links of harmony and brotherly love by which their hearts are

cemented and knit together.

e

’

s which arise out of a consideration of the

mysterious Ladder of F reemasonry , are of a character so

O F GLO RY. 1 91

overwhelming , that the mind with difficulty grasps themighty subj ect . Freemasonry defines the three principal staves or rounds, leaving the innumera ble intermediateones unnoticed , and applies them to those eminent Theological Virtues which no religion b ut Christianity con

si ers to b e imperative on the worshippers of the

T GA O TU .

A disquisition on these sublime graces, as applied tothe system of Freemasonry , forms the subject of the following Lecture , which is gratefully inscribed to you by

Worshipful Sir,And dear Brethren ,

Your faithful friend ,And Brother,

GEO . O LIVER , D .D . ,

Hon. Member of the St. Peter’s Lodge.


1 92 T HE SYMBO L

Tenure the (Eighth .

O n the Theolog ica l Virtues, and their applica tio n to F ree

masonry.

When constan t FAITH. a nd holy HO PE shall die ,O ne lost In certainty , and one in j oyThen thou , more happy power , fair CHARITY,Triumphant sister , greatest of the three ,T hy O ffice and thy nature still the same ,Lasting thy lamp , and unconsumed thy flame,Shalt still surviveShalt stand before the Host of Heaven confest ,F or ever blessing and for ever blest .”

9' PBIO RO

More ancient than the golden fleece,More di gnified than star

O r garter , is the badge of peace,Whose ministers we are .

It is the badge of innocenceAnd friendship’s holy flame ;

And if you ne’er give that O ffence ,

It ne’er will bring thee shame .

”

BRO . SNEWING .

O F the Theological Virtues it may b e truly said , asw e

have already redicated O f the staves or rounds of the

Masonic Lad er , that they are innumerable , althoughFreemasonry classes them under three principal heads, asthe generi c parents of them all. I have already observedin a previous lecture , that as these virtues have been intrO duced into Masonry , it will b e impossible to treat Onthem perspicuously without a reference to the Christiansystem ; although I am inclined to think that those whoinvented the symbol had an eye to the life of man in its

three main divisions, youth , manhood , and O ld age or in

other words it w as considered to b e typical of the beginning , middle and end of our existence , prefigured by thethree degrees of Masonry . These stages, however, on a

94 T HE SYMBO Lin the dry ? T he green tree designates the regeneratedman, as the dry tree is the Image of the profane , dead tospiritual life .

White robes were common to the neophyte in everyancient system of religion throughout the '

whole habitable globe. Even amongst the Jews a similar practiceprevailed. T he musicians and singers in the services of

the Temple , were clothed in wh ite ; 1 as are a similar description O fmen at the present day in our Cathedral andCollegiate Churches. King Solomon, that Great Masterof Masonry in Israel , directed his subjects to clothethemselves in white garments,2 and to let their actionsdisplay a corresponding degree of purity and holiness.

White is the symbol of truth , and black is the symbol oferror. White reflects all luminous rays, which are an

emanation from the Deity ; while black is the negationof light , and w as attributed to the author of evil . T he

former being the symbol of Truth , and the latter of

falsehood . T he book of Genesis, as well as the heathencosmogonies mention the antagonism of light and darkness. T he form of this fable varies according to eachnation , b ut the foundation is everywhere the sameunder the symbol of the creation of the w orld , or thespringing of light out of darkness, it presents the pictureof initiat ion and regeneration.

3

T he beginning of life , or infancy , is still characterized ,in every class of society , by white robes or ribbons, todenote the sinless innocence of the new-born babe after

baptism has washed away the stains of or iginal sin.

And the D ivinity has promised that every Christian , who

should preserve his purity by overcoming the temptantions of the world , shall b e rewarded with a white stone

as a passport into the regions which lie beyond thecloudy canopy ; for in that holy place this colour is particularly distinguished . Those who are admitted are

clothed in white raiment , ride on white horses, and . are

seated on white thrones.

4

Supported and encouraged b y these authorities, theearly Christians invested the catechumens with a white

1 1 Chron. xv. , 27 .

3 See Weale’s Archi t . , Part. v. , p . 23 .

Rev. ii. , 17 , iii. , 5—21 , vii . , 14, vi. , 11 , xix. , 14, xx. , 11.

O F GL ORY. 1 95

robe,~

accompanied by this solemn charge ! “ Receive thewhite a nd undefiled garment , and produce it withoutspot at the great tribunal , that you may obtain eternallife .

” At the initiation of a candidate into Masonry ,the same ceremony is used to characterize his newlyacquired purity , and to display the advantages which arenow placed within his reach , if he seek after them withdiligence , zeal , and a steady

,faith in their efficacy . He

is invested with a lamb’s skin or white leather apron ,which is the distinguishing badge '

of a Mason , moreancient and honourable than any existing order, beingthe badge of innocence and b ond of friendship ; and he

is strongly exhorted that if he never disgrace that glorious symbo l of his profession, it will never disgrace him .

And at the conclusion of the ceremonies, “ FIDELITY ”

is particularly recommended to his notice ; and he is

told that if this b e his constant practice throughout thechequered scenes of life , “ God will assuredly b e withhhnfl’

This spirit of unwavering Fidelity , says a talentedtransa tlantic Brother, “

never shrinks from the declaration of truth , nor cowardly abandons duty in warning a

brother of approaching danger, or labouring with afl'

ec

tionate zeal to reclaim his erring footsteps. It teachesus to walk circumspectly ourselves, and to deal kindlyand faithfully with each other under all circumstances inlife . If a brother is exposed to temptations, w e mustsuccour him , and, if need b e , throw around him all the

safeguards of moral restraint a benevolent heart can

devise . Such fidelity , on the part of masonic brethren ,

would cure many of the evils, and avert many of the

misfortunes incident to the weakness and frailties O f

human nature . It would dry up many a fountain of

sorrow, and wipe offmany a reproach cast on this ancientO rder of men. Such fidelity and tender regard , suchzeal and brotherly love , would b e stri ctly in characterwith ; masoni c rinciples , a proper discharge of explicitO b ligations , and

)

a direct approach to the broad l ine of

duty fixed hy ‘the ancient landmarks of the O rder.

”5

beginning of life youth is carefully instructedIn the chief truths of his . religion, which are the pillar

f’T own’s Prize Essay .

196 T HE SYM BO Land ground of his F aith ; for if the foundation of thisgrace b e not laid in early life , its existence at a moreadvanced period w i ess, as the world isnow consfrom it , athe two

Mason is therefore exhorted to strenis represented as being the evidence of things not seen ,

the substance of things hoped for ; and by which w e havean acknowledgment of a Supreme Being , are justified ,accepted , and finally received . This being maintained,and bringing forth its fruits, will turn Faith into a vision ,

and bring us to that ethereal mansion above , where thejust exist in perfect b liss to all eternity ; where w e shallb e for ever happy with God, the Great Architect of theUniverse , whose only Son died for us, that w e might b ejustified through Faith in his most precious blood .

This Faith is indicated in the colour of symbolicalMasonry , viz . , sky blue or hyacinth ; which the ancientChristian fathers compared to the qualities of the Salamander , which not only lived in flames, b ut extinguishedfire . T he hyacinth , they said , if it b e placed in a hot

furnace , is unaffected , and even extinguishes it . Thusthis colour w as considered a symbol of enduring Faith ,which triumphs over the ardour of the passions and

extinguishes them . Blue Masonry , in like manner, enunciates such excellent moral precepts as the fruits of Faith ,that were we strictly adherent thereto , we should b eexempted from the ever-burning fire of hell .There is b ut one method of producing Hope in man

hood , and Charity in O ld age , and that is, to educatechildren in the true principles of their Faith , or in otherwords, of religion and virtue . This was so much regarded in the earliest times , when men were little better thanbarbarians, that w e might almost b e tempted

‘

to believeit was implanted by Nature in the human breast . Plu

tarch informs us that the chi ldren o f the Lacedaemonianswere brought up from their infancy in obedience to theirparents, and profound r everence .for all theiage and authority. They were instructedcep t and example to honour-the ~hoary headtheir seats when an aged man entered the room wherethey were assembled ; and - t o . stand still and r emain

19 8 T HE SYMBO Lvirtue of the testimony given to it , this is said properlyto b e credible ; and an assent unto this, upon such cred'

b ility, is, in the proper notion , Faith or belief.”62 . When a youth has completed his education , andFaith is confirmed by a perfect understanding of the

basis on which his hopes are founded , he arrives atmanhood , and becomes convinced of the necessity of reducinghis knowledge to practice in an intercourse with hisfellow-creatures. F aith shows him very clearly that itis by the manner in which he discharges the obligationsof duty here that he will b e judged hereafter ; and thathis title to reward will be grounded on his faithful performance of the duties he owes to God, his neighbour ,and himself. Such reasoning enlightens his soul withthe bright beams of Hope , which

spring eternal in the human breast ,and show that wise dispensation of Providence , that

Man never is, but always to be blest.T he heathen nations were fully impressed with the

validity of such reasoning ; and it is strikingly displayedby the Abbe Barthelemi , in a dialogue between Philoclesand Lysis, in his learned work called the Travels of

Anacharsis. It is rather'

lengthy, b ut will amply repaya serious perusal , as the sentiments are purely masonic ,and applicable to our present purpose .

Philocles. What service is most pleasing to God ?Lysis. Purity of heart . His favour is sooner to b e

O btained by virtue than by offerings.

Philocles. Is this doctrine , which is taught by the

philosopher, acknowledged also by the priests ?Lysis. They have caused it to b e engraven on the

gate of the temple of Epidaurus, Entrance into these '

pla ces is permitted only to pure soulsf It is loudly declaredin our holy ceremonies ; in which , when the priest hassaid , ”7ho a re those who a re here assembled? the multitudereply, Good and virtuous people.

Philocles. Have your prayers for their obj ect thegoods of this world ?Lysis. No ; I know not b ut they may b e hurtful ; and

5 Pearson on the Creed, Art , i.

O F GLO RY. 199

I should fear lest the Deity, offended at the indiscretionof my petitions, should grant my request .

-Philocles. What , then , do you ask of him ?Lysis. T o protect me against my

plassions ; to grant

me true beauty, which is that of t e soul , and the

knowledge and virtue of which I have need ; to bestowon me the power to refrain from committing any injustice ; and, especially, the courage to endure the injustice

Philocles. What ought w e to do to render ourselvesagreeable to the Deity ?Lysis. T o remember that we are ever in his presence ,

to undertake nothing without imploring his assistance , toaspire in some degree to resemb le him by j ustice and

sanctity , to refer to him all our actions, to fulfil punctually the duties of our condition , and to consider as thefirst of them all, that of being useful to mankind ; forthe more good we do , the more we merit to b e rankedamong the number of his children and friends.

Philocles. May w e obtain happiness by observingthese precepts ?Lysis. Doubtless ; since happiness consists in wisdom ,

and wisdom in the knowledge of God.

Philocles. But this knowledge must b e very imperfeet .Lysis. And therefore w e can only enjoy perfect hap

piness in another l ife .

In the above quotation w e have a cOpious illustrationof the moral duties attendant on the virtue of Hopeamongst the followers of Pythagoras ; and their practicemight b e recommended to some who have received theinitiatory sacrament of baptism . In the lectures of

Masonry , Hope is defined to b e the anchor of the soulboth sure and steadfast ; and it is symbolized by thecolour of purple , which w as assigned by the ancients todeath , as the gates of Elysium , because those who havelived piously, hOpe to b e translated to that blessedregion , where they will b e happy amidst fields of purpler

qses. Hence Homer pronounces death to b e “

a purpleg ory.

T he ancIents had so great an esteem .for this magnificent colour, that it w as especially consecrated to theservice of the Deity, and was supposed to b e capable of

2 00 T HE SYMBO L

appeasing his wrath . Moses made use of cloths of thiscolour for the Tabernacle , and for the habiliments of thehigh priest ; and the Babylonians, in like manner, clothedtheir idols In purple . F O I some such reason this colourw as made symbolical of the virtue of Hope ,Christianity as well as Masonry defines to b e theof the soul , because it is both sure and steadfast . T he

same attributes are applied to the purple colour of the

ancients, which w as so firm , that no length of time couldmake it fade . Plutarch tells us, in his life ofAlexander,that the conqueror found , amongst the treasures of the

kings of Persia , a prodigious quantity of purple stuffs.

which had been stored up for 1 80 years, and yetserved all their primit ive lustre and freshness.

Manhood may b e compared to the second d egree of

Masonry , 0 1 ,“ the middle ,” in the language of the

philosophers, not merely because it is intermediate b etween the fi1 st and thi1d, b ut because it is practical , andteaches the sciences, which constitute the employmentO f men in the p1 ime of life , when their. minds a1 e vigorous, and, their bodies active and capable of enduringfatigue . T he second degree also , by the splendid appearances in the Middle Chamber, which me b ut a glimpseof greater glories 111 reserve for the successful aspirant ,who aims at something beyond the veil , infuses a Hopeof participating in that more perfect knowledge whichis communicated In the sublime degree .

In a communication from the Grand Lodge of Hambu1gh to the Grand Lodge of New York , U. S.

, datedA . 1 840 , the following passage occurs, which is appli

cable to the subj ect ino

hand “We have one God and

Lord ; w e all Hope for one heaven . This unites theMason to every man , and teaches him to overlook manyfaults in others which might else have wounded hisfeelings, and preser ves the good-will of those who wouldotherwise have been his O pponents. Thus Masonry mayb e made the means of accomplishing the commands of

the Great Architect of the Universe . He who is the

best Christian, the most faithful man, will b e also thebest Mason. SO let it b e in the profane world and inchurch relations, —live in brotherhood and peace . Let

Freemasons b e thus united , and they will stand like an

impenetrable phalanx , full of j oy and the ~hope of .vic

202 T HE SYMBO Lrence apart , the true Mason is a citizen of the world , andhis philanthropy extends to all the human race . Uninfluenced by local prejudices, he knows no preference invirtue b ut according to its degree , from whatever countryor clime it may spring .

”

A striking illustrat ion of the virtue of F idelityr in a

subj ect towards his prince , is recorded of Bishomer ; who having preached what w as considere to b e

an O ffensive sermon before King Henry VIII . , he w as

commanded to apologize from the pulpit in the king’spresence on the following Sunday ; and for this purposehe commenced his sermon thus ! “ Hugh Latimer, dostthou know to whom thou art thi s day to speak ? T o

the high and mighty monarch , the king’s most excellentMaj esty , who can take away thy life if thou offendest ;therefore , take heed thou speakest not a word that maydisplease . But then consider well , Hugh , dost thou not

know from whence thou comest, anu upon whose mes

sage thou art sent ? Even by the Great and MightyGod, who is always present , and who beholdeth all thyways, and who is able to cast both body and soul intohell together ; therefore , take care that thou deliver thymessage faithfully and he then proceeded to deliverthe self-same sermon which he had preached on the preceding Sunday . After dinner the king commanded theb ishop’s attendance , and asked him how he dared toconduct himself in that offensive manner ? He repliedthat it w as in the honest discharge of his duty both toGod and the king ; and that he could not have actedotherwise with a quiet conscience . His Majesty , contrary to the expec tations of the court , applauded hisfidelity , and thanked God that he at least possessed one

honest and faithful servant .If this s ecies of fidelity were carried out in all the

relations ofPprivate life , the effects would promote the

general good . A sincere friend is no flatterer. He willreprove error, as well as applaud virtue ; and the one is

not more necessary to the best interests of his friendthan the other. Admonition is as useful to preserve thehealth of the mind , as medicine is to restore that of theb ody 3 and however it may wound a sensible man’s selflove , he will receive it as a tribute of friendship of thegreatest value. F or this reason, our ancient brethren,

O F GLO RY . 203

when they composed those valuable charges which are

ab ove all praise , considered it their duty to admonishevery brother, in the regulation of his behaviour at home ,and in his own neighbourhood , “ to act as becomes a

moral and a wise man particularly , not to let his family ,friends, and neighbours, know the concerns of the lodge ,&c . ; but wisely to consult his own honour, and that of

the ancient brotherhood .

”

Such are the instructions given ‘

to the F ellowcraftMason to stimulate his Hope ; and if he models his lifeand conduct by these

‘

and similar recepts contained inthe Volume at the foot of the Lad er, he will finally , inthe expressive language of asonry,

“overcome all diffi

culties, and inherit a glorious reward.

3 . As we descend into the vale of years, the practiceof Brotherly Love O r Charity , which began in man

hood , is consummated at the prime of life ; and accordingly in the third and last degree of Masonry , death and

the resurrection are plainly set forth . T he mortalityand corruption of the b ody , as well as the immortalityof the soul are strikingly symbolized by a coffin , skull ,and bones, as emblems of the former,

‘

surmounted by ab looming sprig of cassia , to symb oliz e the latter ; and

the same awful doctrines are typified in the corn, wine ,oil, and salt , (which are used at the consecration of our

all appertaining to the third degree ofMasonry ;lik e the “

achievements of modern chemistry , facilitate and elevate our idea of that splendid change whichmay pass on the meanest relics of mortality. We had

seen, it is granted , more wondrous transformations inNature , so early , indeed , and so O ften , that w e forgot toconsider and admire them w e know that He , by whomall things were made , must have an energy whereby He

is able to subdue all things to himself ; b ut when a

human artificer, who confessedly knows nothing of thesubstance of that matter on which he operates, or of thatmind by which he investigates its properties, obtains, bysure processes, a vital fluid (oxygen gas) from a coarsemineral ; and inflammable air (hydrogen gas) from water ;and shining metals (potassium and sodium) from the ashesofwood or sea-weeds philosophy thus seems, by her ownadvances, to cast more and more ofpractical scorn on her

own incredulous question , How are the dead raised up ,

204 T HE SYM B O Land wi th what body do they come ? Shall a . frail and

puny inquisitor of Nature , whose hand and head mustsoon return to dust , effect changes thus surprising ; and

He who created the operative hand , the inquisitive eye ,the invent ive mind —shall He not Show us greater worksthan these , that w e may marvel ? Measure the probableexcellence of the work by the infinite superiority of the

agent, and then conceive now magnificently he is able toverify the prophetic words, It is sown in dishonour, it israised In glory ; it is sown in weakness , it is raised inpower.

” 7

All the above symbols are calculated to show the un

certainty O f life , the certainty of death and j udgment ,and the necessity O f practising Charity , and doing the

works of a righteous man that w e may have a righteousman’s inheritance in the kingdom of heaven .

This virtue is indicated in Masonry by the crimson or

rose colour, which w as a symbol of regeneration ; forthe candidate is considered perfectly regenerated as a

Mason , when he has been raised to the third degree.

M . Portal , who is a competent authority on the sym b oli

z ation of colours, says, there is a relation between rose

colour and Christian baptism which opens the doors ofthe sanctuary ; a relation which is again found in theLatin word rosa , derived from ros , the dew or rain ; therose tree being the image of the regenerated , while dewis the symbol of regeneration . Horapollo tells us thatthe Egyptians represented the human sciences by waterfalling from heaven. Among this nation the scienceswere w ithin the temple’s precincts , and revealed only tothe init iated . In their spurious Freemasonry the rose

w as a symbol of regeneration and love . T he ass of

Apuleius recovered the human form by eating crimsonroses presented to him by the high priest of Isis. In

effect it is only by appropriating to himself the LoveandWisdom of the Deity , signified by red and white , andby their union in the rose , that the regenerated neophytecasts away his brutal passions, and becomes truly a

man .

Charity forms the basis of the masonic institution ; and1 shall not consider myself out of order by tel ling you

7 Shepherd, Private Devotion , p . 305

206 T HE SYMBO Lfor the orphan children of the Clergy , and many otherswhich have a srmilar end in view ; thus proclaiming the .

extensive advantages to all'

orders and descriptions ofresulted from the benignant example

Again our aged brethren who have passed their l ivesIn the practice of masonic principles, and have acquiredthe approb ation of

‘mankind in their several stations ; if,in the decline of life , misfortune overtakes them ,

_theyare entitled to the provisions of anAsylum , andAnnuityFund, -which will afford them the means of '

subsistence ;will contribute to make the closing hours of their ilgrimage a scene of serenity and comfort , and enab e themto prepare to meet their God at the approachperiod when the wicked c ease from troub ling and the

weary are at rest.

But the influence of masonic charity . does not resthere ; for one of the fundamental principles of the Ois,

“not to halt in the walk of benevo lence while any

thing remains undone .” And therefore w e have also afund of Benevolence , from which relief is extended .to

those whom calamitymay have visited andwhose careerof usefulness has been clouded

’

b y any casual mis 1

These donations have , in numerous i nstances, proved themeans of averting ruin, by removing any i

temporaculty which the inadvertence of othersmay have

T he insolvency , for instance , of any personngs have been extensive , .may involve .

manyInnocent and industrious families in c alamity , and in theab sence of some friendly aid, may terminate in 1theirutter rum . In; such cases the fund of Benevolence is at

hand, ; and the recommendation of the O fli cers of a Lodgewill produce immediate rel ief to' ward off the danger,and give time for the energies of a worthyman to expandthemselves, until he is able , like the Bruce , in ancientScottish history , to surmount the difficulty , and replacehimself in the position from which the unexpectedcasualty had threatened to removeSuch instances redound highly to the credit of the

masonic institution , and force a conviction of its utilitymind , even of the most sceptical casuist . And

they do more than this. They extend the benefits of theO rder to society in general , by restoring a confidence in

O F GLO RY. 207

worldly affairs which might otherwise b e destroyed ; andmany families may b e benefited by the renewed solvencyof one , who , b ut for the aid thus needfully imparted ,would perhaps have been the innocent cause of ruin, orat least mischance to others.

T he fund of Benevolence also extends i ts benefits tothe widows of worthy brethren, and enables them , by atimely donation , to wind up satisfactorily the worldlyaffairs of him they have lost , and to place themselves insome station by which they may provide the necessariesof life for the future . And there are many cases on

record where the Grand Lodge has bountifully granted tosuch interesting obj ects of benevolence , the sum of £50 ,or even £ 100 , to avert the evils O f poverty and indigence from those who have seen better days, and whoconsequently are quite unprepared for a sudden changefrom comparative opulence to absolute -want .Such obvious examples of munificent assistance have

stamped Masonry with the seal of universal approbation .

Its benefits are known , and its benevolent principlesbeing thus applied to promote the interests of virtue , areestimated by the world as the undoubted emanations ofa real love for that benignant religion which teachesCharity and Brotherly Love as the perfection of Faithand Hope . There is no alloy to the pleasure which thedispensation of such benefits produces i n the mind ; and

it may b e reflected on at all times , as being well pleasing to the Great Architect of the Universe ; b ecause itis an axiom which cannot b e refuted , that no life is so

acceptable to Him , as that which contributes to the w el

fare of our fellow creatures, Here , then , Freemasonry stands unrivalled . No otherrivate institution support s so many charities, or contriutes so largely to lighten the evils of life . T he greatmoralist says, man is a transitory being , and his designsmust partake of the im erfections of their author. T o

confer duration is not a ways in our power. We mustsnatch the present moment and employ it well , withouttoo much solicitude for the future , and content ourselveswith reflecting that our part is performed. He that waitsfor an Opportunity to do much at once ; ma b reathe out

his life ln idle wishes, and regret , in the first hour, hisuseless intentions and barren zeal .”

208 T HE SYM B O L

T he stream of masonic charity is constant and neverfailing. Every class contributes to the fund , and everyclass derives some benefit from its application. T he richare amply repaid in the satisfaction ofmind which it produces ; and the poor have their reward at times of the

most pressing need . Cast thy bread upon the waters,and it will return to thee in many days.

T he distinguishing feature in the distribution of our

benevolence is that the instances of it are known to veryfew , even of our own body , and are never proclaimed tothe world . O ur alms may b e truly said to b e done inprivate , as were those of the secret chamber of the Jews ,where money w as privately contributed for the relief of

the poor. There were two chambers in the sanctuary !one of which , called “ the chamb er of Secrets ,” w as the

place where pious persons deposited their charities forthe maintenance of poor children. T he Jews appear tohave entertained a very high O pinion of the nrerit of pri

vate charities. R . Jannai , seeing a certain person give a

piece of money to a poor man, told him that it wouldhave been much better to have given him nothing thanto have done it so publicly. And our Saviour Christmentions benevolence b efore prayer ; intimating that itwould b e well to precede all supplications to God by thepractice of charity to man.

It must not b e supposed that Freemasonry confines itscharities solely to its own body ; for, it was justly represented in the Morning Herald some years ago , that thesum of £3 000 , contrib uted in India , principally amongstthe Freemasons, had been placed in the Bank of Ireland ,to the credit of the Mansion House Committee , for therelief of the destitute poor of that country.

These human institutions of a refined benevolence ,which spring from Faith and Hope , are l ively indicationsof that Charity which is divine ; the spiritual love of Godand our b rethren in the flesh . This is the sublime virtuewhich O pens the gates of heaven ; symboli zed , as w e

have already seen , by the Rose . And hence Charity or

Brotherly Love teaches us to conceal the faults and

infirmities of our brethren , or to speak of them under the

Rose, and endeavour -to reclaim them from vice to virtueand lead them to the practice of Religion , whose ways?are ways of pleasantness; and all her paths are peace.

210 T HE SYMBO Lunderstand nor acquire. It is true they pretended thattheir mysteries would restore the soul to its primitivepurity, and release it from those '

shack les by’

which it isrestricted in its worldly tabernacle ; that initiation -is the

precursor‘

of a happy life here , and an introduction to

Elysium hereafter, by -the communication of divine knowledge, and a

spiritual regeneration. T o attainwhich the

neophyte nu erwent four proofs of purification byelements. T he earth represented the darkness of

profane ; wa ter or'

b aptism was the emblem oi exteriorregeneration , by triumphing over temptations ; a ir designated divine truth , enlightening the understanding ofthe candidate , asfire; or the Supreme Being opened hisheart to love divine. T he symbolic proofs were purelyexterior ; they figured the four material spheres throughwhich he must pass before attaining the three heavensrepresented on earth by the three degrees of initiation ,

which confer a spiritual regeneration.

10 And when hehad passed to the highest degree , he

'

was introduced toan illuminated apartment, the type of Elysium , where ,as Apuleius expresses it , having arrived at the gate of

death, and seen the dreary abode of Proserpine , he wasrelieved by passing through the elements, and beheld atmidnight the sun shining withmeridian splendour. And

more than this, Plato tells us that the regenerated candidate saw celestial beauty in all its dazzling radiance , andjoining in the blessed anthem , he w as admitted to the

b eatific vision of heaven , and renounced perfect. T he

candidat e w as then dismissedJ

with a formula whichenjoined him to “ Watch and abstain from evil .”T he above w as nothing more than a senseless and

incomprehensible hypothesis. T he heathen philosophers—even the very best of them—while they exercised theirdisciples with lessons of virtue , practised in secret everyrevolting vice. T he same cannot b e justly predicatedof F reemasons ; who , to their pure precepts, add a

corres onding purity of practice ; and having thuspasse through the Gates of Faith , HOpe , and Charity ,are admitted into the Grand Lodge above , whereCharity constitutes the great bond of perfection and

happiness.

O F GLO RY.

What joy more pure , or worthier of our kind.Than when the good, the wise , the ious meet,By bond of kindred love , or friends °

p sweet,’d in a fellowship of heart and mind,

And rivalry of worth ! Nor Shall they findMore joy from aught in that celestial seat,Save from God’s presence , than again to greet

Each other’s spirits, there to dwell combinedIn brotherhood of love. T he golden tie ,Dissolved, again unites. O rdain’d to trainEarth’s tenants for their dwelling in the sky,

Faith lost in sight , and Hope in j oy , shall wane,T heir task fulfill’d ; but heaven-born Charity,

God’s greatest gift, Shall still in heaven remain .

Bp. Mant’s Happiness of the Blessed. p. 90.

21 1

212 T HE SYMBO L

LECTURE IX.

dtpirflt Bahamian;

BRO . WILLIAM M O SELY TAYLER , w . M .

FRANCIS ELKINGTO N , S . W.

JO HN ARN O LD , J. W .

BENJAM IN HALL , TREA .

CHAS . WM . ELKINGTO N , P. M . a H O N . SEC .

JO SIAH YEO MANS RO BINS , s . D .

JO SEPH SIM S , J. D .

WILLIAM GILLMAN , D IR . O F C ER .

JO SEPH FRANCIS TAYLO R ,STEWARDSJO HN SIMPSO N NEWTO N ,

Of the F irst L odge qf L ight, Birmingham.

MY DEAR BRE T HREN ,

What can b e more appropriate than to dedicate tothe Lodge ofLight a professed disquisition on the sourceof all Light—the Throne and peculiar residence of thatgreat and glorious Being who is Light itself, and in whomthere is no darkness at all ?T he contents of the Sacred Roll of the Law are our

guides and directors in the narrow path which leads tothe supernal mansions of Light ; and this divine property is there displayed as an universal emblem of everygood , while its antagonistic principle of darkness sym

boliz es every thing evil Light is represented in that

2 14 T HE SYMBO LChrist as T HE BIRTH O F LIGHT. Li ht is come into’the world and as a learned Mason 0 the last centurytruly remarks— the L ight here meant c an b e no otherthan that of divine revelation , which

f

immortality along with it. T he Christiconstantly and uniformly described inthe figure of Light , from the th e first faintlimmering of it appeared at a distance , till it shoneforth in its full lustre and glory. It is of the same use

to the -spiritual , that the li ht of the sun is to the naturalworld . It gives . life , hea th , and vigour to God’s new

creation ; it makes the day of salvation to dawn upon us,

it opens to us the prospect of another and a better life ,and gui des us in the way . to glory and felicity.

Happily has your Lodge been designated ! may its

members ever participate in that happiness, not only inthe present world , b ut also in the blessed regions ofLrghtwhere felicity is

perfect , and uninterrupted Charity will

reign for ever an everSuch is the smcere wish ,

My dear Brethren ,

O f your faithful Servant and Brother,GEO . O LIVER , D .D . ,

HonoraryMember of the Lodge of Light.

F ebruary 1 , 1850 .

O F GLO RY.

Intuit the Mirth .

Explana tion of the C loudy C anopy and its a ttendant symbol!

a t the Summit of the Ladder.

T he pleasant en , and the crystal stream,

T he tree of°

fe which bears onFrui ts fit for j oy. or healing

O f glorious gold a living diadem0

T he thrones which blaze with many a radiant gemT he branching palms, the raiment white as snow

Are these theg' oployys that heaven’s abodes bestow ?

O r may they rat er earth found figures seem

O fheavenly bliss l—T O me it matters not

If I but reach the mark , whate’er the priz eO f God’s high calling .

”

BISHO P MANT.

An ethereal mansion veiled from mortal eye by the starry firmament.” LECTU RES O F MASO NRY.

Aristotle admirably describes the wonder which would seize uponmen, su posing them to have lived up to a certain age under und,and to be then brought sudden! into the light . Allowing t eem to

have inhabited subterranean p aces , adorned with sculpture and

paintin and every ornament procurable by wealth , admit that theymight have heard of the power and maj esty of the gods ; yet howgireat would b e their emotion Should the earth O pen suddenly , and

sclose to them the vast scenes we daily witness ! the land-“ the sea

—the sky—the prodigious volumes of the clouds—the power of the

winds— the Sun , its magnitude , its splendour, gilding the whole earth ,filling the whole heaven ! And then, the spectacle presented by theface of night ! T he whole firmament glitterin with stars, the

increasing or waning moon.—Seeing all these ings , could they

doubt that there are gods, or that these are their works ? ”TRANSLATED FRO M CICERO .

THE Cloudy Canopy. That mysterious veil whichshrouds the secrets of the Grand Lodge above fromhuman observation.

“ In my Father’s house are manymansions,” said that Holy Being whom w e address as

2 16"

T HE SYMBO LT G A O T U , which constitute the reward of all whoendeavour to qualify themselves for such an inheritanceby the practice of the Theological Virtues and they arespacious enough for all who may b e found worthy at thegreat and final trial .Symbolical Masonry has three degrees ; the life of

man has three stages ; the Ladder has three principalsteps ; and heaven has the same number of gradations, lin the highest of which is the Throne of God. T he

Ladder before us reaches to the ceiling of the Lodge ;which , according to the masoni c definition of its al titude ,is “

as high as the heavens and, in the language of the

most ancient Lodge Lectures with which w e are ao

quainted, is“a cloudy canopy or the clouds of heaven

referring, probably , to those passages of Scripture whichdescribe the day of Judgment , “ when the Son O f Man

shall come in the clouds, and all his holy angels withhim and gather all nations together in the Valley ofJehoshaphat .

3 A cloud w as always considered an une

quivocal token of God’s presence ;4 and coming in clouds,or with the clouds of heaven , w as an acknowledgedJewish symbol of maj esty and power. T he Rainbowwas an emblem of God’s covenant with mankind afterthe F lood , and is a continual Sign that Godwill performits conditions. T he Jews also believed that the sun and

fire were legitimate symbols of a divine appearance .

T he day of Judgment w as therefore proclaimed by a

mighty angel coming down from heaven , clothed witha cloud ; a rainbow upon his head ; and his face as it

were the sun , and his feet as pillars of fire .

” 5

In the course of a few years after our glorious symbolwas introduced into Masonry , an addition wasmade to theexplanation of the covering of the Lodge , in the words,“a cloudy (or celestial) canopy , sprinkled 1with golden

stars.

” About the latter end of the centuiy the definition was altered to— “ the beautiful cloud and s

ipangled

canopy of heaven ; 3’and it .is also said of the eity in

the lectures of that day, that “ he has stretched forththe heavens as a canopy , and crowned his temple with"

i f

2 D an . v11 . , 13 .

Isai . vi. , 4 .,l

5 5 Rev. x . ,

2 18 T HE SYMBO LIt may b e deemed presumptuous to attem t a descrip

tion of the glories of this holy place , whio is hiddenfrom mortal View by the cloudy canopy of t he Lodge ,b ecause so little can b e

'

known of the happiness of

heaven. It is described in several parts of our F irstGreat Light , as “

a continuing city ”9 containing “ manymansions and as being of the greatest magnificence .

T he foundations are said to b e com esed of preciousstones, the walls ofjasper, the gates o pearl , the streetsand mansions of transparent gold , shining with the b

'

rilliancy of painted glass. Here are Golden Candlestickssurrounding the D ivine Being , whose eyes are as a flameof fire ; who holds in his right hand the Seven Stars ;whose countenance shineth like the Sun in its strength ,and out of whose mouth proceedeth a sharp sword , l l“ to smite , according to the testimony of the prophetIsaiah , 12 “ the earth with the rod of his mouth ; and withthe breath of his lips to slay the wicked.

”13

Amidst those supernal dwellings is a sea of crystal ,with a prismatic arch of coloured light , and four and

twenty elders seated round about the T hrone of God,which is encompassed with a living circle of eyes, todenote Wisdom , Prudence , and Foresight ; clothed inraiment ofunsullied whiteness, with crowns of gold upontheir heads, to represent the glorified saints who havefought the good fight of Faith . Nor has the blessedregion any need of Sun or Moon , because it is enlightened by the glory of the Most High , and the surpassingsplendour of Him that sitteth on the throne .

O ur gross conceptions are incapable of comprehendingthe sublimi ty of the glorious scene. O f this, however,we may b e certain , that whoever overcometh the threegreat enemies of his soul , shall b e endowed with an en

larged capacity‘

of comprehension . as the eyes ofElisha’sservant were O pened to see the chariot s and horses of

fire by which his master was protected fromthe attackof the Syrian forces. Along with this increased enlightenment , will b e given white robes, as the

‘

symb ol of

admission ; as the Jewish priests were admitted to theiroffice ; the simple form of which w as, after ascertaining

9 Heb . xiii . , 4 .

1 1 Rev. i . , 14—16 .

12 Ibid. XL, 4 .

‘3 See the Landmarks of Masonry , vol. p . 1 17.

O F GLO RY. 2 19

that they were free from ersonal defects, to clothe themin white garments, and a mit them into the courts of thepriests. T he saints had also given to them a WhiteStone with a new Name . And this was the custom in

all ancient criminal processes where a verdict of acquittalw as pronounced . By the same token the victoriousChristian receives the approving sentence of God. Theywill b e placed before the throne of God,

“and serve him

day and night in his Temple ; and He that sitteth on the

throne shall dwell among them . They shall hunger no

more , neither shall they thirst any more , neither shallthe Sun. hght (N1 thenn . nor any heat Ekn' the jLanfl)

which is in the midst of the throne shall feed them , and

shall lead them unto living fountains'

of water ; and Godshall wipe away all tears from their eyes.

” 14

This eternal residence is symbolized by a Trianglewithin the Vesica piscis, containing the Allseeing Eyeof Providence , and surrounded with a Rainbow , and the

host of heaven praising God and saying ! “ Blessing , andhonour, and glory , and power, b e unto him that sittethupon the Throne , and unto the Lamb for ever and

It appears extremely probable that Jacob saw

these glories, and the Shekinah at the summit of the

Ladder ; for our Scriptures affirm that “ the Lord stoodabove it ; b ut the Targum of O nk elos gives the passage ,“ Gloria Domina stabat super ea.

” And Christ himselfpromises to his disciples that “ they shall see the heavensopened, and the angels ofGod ascending and descendingupon the Son of Man.

” 16

T he Holy Trinity is represented by the three prismaticcolours which bound the celestial circle which was ex

plained by the Theosophical Masons of the last century ,as

“ the centre of a Cross, Signifying the Trini ty in a

globular Rainbow ; wherein the red signifies the Father’sproperty in a glance of fire ; yellow, the Son’s lustre and

maj esty ; blue, the sub stantiality ; the dusky brown , the

kingdom of darkness. O n such a Rainbow Christ willsit to judge the world at the last day in the valley of

Jehoshaphat and thus is he undivided everywhere , andin that Man who is born of God is the whole undivided

14 Rev. vu . , 157 17 .

‘5 Ib id. v. , 13 .

‘6 John i . , 51 .

220 T HE SYMBO Lheart of God, the Son ofMan sitting in the circle of his

life upon the Rainbow at the right hand of God.

”

T he equilateral triangle , according to the theory ofPierius,

17represents POWER by the first angle , WISDO M

by the second , and LO VE by the third ; and that theirunion in O NE produces CHARITY , which IS the brightestemanation of the Deity. T he same machinery occurs inthe doctrines of the Jewish cabalists, who deduce itfrom a passage in the book of Wisdom ; 18 where the

Sacred Triangle i s recognized under three several denominations, viz , Goodness or LO VE , Light or WISDOM , and

C 1eation or POWER , which they consider to b e the namesof the three Sphe i es which emanate f1om the throne of

God. In the Sacred Writings the D ivine Being i s represented as seated on an azure throne , su1 1 ounded by a red

or fie1 y spheIe , in the centre of a rainbow formed of

brilliant pri smatic colouIS ;19 blue being the symbol of

Wisdom , green of Power, and red of Love . In the

ancient initiations, the three degrees correspond to thesecelestial spheres ; and the symbolic colours, red, blue ,and green , indicate fire , air, and earth .

Within the triangle is the Allseeing Eye , to symbolizethe O mnipresence of God 111 his watchful care over hisc 1 eatures ; and the equal distribution of those good thingswhich will contribute to make us happy In this world ,and invigorate us with the hope of sharing In the la concoivab le blessings of another and a better.

T he universal Parent of all goodStream’d from the cloudy canopy a floodO f Light , conferring bliss without alloy ;In coruscations brilliant, clear , and bright,T o c lear the candidate’s astonished sight ,And the oblivious darkness to destroy .

And lest with wilful blindness he should strayIn devious tracks of error

’s mazy wayPlungi ng himself anew in sin and shame,

T he ascent to heaven 18 to his mind presented ;Faith, Hope , and Charity , are there cemented,As illustrations of the Sacred Name 2°

‘7 Hieroglyphica , fo.291 , F . Ed. Basil A .D . 1575 .Wisd. vi i . 26 .

‘ 9 Ezek . i . , Rev. iv. , 3 .

2° From an unpublished O de on Masonry , by the late Rev S. OH.

Yer, rector O f Lambley .

222 T HE SYMBO Loccurs. Lord L indsay has adduced several instances ofthe prevalence of this custom . Thus in a Mosaic of thetriumphal arch of St. Mary Maggiore at Rome , the ISraelites are represented as stoning Moses and Aaron afterthe punishment of the people for the rebellion ofKorah ;when they are protected within a vesica piscis thrownover them by a hand from heaven ; and the Saviour, orJehovah , appears w ith them within that sacred emblem .

In a picture of the transfiguration, in the church bon Mount Sinai by Justinian ,

“ the Saviour, within a

vesica piscis, is elevated in the air between Moses and

Elias, who stand on distinct rocks or peaks of them enu

tain ; the three Apostles below kneel and hide theirfaces. T he glory of our Saviour darts in rays like thespokes of a wheel , beyond the vesica piscis.

” 21

Again in a representation of the death of the BlessedVirgin , Christ appears within a vesica piscis holding hersoul in his arms. In a picture of the Last Judgment ,the Saviour is seen amongst dark clouds , seated on a

rainbow within the vesica piscis. O n the b ack of the

Tabernacle of the Virgin at Florence , she is representedas being carried up to heaven by angels, and seated on a

throne inclosed in the vesica piscis. In the cathedralchurch of Ely she is seen within the same holy symbol .And in another Last Judgment in the Campo Santa of

Pisa , our Saviour and his mother are seated side by side ,each on a rainbow and within a vesica piscis ; althoughLord Lindsay confesses that this is the only instance

11 his experience of such a co-equal juxtaposition.

T he symbol of God’sThrone , as enunciated in theMosaicdispensation, w as the Mercy Seat of the Ark ofAlliancein the Tabernacle of Moses, and Temple of Solomon ;and his footstool w as the Ark itself. O n this magnificentthrone the Shekinah w as seated , as a lambent cloud of

glory in the form of a vesica piscis, the same whichguided the Israelites through a pathless and dangerouswilderness to the Promised Land , on their deliverancefrom Egyptian bondage ; and ultimately took its stationin the Sanctum Sanctorum of the Tabernacle and T em

ple upon the Propitiatory, as the guide and protector ofthe people of Israel .

2 ‘ Christian Art, vol. i . , p . 89.

O F GLO RY. 223

In the O pinion of the Primitive Church , this sublimeappearance w as the Being who . communicated divinepromises to the patriarchs ; or, in other words, Jehovahor Christ.22 “ T he whole of the Ark seems like the

triumphant chariot ofGod moved by angels, set forth bythe four beasts who drew the chariots of the eastern

kings ; whose pomp the poets exalted into heaven in thechariots of,

their gods. This of the true God is repre

sented as moving by angels in the clouds, not as an

fixed throne in itself; the ower and providence of Go

whose chariot hath wheels with eyes, making all the

world its circle ; though often it took its w ay to the

Tabernacle and Temple . Why cherubims were added ,the cause hath been often intimated ; to wit , by reason

that the Logos appearing as God’s Shekinah , w as attended with angels, and especially with cherubims.

” 23

T he Rainbow is a token of God’s mercy and faithfulness, as it was pronounced to b e after the Flood ; and thefoundation of God’s covenant wi th man. Its brightnessand splendour, produced by the reflection of the Sun,are proper types of a divine appearance.

Behold yon bright, ethereal bow,With evanescent beauties glow ;T he spacious arch streams through the sk yD eck ’d with each tint of Nature’s dye ,Refracted sunbeams through the shower,A humid radiance from it pour ;Whilst colour into colour fades.With blended lights and softening shades .

ATHENEUM.

In the ancient systems of religion in our own country ,the Rainbow constituted an obj ect of importance . In

the Prose Edda the following passage occurs.

“ I mustnow ask , said Gangler, which is the path leading fromearth to heaven ? That is a senseless question , repliedHar, with a smile of derision. Hast thou not been told

22 “ T he second chapter of the Ecclesiastical History of Eusebiusis wholly spent in the proof of the re-existence of Christ . And in

that place , as also in his Book o Evangelical D emonstration, heinsisteth, amongst many other examples, on that of Abraham , to

whom God once showed himself b y his Son in the similitude of a manat the oak of Mamre.

”(T en. Idol p . 324.

2 3 Ibid. , p . 340.

224 T HE SYMBO Lthat the gods made a bridge from earth to heaven, and

called it Bifrost ? Thou must surely have seen it ; butperhaps thou callest it the Rainbow . It is of three

hues , and is constructed with more art than any o therwork . But strong though it b e , it ! will b e broken to

pieces when the sons of Muspell shall ride over it to thegreat combat .

T he vesica piscis, in our Symbol , penetrates the centreof the Rainbow like a keystone , whence our Continentalbrethren represent Christ as the Keystone of the Arch .

”

Thus, Bro . Blanchard Powers, in his Prize Address tothe Companions of the Royal Arch , says, “ the HighPriest or divine Logos being the Keystone of themasonicinstitution , it may justly b e considered as a moral andreligious O rder whose foundation is Charity. Charity isthe b ond of perfection. Faith , Hope , and Charity , may

b e considered as the three immovable pillars in the ma

sonic economy . O ur faith is strong in God, that hefulfil all that is written in the law and the pro

phets.

Faith emboldens us to lay hold of his word as a ru e and

guide through the rugged paths of life . Hepe , as an

anchor of the soul , fills us with a cheering and livelyprospect of a glorious immortality in a future state .

Charity teaches us benevolence and philanthropy , toalleviate the distresses of our fellow men , to bind up thebroken-hearted , to raise those that are depressed in spirit ,to soothe the cares of the suffering widow , and to wipeaway the tears from the orphan’s weeping eyes. And

that our dwellings may b e the asylum of the distressedstranger— humanity , friendship , and brotherly love , isthe cement which unites Masons of all nations, tongues,countries, and people , into one indissoluble bond of cor

dial friendship .

T he Right Hand is a symbol of power and authority ,for Isaiah says, “ w e are all the work of God’s Hand .

”24

Job complains that he is suffering under the Hand of theLord ;25 which , according to the testimony of our GrandMaster Solomon , is the author of both good and evil? 6And in another place a magnificent image is displayed offiery streams of refulgent light , which are represented asissuing from the right Hand of God,

27 to enlighten the

9“Isa. lxiv. , 8 .

23 Ibid. xix..21 .

2"Eccles. 24~ 27 Hflb iii-1 4

226 T HE SYMBO Lconveyed that a secret influence , a charm , a mysticalpower is given , arising from his sanctity , or his proficiency in the occult arts.

‘ This use of the Hand is not

confined to a single tribe or people . I have noticed italike among the Dacotahs, the Winneb agoes, l

and‘

otherwestern tribes, as among the numerous branches of! the

red race still located east of the Mississippi river, abovethe latitude of 42 0 , who speak dialects of the Algonguinlanguage .

” Whence the earlier artists showed a wisehumility in abstaining from representations of the Deity ,and

31s secret influence , except symbolically , by a human

Han

F or these reasons the Hand has been introduced intoour Symbol to designate the F irst Person in the HolyTrinity , as the b eneficent author and dispenser of everyblessing w e enjoy ; whence the open Hand , in all ages ,has been considered a significant token of liberality andkind heartedness ; and the phrase , “

a blessing on the

O penHand ,” has passedinto a proverb to denote a generousand noble disposition. T he authority by which it isintroduced here as an emblem of that august personage,is found in the O ld York Lectures, which illustrate thethree first steps of the winding staircase , by a referenceto “ the three persons in the Trinity the legitimatesymbols of all of whom will b e found in the di agrambefore us.

y

T he heavenly host is divided , -according to our ecclesiastical authorities, into three hierarchies, and eachhierarchy into three orders, nine , therefore , in all. T o

the upper hierarchy belong the Seraphim , Cherubim , and

Thrones, dwelling nearest to God and in contemplarather than action , and to whom appertain, severally anddistinctively , perfec t love , perfect wisdom , and perfectrest. T o the middle hierarchy— theD ominations,Virtues,and Powers, to whom are committed the general government of the universe , the gift of miracles in the cause ofGod, and the office of resisting and casting out devils.

T o the lower— the Principal ities , Archangels , andAngels,entrusted with the rule and ordinance of nations, of provinces or cities, and of individuals of the human race ;every man being attended by two angels, the one evil ,persuading him to sin, for the exercise of his faith ; the

O F GLO RY. 227

other good , suggesting righteousness and truth and pro

tec ting him from the former.

”35

These are the angelic messengers of the Deity whoascend and descend the Theological Ladder, at the com

.mand of the Most High , to bear messages and dispensations to the sons of men , and return with a report of

executed ; and my authoritythem into found in a

S as a F ron

the beginreunion of

degree of

Knights of the Holy Sepulchre the following characteristic hymn refersto these seraphic beings

Hush ! huSh ! the heavenly choir,They cleave the air in bright attire ;See , see , the lute each angel brings,And hark , divinely thus they sing.

T o the power divine all glory b e given ,

By man upon earth and angels in heaven.

In ancient paintings these cherubic figures are repre

sented as m ourEngraving ; the bodies being concealedinthe thick cloud , and nothing appearing b ut the heads,and wings by which they are supported and they restnot night and day saying , “ Holy , holy , holy , Lord GodAlmighty , which was, and is, and is to come Thou art

Worthy , O Lord , to receive glory , and honour and power,for thou hast created all things, andfor thy pleasure theyare and were created .

” 36 We have here a magni ficentpicture , which symbol izes the Deit surrounded by hisministering spirits, as the Creator 0 the Universe. He

is seated on a throne attended by his angels, which ,though innumerable , will b e abundantly increased at thatperiodw hen the great company of the redeemed shall b eintroduced into this Grand Lodge , and dwell with theMost High for ever and ever.

This sublime scene , which the Jewish cabalists sigmficantly term LIGHT , and feign that it has three divisions ,which they denominate , “ the ancient Light , the pureLight , and the purified Light ,” has never been, and can

not b e unveiled to mortal eyes ; for the gate of heaven is35 Lord Lindsay , Christian Art, vol. i . , xxxiii . Rev. iv. , 11.

28 T HE SYMB O L

closed , and the interior is invisible till death and theresurrection shall improve our vision , and form our mortal body like the glorious body of Christ . It is, however,described in the modulated language of Scripture. Isaiah ,Ezekiel , and St . John affirmthat they were favoured withthe privilege of seeing Jehovah on his throne ; but inthe O pinion of all our best divines, the holy Being whodisplayed his glory to them , was

“ the man of sorrows ,”and not the Supreme EN SAPH , the first person in the

Trinity , because no man can see God the F ather and live .

T he same spirit , says Bishop Horsley , which displayedthis glorious vision to Isaiah , has given the interpretationof it by the Evangelist St. John ; who tells us that theaugust personage who sat upon the throne , called byIsa iah , Jehovah , w as Jesus Christ , whose train filled theTemple , andwhose glory fills the universe . In that sensehe was seen by the Apostles and all the inhabitants ofPalestine , when he came down from heaven to redeem us

from our Sins.

37 When Moses saw the glory of God, itappeared like an inconceivably resplendent brightness, orclothed with light , as the appearance is generally repre

sented .

88 And when Daniel mentions the Ancient of

days, he undoubtedly meant the Deity , and described himthus , that no visible figure of him might b e conceivable .

But he adds, “a fiery stream issued and came forth from

before him ! thousand thousands ministered unto him ,

and ten thousand times ten thousand stood before him ;39and he that sat w as to look upon ’lik e a j asper and a sar

dine stone ; and there w as a Rainbow round about thethrone , in sight like unto an emerald .

“ 0

David says, in reference to the thick clouds whichform the canopy of the lodge , “ He made darkness hissecret place ; his pavilion round about him were darkwaters, and thick clouds of the skies.

” 1 O r in otherwords, his dwelling lace w as surrounded with clouds ofthick and impenetrable darkness. And Solomon adds tothe same effect , God dwelleth in the thick darkness,“ in

reference to the appearance on Mount Sinai when hedelivered the Law to Moses ;

43and the mountain burned

37 John i . , 14 .

38 Ezek . i , . 26.

39 D an . vn . , 10.

Rev. iv. , 3 . PS. xviii. , 1 1 .

4 2 1 Kings viii. , 12.

‘ 3 Exod. xxiv.. 15 .

230 T HE SYM BO L

their several duties to God, their neighbour, and themselves, faithfully and conscientiously. They must feed the

an race. And let him live in thisworld as ifhe werereally desirous of a happy eternity ; that when the kingof terrors shall come , he may b e wel comed without fearor amazement ; and introduce him to the everlastingblessedness which surrounds the throne of God.

O F GLO RY. 231

LECTURE X.

(Ep ist leBehirutnrq

BRO . WILLIAM RO DEN , M .D . , D . P . G . M 0 W e M D

AUGU STUS TILDEN , P. G . SU P . W . 65 S . W .

REV . w . w . DO U GLAS , J. w.

JO HN SIMPSO N , P . P . a R . a P . M .

TH O MAS MARK , TREA .

SE C .

JO SEPH BO YC O T , P . G . S. a S . D .

RICHARD PARKES PUNT , J. D .

JO HN G . RO SENSTEIN , M .D . , M . 0 .

JO HN BuRRow s , P . G . s . a STEWARD ,Of the Roya l Standa rd L odge, Kidderminster.

DEAR BRE THREN ,

It was a saying nearly two thousand years ago,quod mediocrum est

Promittunt medici, tractant fab rilia fabri.I consider my tools to b e the symbols of F reemasonryI have served a long , although I must confess , an agree~

able apprenticeship to ‘ learn their use and application ;and if they read a solemn lesson to man , that the effectsof a good and useful life will b e a happy reward in the

regi ons of light and glory, their study cannot b e reprehensible , or interfere , in the sl ightest degree, wi th the moralor rel igious duties of a Christian.

232 T HE SYMBO LI have taken the liberty of dedicating the following

lecture on the application of the C loudy’

C anOpy to you ,

my beloved brethren and associates in the holy cause ofMasonry. It points to the most sacred things, and embodies the glory of thatD ivine Personagewhosefiat createdthe world . When Moses came down from Mount Sinai ,which was the temporary summit of the ladder of Jacob ,or the gate of heaven, his face shone with such splendourof L ight that the Israel ites could not steadily look 11 on

him , and he threw over it a veil before he venture to

address the people . Hence in Christian symbolism , the

Mosaic dispensation is figured as a female whose eyes arecovered with a bandage ; and is thus sculptured in the

door of the Chapter House at Rochester. By com

munion with Jehovah , the great lawgiver had acquired aportion of the light of God’s countenance ; so in the

prayers and means of grace under a better dispensation ,

a new light is kindled in our souls, as the two disciples,when conversing with Christ , felt their hearts burn within them like fire .

This result w as symbolized by the descent of the

divine Comforter at Pentecost , which was not in a fireattended by the darkness of a cloud , as in the case of

the Israelites in the wilderness ; b ut in a bright flameresting on each of the Apostles, and ascending , like so

many pyramids divided at the apex into two or moretongues of fire ; because the doctrines of revelation b ecame clearer as the designs ofProvidence were more fullydeveloped. T he cloud w as a symbol of the Law ; b utthe fire is an emblem of the Gospel . In the formercase the nimbus w as attached to the head ofMoses only ;but in the latter it w as common to all who were presentin the Temple , although in other respects the appearances corresponded with each other. In the former was

thunder ; in the latter the noise of a mighty wind . Therethe people saw a flame , and here fiery cloven tongues ;there the mountain trembled , and here the place wherethey were gathered together w as moved . T he Jewsheard the sound of a trumpet , b ut the Christians weremore highly favoured ; forthey w ere endowed with .the

power of speaking all l anguages.

These celestial manifestations were b ut a repetition ofthe appearance ofT GA O TU , who always displayed his

234 T HE SYMBO L

Intuit its death.

Applica tion of the C loudy C anopy and its a ttendant Symbols

a t the summit of the Ladder to F reemasonry.

T he Mason views yon glittering orbs on high,F ix’d in the vast o’er-arching Canopy,And from the Architect benignant drawsHi s humbler actions, less extensive laws ;Benevolence is hence his darling theme ,His waking monitor, his midnight dream .

His eye Sheds pity’s dew , his hand is nearT o wipe away affliction’s starting tear ;T he widow smiles ; compassion waves its wingT he prisoner leaps for j oy ; the orphans sing.

”

MASO NIC PRO LO GU E, 1775 .

A Hall she sees standing,Than the Sun fairer,With its glittering gold roofAloft in Gimli.All men of worthShall there abide ,And bliss enjoyThrough countless ages.

”

SCANDINAVIAN VO LUSPA .

IN all the transactions of the present world , activityis excited by the hope or prospect of some useful advantage as the reward of our toil . This observation w as

never more strikingly verified than in the rage which isso universally displayed at the present day for investigations in search of gold amidst the wild regions of California. Whatever we may b e induced to undertake ,success is the obj ect of our ambition ; and the disgraceof a failure is so much dreaded , that w e strive to theutmost of our ability to prevent it. No exertion is sparedwhich may contribute to that end. It will follow , then,that if this principle of action is strong enough to enablea person to surmount all the obstacleswhich may impede

O F GLO RY. 235

his attainment of worldly benefits ; it may b e appliedwith an equally reasonable prospect of success to the

ofFreemasonry , and to the cl imbing oflogical Ladder which leads to the Grand Lodge above .

And the reward promised to such exertions is this to

him that overcometh will I grant to sit with me on myThrone , even as I also overcame , and am set down withmy Father on his Throne.

”O r in other words, those

who are faithful and constant in the discharge of theirseveral duties, shall occupy a conspicuous situation in theCloudy Canopy that crowns the summit of the Ladder ;and b e rewarded with everlasting honour and glory .

O n this account it is that the practice of moral virtueis strongl recommended in the system of Freemasonry ,as one o the requisites to make our course successful ;where Faith produces Hepe , and Hope leads to Charity .

F or this purpose a symbolical armour is provided , anddescribed in the Book which constitutes one of the GreatLights of Masonry , as an antidote and protection againstthe wiles of the devil .1 Whence the true Mason willsee the necessity of fighting the good fight of Faith , 2 ifhe b e desirous of the reward . And to show the comfortsof such a course , he has the example of an inspiredApostle of Jesus Christ , who assures him that havingfought that good fight by keeping the Faith , he is certainof receiving , as the recompense ofhis labours, a peaceablecrown of righteousness.

3

But there is another example of still greater Importance to the Christian Mason to incite him to the habitualpractice of the Theological and Cardinal virtues, that hemay have a claim to the same crown—that of the Saviourof mankind ; and he not only directs him what to do toobtain it, b ut also promises that if he shall succeed inovercoming the temp tations of the devil , he will give hima WHITE STO NE , and in the Stone a new name written,

which no man knoweth saving he that receiveth it.4In the catalogue of virtues which Freemasonry enj eins

upon her members as essential to the observance of everybrother who is desirous of attaining the summit of theLadder, the most prominent is a steadfast belief in God

1 Eph. iv. , 1 1 .

2 1 T im. vi . , 12.

3 2 T im. iv. , 7 , 8.

4 Rev. ii. , 17.

2 36 T HE SYMBO Lthe Great Architect of heaven and earth . This articleof Faith is made imperative on every candidate , for thepurpose of preventing the introduction of infidelity and

atheism into the Lodge . And accordingly, the Deity isrepresented , as w e have seen in a preceding Lecture , bya Circle ; and in the symbolism of the mediaeval ages,by a human Hand amidst the clouds of heaven , in tokenof infinite ower, and an invitation to ascend to the

mansions OFblessedness by the masonic Ladder, becausethe gates of Faith , Hope and Charity form the onlymedium of access to the throne of grace .

No person can b e initiated without a previous acknowledgment of this fundamental article of a Mason’s creed ;as the following formula— the first ceremony that a candidate is subj ect to—will show . After the aid of the

Almighty Father and Supreme Governor of the U ni

verse has been supplicated that the candidate maydedicate and devote his life to his service , and become a

true and faithful brother ; he professes that in all casesof difficulty and danger he will put his trust in God ;and is then assured that as his faith is so well founded, andhis trust so firmly displayed , he may safely follow theguidance and direction founded on the precepts revealedby that great and holy Being , with a firm b ut humbleconfidence ; for where the name of God is invoked , w e

trust no danger can ensue .

This will constitute an unanswerable argument to thosewho would persuade the public to believe that a masons’lodge is a school of infidelity , and capable of producingrevolution and ruin to States and Empires, as Barruel ,Robinson , and others, have vainly endeavoured to prove .

O n the contrary , the belief and acknowledgment of Godthe Creator is intended to act as a stimulus to our

observance of social and civil order, and an incentive tothe practice of morality and virtue .

This bounteous and munificent Being , as is indicatedby our symbol of the O pen Hand , has bestowed uponevery man a valuable talent , and it is at his peril to neglect the improvement of it . It is true some have beenendowed more l iberally than others, b ut to whomsoevermuch is given , from him will much b e required . IfGod

has given wisdom , or strength , or genius, or scientificknowledge , it is with the gracious intention that these

238 T HE SYMBO Lreflections, b e the most gloomy and forbidding. A poormortal , suffering under miseries and misfortunes, and

ing against hardships and persecutions upowith no hOpe in another and a better world , is a con

dition not to b e imagined without fear and tremb linrenunciation of infidelity is tested and‘

provedhabit of ac tive religion for he who holds no communi onwith the Deity by private prayer o i s

little better than a practical infidel ,whatever it may. T he Free and Ac his

first admission into a lodge , as w e have just seen, ao

knowleges his“ trust in ‘

God ;”b ut if that trust b e not

animated and kept alive by a regular practice of devotional ~ob servances , of what avail will such an acknowledgment b e ? If any brother should ask , what benefitshould I derive from these O bservances ? Iwould answerhim by other questions equally significant , ” viz . , whatbenefit arises from the creation of man ; and O f whatuse was the appointment of one day in seven for rest andworship , if the Sabbath

“

b e not devoted t o r these'

holypurposes ? O f what use w as the revelation of God '

s

will to man , if the Scriptures b e not read , or learned , orinwardly ‘ digested ? Those who never pray live in a

continual doub t of God’s existence , andpossess no steadybel ief in the moral government of T G A O T U . And

therefore prayer forms the very essence of Freemasonry ,and accompanies all its ceremonies. A man might aswell at once avow his disbelief in the being of a God, as

to entertain a doubt of the efficacy of prayer, which isthe sole medium of communication with the Throne of

Grace and if it ascend , as it ought to do , through thegates of Faith, Hope and Charity , a n assurance is givenin the .

divine Tracing Board , that having passed throughthe gates of de ath , the faithful brotherwill b e introducedinto those celestial mansmns which form the brilliantcanopy of a Masons’lodge .

This is the.

happy result of prayer and an observanceof the divine ordinances of religion ; all of which havea place assigned to them in the usual rites of

“

the O rder.

We open and close our lodges -initiate , pass , and raiseour candidates - congratulate , acknowledge , receive ,and e xalt our expert brethren , by solemn iprayer. T he

reading of the Scriptures constitutes a'

regular portion of

O F GLO RY. 239

our stated formulae ; our lodges are consecrated and dedicated by a series of religious services ; and the graciousaid of the Most High is invoked on all our labours. Bythese O bservances the lodge becomes holy ground , and theworthy and zealous Mason hopes to imbibe a portion of

those sacred emanations which stream from such a source ,like the that surround the Throneof God.

b e shornfind his intended

I shall not into a disqu1s1tion on

the necessity and Charity as an un

erring test of '

F aith and Hope , although Masonrycommends and enforces the virtue described in the SecondTable delivered to Moses on the Mount , as the fruits of

Faith , which is, indeed , one of its acknowledged symbols ;b ut proceed to illustra te the doctrine by a series of rac

tical arguments, -drawn entirely from the system ofFreemasonry, which show the uncertainty of our tenure inthis life , and the necessity of providing for the enjoymentof a better, which is placed above the Cloudy Canopy

of the masonic Ladder.

l ike the legend of the thirdmutability of all things hereFreemasonry uses it as an in

ducement to the brethren “so to pass through things

temporal as '

finally not to lose the things that are eteror in o ther words, that the Free and Acce ted

Mason, having performed the duties recommende to

him in the lodge , and assed through the gate of Faith ;may gradually. aseen the innumerable steps of the

Ladder, b y z a l ively Hope of receivmg the promisedrewards, till he attains to that universal Charity whichrejoiceth in the truth . Then he cannot fail to b e ad

mitted into the number of the heavenly hierarchy ,appy souls who are permitted to say,

the Lamb that “

w as slain to recelve power,and strength , and -honour, and

0‘

c

this d esirable result , the Lec tures of

240 T HE SYMBO LMasonry give the following judicious

,

advice to the

brethren ! As the steps ofman tread in the devious anduncertain paths of life , and his

'

days are chequered bygood and evil ; and as in his passage through this shortand precarious stage of existence , prosperity sometimes

smiles u on him , while at others he is beset with a multitude of

)

evils —hence our lodges are furnished with a

mosaic flooring , to remind us of the precariousness ofour situation ; tO-day success may crown our labourswhile to-morrow w e may tread the uneven paths of

weakness, temptation , adversity , and death . Since , then,such emblems are continually before our eyes, we are

taught to boast of nothing , b ut to walk uprightly and

with humility before God and man , considering there isno station of life on which pride can b e securely founded .

All men have birth , b ut some are born to more exaltedstations than others ; yet , when in the grave all are on

a level , death destroying all distinctions. Let everybrother, then , consider it his duty to act according tothe pure dictates of reason and revelation ; cultivatin

gharmony , maintaining charity , and living in unity anbrotherly love .

”

Again ! the candidate in one of the degrees is instructed that his admission in a state of helpless indigence w as emblematic of the birth of man, who , at his

entrance into this mortal exi stence , is equally helpless ,and indebted to others even for the preservation of his

life . And it further symb olized the principles of activebenevolence for relief and consolation in the bour '

ot

affliction. Above all he w as taught to bend with humility and resignation before the Great Architect of the

Universe ; to purify his heart from the O peration of pas

sion and prejudice , and to prepare it for the reception of

Truth from the precepts of Wisdom , to His glory and

the good of his fellow creatures. He is further told thatby the second degree ofMasonry he w as enabled to con

template the high destination ' at which he sr’

night arriveby

f the z application'

of his intellectual faculti es to the

study of. heavenly science ; and that the secrets ofNatureand the principles of moral truth were unveiled , for. the

purpose‘

of. im ressing upon him . a .jnst estlmate of .those

wondrous facu ties with which he is endowed ; that hemay feel the duty which is t hereby imposed upon him

242 T HE SYMBO Lthe victim fal ls, the silken cord of life is cut in twain,and the mourners weep about the streets ; for the re

union of soul and body , when thus separated , exceeds allhuman power. Such hath been man in every age of the

world ; such is man in his present most exalted moments ;and such is each of us. T o-day perhaps prosperity and

joy shine upon our persons, and the persons of our b e

loved friends, and w e only feel the sorrows of another’swoe . But to-morrow , nay, perhaps, before this day closesits light , some friendly heart may sigh over our breathless corpse— alas my Brother.

”

This is very beaut iful , and if universally adopted bythe Masters of Lodges, could not fail to produce a lasting impression on every Mason’s heart , and to make itwiser and better. If w e are fully confident that w e

must soon die , and that after death comes judgment , itseems also to follow as a necessary consequence , that we

shall feel it our interest to prepare for the event in sucha manner as to produce a favourable sentence when thatawful day shall come .

And yet experience convinces us that such a proceeding is not alw ays practised . And why ? Not that a

thoughtless brother entertains the most distant idea thathe shall never die , b ut because he believes that his leaseof life will b e extended to an indefinite length , and thatthere will b e ample time to prepare for the approach ofthe last enemy.

This is the great error of man. Life , with all its

uncertainties and vicissitudes, is passed in an unceasingstruggle for wealth , or honour , or distinction , or anything b ut what w e possess. T he preparation for a statemore precious than them all , is swallowed up in the

fatal gulph of procrastination ; and numbers die as theyhave lived , sacrificing the blessed hope of everlastinglife , in the unextinguished thirst after worldly good .

Well might the moral poet say ;Procrastination is the thief of th e,

Year after year it steals till all are fled,And to the mercy of a moment leaves

T he vast concerns of an eternal scene.

It has been seen that Freemasonry endeavours toguard the brethren against this fatal error, by illustrer

O F GLO RY. 43

tions of a character so decided that they cannot b e misunderstood ; and at the same t ime so plain and pointedthat they cannot b e overlooked . Nor will it b e too

much to say that the teaching of Masonry on thesepoints has been eminently successful ; and there are

honou1 ab le instances of men , whose indifference to thegenial influences of religion has been removed

,b y the

gentle admonitions of Freemasonry ; and who , from a

perfect indifference to all religious restl aints, have b ecome zealous and p1actical Christians 1n the bel ief that“ if they have Hope only ln this world , they would b eof all men the most miserable .

” 6

Thus Masonry is termed the hand-maiden of religion ,

because it enforces the practical fruits of Faith , withoutwhich all religi on is vain . Like C h1 istianity it teachesthat of the three Theological Virtues Charity 1s the bestand greatest -it enj oi ns the strict observance of the

Cardinal Virtues — it enforces the three great moralduties to God, our neighbour, and ourselves —it inculcates Brotherly Love , Relief, and Truth , as the principalPoint of the masonic system — it recommends for practice those excellences of character, Secresy , F idelity ,and O bedience ; and imprints indel ibly upon the mindthe sae1 ed dictates of Truth , Honou1 , and Virtue .

In a word , eve1y mo1 al duty which distinguishes theChristian system , forms a gem in the masoni c crownand being 1 ecommended by the practice of the b rethi en ,

are diffused throughout society and the pleasing resultsare manifested in the harmony which adorns and cementsthe social system , and produces the abundant and salu

tary fruits of unity and love in this world , with a confident assurance of happiness in that holy place which issymbolized in the Cloudy Canopy of a Masons’lodge .

What better encouragement can b e desired , to induce a

brother to discharge , habitually and conscientiously , hisduty to God, his neighbour, and himself, as he is directedto do m pursuance of his masonic obligations ? He has

the promise of rewa1d at that period when death , thegrand leveller of all human greatness, has drawn his sablecurtain round him ; and when the last arrow of this ourmortal enemy has been dispatched , and his b ow broken

6 1 C or. xv. , 19.

244 T HE SYMBO Lby the iron hand of Time . T henwhen the An cl. ofthe"

l ord d eclares that T ime shall b e no more, he wi Ireceive ;possession of an immortal inheritance in those heavenly“?

mansions veiled frommortal eye by the Cloudy Canopy ;for the great I AM, the Grand Master of the? whole;universe, willlodge where peace , order, and harmony shall eternally,re ign.

In these heavenly places he W 111

and become a polished Pillar in the sacred T emMost High ; and from a brother Mason in theearth he wi ll become a Son of God in the

heaven.

’ T o prepare for this dignity it will b e necessaryto rule and govern the passions, to b e obedient to all

lawful comma11ds, '

to keep a tongue of good report, andto practise the general precepts of the masonl c O rder.

T he brother who does this will b e sure to overcome.

But he must keep his lodge closely tyled, 8 and maintaina vigilant watch ; 9 because at a day and hour when ' he

thinks not of it , the final report Wil l b e made .

10

It is true , the conspiring world offers strong temptai

tions to seduce him from his duty ; and“

unless he exer

cises the strictest caution , will overcome‘ his virtuous

resolutions, as was unfortunately the case with the

twelve recanting F ellow crafts. But the faithful brotherwill b e on hi s guard against these temptations whileascending the numerous steps of the Ladder which leadsto heaven, that he may successfully conquer the difficul~ties of the ascent. And there are difficulties whichcannot b e surmounted b ut “by the powerful aid of faith .

How many of. us m ay truly say, with that eminentbrother St . Paul , -there are times when w e are

larly desirous of dointhe path ; when w e 0

ourselves ; and whennot ; and the evil ' we

T he reason of all this is easy enough to '

u’

nderstand.

It proceeds from the temptations of the devil , and mademurderers of Ak irop, Kurmavil, and Gravelot ; whosedreadful fate is held forth as a beacon to warn the con

7 Rev. xxi . , 7 .

8 Matt. vi . , 6 .

9 2 T im. n. , 3 .

1°;Matt. xxv. ,

246 T HE SYMBO LSocialists, Chartists, and Teetotallers, who use everyspecies of agency , both private and public , to disseminatetheir distorted O pinions ; and will even renounce theiroldest and best friends, if they withhold their assentfrom the doctrines which they propound.

It follows, therefore , that serious injury is inflicted onindividuals, and on society at large , by the agency of

any one who professes freedom of thought” in mattersof religion , while he practically denies the being of a

God ; and entertains the delusive belief, that , even if hisopinions on this subj ect should b e erroneous, no one

suffers by them but himself. Such an argument , if itwere founded in truth , would unhinge the whole frameof civil society ; religion would become useless—masoniclodges unnecessary— and the Pedestal , with its sacredfurniture , little better than a mockery of T G A O T U.

This, h owever, is the light in which the enemy of

mankind would wish to place moral ity and religion , for

the purpose of obstructing our progress through theconsecutive gates of the three principal avenues of theLadder leading from this world to the next . He in

fluences his agents, the Atheist , the Socialist , and theircompeers, to persuade mankind that pleasure is the chiefpurpose for which man w as created ; and for that purpose O ffers them all the kingdoms of the world as the

reward of their allegiance . But Freemasonry will armthe worthy brother with the symbolical panoply Of theO rder ; the helmet of salvation, the shield of faith , andthe sword of the Spirit ; that he may triumphantly resistthe insidious persecutions of those who would lead himfrom the direct line of truth , to stray beyond the circle

of duty . And if he comes out of the battle as a con

queror , he will realize the promise of the Most H igh ,I will b e his God, and he shall b e my son.

” 11

T he precise meaning ofthis promise involves the subj ectof the present Lecture . It refers to an asylum providedfor the good and worthy Mason in the paradise of God ;where he will b e clothed in white robes ; with the

Sacred Name of Jehovah inscribed on his forehead . Thisregion of Light is so resplendent with the glory of God

and the Lamb , that it has no need of the Sun or of the

Rev. xxi. , 7 .

O F GLO RY.

Moon to enlighten it ; and none can enter there b ut theywhose names are duly registered in the Book of Life .

This ha py region is concealed from mortal view , bythe clou y canopy at the summit O f the masonic Ladder ;being surrounded with clouds and thick darkness to us

who are in the flesh , b ut clear and refulgent to the

spirits of just men made perfect ; b ut its glories are

accessible to the anxious Mason , by an assiduous endeavour to perform his moral and religious duties.

How bright these glorious spirits shine ;Whence all their white array ?

How came they to the blissful seatsO f everlasting day .

7

Lo , these are they from sufferings great,Who came from realms of light ,

And in the blood of Christ have wash’dT-hose robes which shine so bright.

This reward ought to b e an obj ect of some importanceto every good and worthy brother , who is desirous of

making his profession of Masonry subservient to his bestand dearest interests. And this is really the ultimatedesign of the O rder, to those who consider it as a

spiritual institution calculated to ennoble the moralcharacter ofman . F O 1 nothing can tend more effectuallyto induce holiness here , than the prospect of happinesshereafter. Whoever i s desirous of sitting on a thronein heaven, must , as the old Prestonian C ha1ges expressit , “

study the Sacred Law of God as the unerringstandard of truth and justice , and regulate his life and

actions by its divine precepts in a stri ct discharge of the

several duties of his station.

” If he have grace to dothis, T G A O T U will b e his friend in the present world ,and will give him an inheritance ln the holy and happymansions which lie beyond the cloudy can0py, wwhen hisallotted period of probation shall b e ended.

Will it , then , b e considered wise to risk the loss of

this happiness for the sake of any w el ldly good , which ,how pleasing soever it may appear, will suddenly vanishaway , like the evanescent shadows of the morning sun ?Whoever thinks otherwise , must have disregarded equallyhis masonic obligations, his lessons of initiation, and the

12 Rev. vu . , 9 , xiv. l , xxi. , 23 , 27.

248 T HE SYMBO Lmoral investigations which attend his improved progressin the art , by renouncing all thoughts of Him , in whomhe professed to put his trust , and of his moral government of the world . F or no Mason could b e induced , byany consideration , to neglect the duties, so solemnlyundertaken in the name and presence of the Most High ,if he really believed Him to possess the power of de

priving him in a single instant of life and hope , andexcluding him from that b lessed abode which is hiddenfrom mortal view in the glorious Symbol

,

before us.

Let every zealous brother, ‘who is desirous of orna

menting the Craft which he professes, seriously considerthat every round of the Ladder which he surmounts, willbring him nearer to its summit ; that the Hand ofGodbeckons him on , and encourages him to proceed ; and

that the hosts of heaven rejoice at his successful progress.

And if he regularly performs his devotions in public and

1pr

iva

te , and does his duty in the station of life to which

e has been called , he will graduthe open Gates of Faith , Hope ,occupy a throne in heaven, and b eand immortality.

Such is the happiness which 1s attainable by a steadycour se in the ascending path of the Theological Virtues.

Whoever wishes to share in it , will glorify the SacredName of God ; will extol Him that rideth upon the

heavens by his Name JAH , and rejoice before him .

13 And

in addition to this, they will b e kind and charitable toeach other, and practise all the virtues recommended inthe system of Freemasonry. It is, indeed, true , and

unfortunately so , that there a

do not possess the power of

necessitous fellow creatures ;consequence , provided they do all the good they can. Itis not the extent of the action , b ut the feeling of the

heart which shows the true Mason. Be merciful afterthy power, says the F irst Great Light ; “ if thou hastmuch , give plenteously ; if thou hast little, do thydiligence gladly to give of that little ; for so thougatherest to thyself a good reward against the day of

necessity.

” 14

‘3 PS. lxviii . , 4 . Tobit iv. , 8.

LECTURE XI.

(Ep istle Maximum;

Of the Rising

MY DEAR BRETHREN ,

It is quite refreshing to a lover of Masonry likemyself, to find that its holy principles are flourishing so

extensively in the Eastern part of the globe , where theyfirst originated , and enlightening in an equal ratio bothEuropeans and natives with the brilliancy of its beams.

T he Rising Star will , as every good Mason anticipates, b ea blessing to ages yet unborn ; and, like its type , in thecentre of the lodge , will herald a state of universal peace ,embodied by your Provincial Grand Master in his newO rder of the O l ive Branch , which may cement the nativeand European population into one happy people , as

T he Author has not receivedthe names of the officers of theLodge , and therefore has no alternative but to leave blanks that theymay be filled up with the pen.

O F GLO RY. 5 1

children of the same Parent , governed by the same laws ,and partners in the same b eneficent institu tions.

I should, indeed , b e insensible to all good and holy feeling, were I to remain unimpressed with the most livelysensations of gratitude to you , my brethren , for yourkindness in associating my name with your own, in con

nection with a lodge , from the existence of which so

many beneficial results may b e expected to ensue . T he

flattering manner in which the honour w as conferredmerits my warmest thanks. Proposed in full lodge bythe Provincial Grand Master, D r. Burnes, whom a greatauthority truly denominates the far-shining beacon of

the O rder in India ; ” carried by acclamation ; and con

veyed to me by a distinguished native brother, Manackj ee C urtsej ee , Esq. , in highly complimentary terms ;it w as ultimately confirmed by a formal diploma , trans

mitted by the same hand in the following year.

Under these circumstances, a Lecture on the BlazingStar may with great propriety b e addressed to the

brethren of the Rising Star of Western India , not onlyas a public expression of gratitude , b ut also as a tributeof friendship , and a small though inadequate return for

the distinguished favours I have received at the hands ofso respectable and intelligent a body of men. As the

heliacal rising of the canicular Star caused all the inhab itants of Egypt to rejoice in its appearance , as a preludeto those prolific inundations which were a blessing tothe land , so may the population of Western India re

joice in the existence of their Rising Star , as the harbinger of moral benefits, more valuable than the producewhich the Egyptians derived from the overflowing oftheir sacred river.

May its

glory increase with every succeeding year ;

and its use ulness exceed the most sanguine anticipationsofhim who has the honour to subscribe himself,

W. Sir, and dear Brethren ,

Your truly obliged and faithful Brother,GEO . O LIVER , D .D

Honorary Member of the Lodge.


April 1 , 1850 .

252 T HE SYMBO L

T itian tbt (filtnn‘

ltljEnqui ry into the true Ma sonic reference of ti n Bla z ing Sta r.

A Star , in the hieroglyphi cal system of the pagan onei ro‘

-criti€s ,denoted a god ; and this sense the word doubtless acquired from theuniversally established doctrine of the Gentiles, that each.

Star wasanimated by the soul of a hero-god, who had dwelt incarnate uponearth as a descent or avatar of the creative divinity. Balaam , beholding with open eyes the very person who had appeared to him as

the anthropomorphic Angel of Jehovah, and from whom he speciallyreceived the communications which he was to make to Balak ; b eholding (I say ) with open eyes thi s person , as the future victoriousofispring of Jacob , he was naturally led, from a full knowledge ofhisdivine character, to describe him prophetically by an hieroglyphicwhich denoted a God. T he Star , therefore , foretold by Balaam, is

awgiver foretold by Jecob . But the Lawgiver foretold byJacob is the Man Jehovah. Therefore , the Star foretold by Balaam ,

is the Man Jehovah also .

”

Ihave seen a Blazing Star , or the Shekinah , each of whose beamscontained one of the Sacred Names ; inclosing the letter G within a

c ircle , and also an equilateral triangle , under which was placed theArk of the Covenant. T he circle denoted is eternity , because it iswithout beginning and without end ; the triangle signifiedthe Blazing Star , the light of Providence ‘pointing out the way ofTruth ; and the letter Gr, glory , grandeur , and gomel ; all referringto the divine Name and perfections.

”

LECTURE O F T HE DEGREE O F SECRET MASTER .

IT is a remarkable fact , and shows how careful theDeity has always been to preserve a strict uniformity inall his gracious revelat ions to his creatures, that in everycovenant which he condescended to make with man , he

always manifested himself by the Star-like appearanceof a celestial fire , as a symbol of purity and truth . T he

Covenant with Adam w as made by the Shekinah , or

Sacred F ire , in which a deliverer w as promised , whoseappearance w as to b e announced by a similar phenome

non . It was Jehovah Elohim , translated the Lord God,

254 T HE SYMB O L

pearance of T GA O T U to his favoured creatures, will ,In some measure , account for the symbol of a BlazingStar being placed in the centre of our lodges ; for itwould scarcely have had such a conspicuous situationassigned to it by our ancient brethren , if it had not possessed some very sublime reference . In a primitiveTrestle Board of Masonry ,4 the Blazing Star representedBEAUTY , and w as called “ the glory in the centre ,” beingplaced exactly in the middle of the Floor Cloth . In

correspondence with this allegorical arrangement , thetwo pillars of the Porch were symbols of WISDO M and

STRENGTH . An alteration was subsequently made byBro . Dunck erley, under the sanction of the Grand Lodge ,by which these three qualities, so necessary to the perfection of any magnificent structure , were assigned tothe three chief supporters or pillars of the lodge .

T he primitive Blazing Star ofMasonry had five points.

This w as a proper representation of Beauty , as displayedin a building not made with hands,” according to thepractice of ancient art , in sculpture , painting , andMosaics.

Lord Lindsay , speaking of a Mosaic of S . Clemente at

Rome , executed A . D . 1 1 12 , describes it as“a most

elaborate and beautiful performance , yielding to none in

minuteness of detail and delicacy of sentiment , by a

resuscitation of the symb olism of early Christianity , andtherefore meriting the most attentive examination. T he

centre of the composition is occupied by the Tree of

Life , the Cross, elevated 0 11 the Mount of Paradise and

the Church , and reaching to a series of FIVE concentric

ra inbow-lik e semicircles, signifying Heaven, from which the

hand of God issues, veiled in clouds, holding a crown of

victory , and also tw o cords with a heart attached toeach , allusive possib ly to Hosea xi . , 4 , or Psalm cxviii . ,27 . T o the right and left , within the circle, stands thePaschal Lamb with a glory and other ornaments, all

having a tendency to the cross form .

”5

T he five points therefore in the masonic Blazing Starare in strict accordance with the primitive symbolizationof Christian Masons. And as an exposition of the same

principle, the Blazing Star, in one of the ineffable degrees4 See Hist . Landmarks , vol. i . , p . 133 .

5 Christian Art , vol. , i . p . 1 19 .

O F GLO RY . 5

ofMasonry , 1s made to consist offive points, like a royalcrown , in the centre of which appears the initial letterof the Sacred Name . They refer to the five equal lightsof Masonry , vi z . , the Bible , Square , Compasses, Key, and

Triangle ; and as the Blazing Star is said to enlightenthe physical , so the five equal points should enlightenthe moral condi tion of a Master in Israel . They denotethe five orders of architecture the five points of fellowship ; the five senses. which constitute the physicalperfection of man ; and the five zones of the world , allof which are peopled with initiated brothers.

In symbolical Masonry the Blazing S tar is consideredto b e an

'

emb lem of Prudence ; and our Lectures say !“ the Blazing Star, or glory in the centre , refers us to

that grand luminary the Sun , which enl ightens the earth ,and by its genial influence dispenses blessings to man

kind .

” This definition is retained ih our present modeof working , with some slight verbal alterations. Ientertain considerable doubts of its correctness, for thefollowing reasonsF irst , because the Sun constitutes one of our legitimate

emblems, and therefore its symbol is su erfluous.

condly, because the Sun was sub stituted or the SupremeGod, and became in that character the great obj ect ofworship to all heathen antiquity ; as is fully proved byMacrobius,6 who takes great pains to show that Saturnand Jupiter, Ap

ollo , Mars, and Mercury , with a wholehost of other cities, were nothing else b ut the Sun .

And the Egyptians assigned , as one great reason for his

worship , that his heat and kindly influence brought theiIfavourite garden gods to maturi t This was also thereason why the Stoics interprete the genita lia abscissa

of Saturn to mean the same luminary . And the Sun

w as so universally worshipped in the time of JuliusCaesar, that some nations who were ignorant of the

Roman deities, paid their sole adoration to that idol for

he tells us in his Commentaries, 8 that the Germans w or

shlpped no other gods b ut those visible intelligenceswhich they believed to b e interested in their behalf, vizthe Sun , Moon , and F ire .

Saturnal. l. i .8 1 a! 1

7 Lactantius, l. i .

D e Be G G.

256 T HE SYMB O LT he holy prophets of the Jews sometimes compareJehovah to the‘

Sun ; but ecaus'

e that luminaryis the most glorious and r part of the c 1 eation

ntain of light and the principle of life ,health , and fructification to his creatures“ And for—thisreason it w as introduced into Masonry. But it is not

the only author of the blessings and comforts w e enj oyin this world , for w e are equally indebted to the elements,earth , air, fire , and water ; which are all a

happiness bestowed upon us by the bounty of an allwiseProvidence . And lastly, because ln the opinion of someof our divines, the Sun IS the place of hell , or of punishment for lost souls, and it would not therefore have beendesignated In Freemasonry by so conspicuous an obj ectas the emblem of Prudence.

In another series of Lectures used In the last century,the Blazing Star is thus defined ! “ It is placed in thecentre , ever to b e present to the eye of the Mason, thathis heart may b e attentive to the dictates, and steadfastin the laws, of Prudence ; for prudence 1s the rule of all

virtues prudence IS the path which leads to every degreeof propri ety ; prudence i s the channel from whence selfapprobation for ever flows she leads us forth to worthyacti ons ; and, as a Blazing Star, enlightens us throughthe dreary and darksome paths of life .

”

That section of the Craft which were known by thename of ancient Masons, used the following formula at

the latter end of the Blazing S tar or

glory in t he centre reminds us of that awful periodthe Almighty delivered the two tables of stone containingthe T en Commandments to his faithful servant Moses onMount Sinai , when the rays of his divine glory shone so

bright , that none could behold it without fear and trembling. It also reminds us of the omnipresence of the

Almighty , overshadowing us with his divine love , and

dispensing his blessings amongst us ; and by its beingplaced ln the centre , it further reminds us, that whereverw e may b e assembled together, God is in the midst ofus, seeing our actions, and observing the secret intentsand movements of our hearts.

”

T he continental definition 1s,“ it IS no matter whether

the figure ofwhi ch the Blazing Star forms the centre , b e '

a square, triangle , or circle , it still represents the Sacred

258 T HE SYMBO Lglory of the typical religion , w as the Shekinah tabermaeling in the Holy of Holies ; while that of the truereligion w as

“ the Word that w as made flesh and dweltamong us, and w e beheld his glory , as of the onlybegotten of the Father, full of grace and truth .

” 10 T he

light of this D ay-spring , or glorious Star in the East ,

has illum inated the world , dispersing the darkness of

ignorance , and enlightening the minds of men with theblessed rays of divine truth . St . John was the MorningStar that preceded the Sun ofRighteousness at his rising ;an event , the glory of which is due to the tender mercyof God, since towards the production of it man can do

no more than he can do towards the causing the naturalsun to rise upon the earth . T he blessed effects of the

D ay-spring , which then dawned from on high , and

gradually increased more and more unto the perfect day,were the dispersion of ignorance , which is the darknessof the intellectual world ; the awakening of men fromsin, which is the sleep of the soul ; and the conversionand direction of their hearts and inclinations into the

w ay of peace ; that is, of reconciliation to God by theblood of Christ , to themselves by the answer of a consciencecleansed from sin , and to one another by mutual love .

” 11

Now a Star, in hieroglyphical language , always denoteda God. Thus when Balaam predicted that a Star shouldarise out of Jacob and a Sceptre out of Israel , he referredto the Lawgiver or Shilo, of whom that patriarch hadalready spoken . A Star out of Jacob , and a God out of

Jacob , would therefore b e parallel expressions. And

who could that God b e who should bear the sceptre of

Israel as King of kings and Lord of lords, b ut the Theocratic King of Israel , Jehovah , the Messiah , or Christ ?O n this prophecy Bishop Warburton observes , with his

usual acuteness, that it “ may possibly in some sense

relate to David , b ut without doubt it belongs principallyto Christ . Here the metaphor of a Sceptre was commonand popular to denote a ruler like David ; b ut the Star,though , like the other, it signified in the prOphetic writings a temporal prince or ruler, yet had a secret andhidden meaning likew ise ; for a Star in the Egyptianhieroglyphics denoted God. Thus God, in the prophet

Ib id. v. , 14 .

1 ‘ Bp. Home’s Life of John.

O F GLO RY. 9

Amos, reproving the Israelites for their idolatry on theirfirst coming out ofEgypt , says, Have ye offered unto me

sacrifices and oflhrings in the wilderness forty years, Ohouse of Israel ? But ye have borne the tabernacle of

Moloch and Chiun your images, the Sta r cy“

your God

which ye made to yourselves.

12 T he Star of your Godis here a noble figurative expression to signify the imageof your God , for a Star being employed in the hieroglyphics to signify God, it is used here with greatelegance to signify the material image of a God ; the

words the Sta r of your God being only a repetition , so

usual in the Hebrew tongue , of the preceding— Chiun,

your images ; and not , as some critics suppose , the samewith your God Sta r, sidus Deum vestrum . Hence w e

conclude that the metaphor here used by Balaam of a

Star, w as of that abstruse , mysterious kind , and so to b e

understood ; and consequently , that it related only to

Christ, the eternal Son ofGod.

” 13 T he Great Architectof the universe is therefore symbolized in Freemasonryby the Blazing S tar, as the herald of our salvation.

Almost every divine appearance , from the creation of

the world to the advent of Christ , w as attended withthis luminous appearance , only with different degrees ofbrilliancy ; and therefore the S tar in the East , which wasseen by the wise men, would have the same reference .

And as a prediction of its announcement had been embodied in the Spurious Freemasonry of all nations, wecannot wonder that , when it appeared , they should follow its direction. And their expectations were not

deceived , for it conducted them to the Holy Land , andbecame stationary over the town ofBethlehem , the veryplace where the expected Deliverer w as to b e found .

“

It w as the same glory of the Lord which , on the nightof the nativity , shone round about the pious shepherds ;and being probab ly of a globular form , it ascended alongwith the celestial choir of angels ; and might hence havebeen visible in its ascent at the distance of five or six

hundred miles, diminished to the size of a star, hoveringover the land of Judea.

This appearancemust have strongly a ttracted the no tice

12Amos v. , 25 , 2

‘ 3 D iv. Leg . , Book s . 414 hi att. ii . , 9 .

2 00 T HE S YMBO L

And if thesedescendants Of“

and also of the

tthe L ight being ea tinguished, universal

darkness overspread the face of the whole earth , andobscured the light of the Sun.

It w as , indeed , the universal belief of ‘

all nations, thatthe a pearance of a new Star should indicate '

an avatar ofthe lgeity, who should descend upon earth to teach man

kind the Truth , and point out the way‘

to everlastinghappiness. And C halcidius, in his commentary on theT imoeus of Plato , says, When this Star had been seen

by some truly wisemen amongst the Chaldeans , whowerewell versed in the contemplation of the heavenly bodies,they made enquiry concerning the birth of the Deity ;and when they had found him they paid him the worshipand adoration which were due to so great a Being .

”

But the Blazing Star must notas the creature which heraldedT G A O T U , b ut the expressive s

Being himself, who is described , asthe magnificent appellations of the D aySun ;

16 the D ay Star ; 17 the Morning Star ; 13Blazing Star ; 19 This, then , is the supernal reference of the

Blazing S tar of Masonry ; attached to a science , which ,like the religion it embodies, is universalto all times and seasons, and to everydid or ever will exist on our

'

ephemeral

It w as from a similBalaam that the Gn yidentified Christ with the material Sun , which constituted

15 Luke 23 . i . , 78 . Rev. xx11 . , 16 . 2 Peter i . , 19.

‘6 Luke ii . , 78 .

17 2 Peter, ut supra .

‘8 Rev. ii. , 28 .

‘9 Rev. xxii. , 16.

262 T HE SYMBO Lfollowed him upon white horses, clothed in fine linen,white and clean . And out of his mouth goeth a sharpsword , that with it he should smite the nations , and he

should rule them with a rod of Iron ; and he t1 eadeth

the wine press of the fie1 ceness and wrath of AlmightyGod. And he hath on his vesture and on his thigh aname written , KING O F KINGS AND LO RD O F LO RDS.

”20

T he masonic meaning of the Sun , Moon , and SevenStars, is familiar to every well instructed brother, andit will therefore require only a few words to make itmore distinctly understood . They are placed in our sym

b ol , without the Cloudy Canopy , because in the regionswhich it conceals from our view , they are perfectly useless, being enlightened by the “ Glory of God and the

Lamb .

”And even to ourselves, the genial effects of the

sun’s rays would b e deprived of their most essential pro

perties, if they were not modified by the atmospherewhich surrounds our globe .

“ T he eye is indebted to itfor all the magnificence of sunrise , the full brightnessof its meridian height , the chastened radiance of the

gloaming , and the clouds that cradle near the setting sun.

But for the atmosphere , the rainbow would want itstriumphal arch , and the winds would not send theirfleecy messengers on errands round the heavens. T he

cold ether would not shed its snow-feathers on the earth ,nor would drops of dew gather on the flowers. T he

k indly rain would never fall ; hail , storm , nor fog diversify the face of the sk y. O ur naked globe would turn itstanned , unshadowed forehead to the sun , and one dreary ,monotonous blaze of light and heat dazzle and burn up all

things.

”

Were there no atmosphere , the evening sun would ina moment set, and, without warning , plunge the ea 1 thin darkness. But the air keeps in

cD

her hand a sheaf of

rays , and lets them slip b ut slowly through her fingers ;so that the shadows of evening gather by degrees, andthe flowers have time to b ow their heads, andeach creaturespace to find a place of rest and nestle to re ose. In the

morning the garish sun would , at one boun , burst f1 omthe bosom of night and blaze above the horizon ; but theair watches for his coming , and sends at first b ut one

2"Rev. xix. , 11-16 .

O F GLO RY. 203

little ray to announce his approach , and then anotherand by and by a handful ; and so gently draws aside thecurtain of night , and slowly lets the light fall on the

face of the sleeping earth , till her eyelids open , and likeman, she goeth forth again to her labour until theevening.

”21

In the Apocalypse mention is made of “a woman

clothed with the sun, with the moon under her feet , andupon her head a crown of twelve stars.

”22 According toour best commentators, the woman was a type of the

Church of Christ ; she w as clothed with the sun , to

denote the blessing of light and knowledge which thisChurch enj oys by the gracious goodness of Jesus Christthe Sun of Righteousness. T he moon was placed underher feet to indicate the prostration of the Jewish ceremo

nial law ; and the crown of twelve stars w as intended asa symbol to denote that the Christian Church had theadvantage of being illuminated by the inspiration of the

twelve ApostleT he w 0 1 ship of the Sun w as common to most heathen

nations. According to Herodian, the Emperor Aurelianerected a magnificent Temple to this deity , in which heplaced statues of the Sun and Bel , which , along with theother precious decorations , were brought from Palmyra.

Montfaucon"3 has given an image of the Sun as worshipped by the Romans. It 1s the bust of a man placed uponan eagle , having his head sui rounded with a nimbus , andthe following inscription

Soli sanctissimo sacrumTiberius Claudius Felix etClaudia Helpis etTiberius Claudius Alypus filius eorumVotum solverunt lib ens (sic ) meritoC ulb ienses de Cohorte tertia .

Lipsius , in the thirty-sixth O p. of his Virgo Hallcnsis,furnishes a similar form of address to the Virgin Mary as

the queen of heaven.

“ O goddess ! thou art the Queenof heaven , of the sea , of the earth , above whom there isnothing b ut God. Thou Moon, next to him the Sun,

whom I implore and invocate ; protect and take care of

2 ‘ Quarterly Review .

2 2 Rev. xn . , l .2 3 Vol. plate 54.

264 T HE SYMBO Lus both m public Thou hast seen u s thesafO Ity years tossed ic storm ; 0 Mtumultuous sea . Hanc pennam tibi nunc ,consecravit Lipsius. T he nations on the borders of theHoly Land paid divine honours to the Moon as the Queenof Heaven ; and the Jews sufl

'

ered themselves to b eseduced into the same species of idolatry. The prophetJe1 em1ah represents them as inviting each other to commit this abomination.

“ Let us sacrifice to ! the Queenof Heaven, and pour out our drink offerings to her.

”24

There 1s a sublime refe1 ence attached to the symbolof Seven Stars ln the sae1 ed writings of the Jews , thatought not to b e overlooked . Stars we1 e Sometimes usedas emblems of earthly potentates , and at Others of the

ministers of God’s sanctua iy ; b ut they have a muchhigher destination. They repi esent the Seven Eyesmentioned by Zechariah , which typify the care of divineprovidence , ever watchful to promote the welfare of hi s

c1eatures ; and the Seven Lamps of the Apocalypse ,which symbolize the Holy S irit of God ; whence are

also derived the seven spi rituaal gifts of a Christian man.

In the'

degree of Knights of the East and West , the

Seven Stars are explained to signify the seven qualitieswhich ought to distinguish a Freemason, viz . , Friendship ,UniOn , Submission , Discretion , Fidelity , Prudence , andTemperance .

T he number i s 1ema1 k ab le for it was always consideredby the heathen, as well as by the Jews, to designatepe1fection, and was hence the symbol of heaven. T he

Iollowei s of Mahomet adopted a similar opinion ; and

the seven editions of the Koran were called by the nameof “ the seven trad1t10ns and they believe that thethrone of God 1s su1 1 ounded by seven spirits or archangels, called Michael , Gabriel , Lamael , Raphael , Zachariel ,Anacl , and O riphiel.

T he Holy Spirit of God thus symb oliz ednwas knownto the pious Jews, for David prays that God will notwithdraw his Holy rit f1om him .

25 T he st1 eams of

water mentioned b and other prophets ,26 whenthe Sun should b e sevenfold ,

”5 Isai. xxx. , 23 , xliv., 3 , 650 .

200 T HE SYMBO L

LECTURE XII.

(tat tle hthirulurq

BRO AL Ex . GRAN T , ESQ . , D . P . G . M . F O R DERRYDO NEGAL , T HE FO UNDE R , AND H O N . MEMBER O F

T HE LO DGES 126 , 2 65 , 279. 282 , AND 284 O N T HE

REGISTRY O F ENGLAND ; AND O F 46 , 1 90 , 332 ,

407 , AND 589 O N THA T O F IRELAND .

F . H . M‘CAUSLAND ,

HENRY s . SKIPTO N ,

REV . E . M . CLARKE ,

JO HN PRILL ,JO HN KEYS ,WILLIAM THO MPSO N ,

ISAAC STIRLING ,

Of the Lodge Light qf the North,

Mr DEAR BRE T HREN ,

I b eg you will accept my warmest acknowledgmentsfor the distinctionWhich you have been pleased to conferupon me . I am gratified by every new evidence of the

effects of my humble labours, because it conveys an

unsolicited o inion that they have not been entirelyuseless. An although I do not entertain the vanity ofsupposing that the rapid progress which distinguishesF reemasonry at the present day has been produced by

O F GLO RY. 207

any exertions of mine , yet I am not without hope that! the course I have pursued for so many years to lace theO rder before the world in its true position , an to show

connection of general literature with its varioussubj ects of disquisition , has contributed in some slightdegree to disarm prejudice , and dispose the initiated toadmit our claims to public estimation with somewhatof a better temper than they manifested half a centurya g o.

-

D

F reemasonry is a noble O rder, and embraces a fundof information which not only tends to modify the

manners and dispositions of mankind in this world , b utpossesses a direct influence on their preparation for theworld beyond the grave. It w as the universality of its

rinci les which first enlisted my sympathies in its

hebal ‘

; and a more extended view of its beauty and

usefulness has confirmed the impression , and made it thesolace and comfort of my old age .

I have taken the liberty of dedicating the followingLecture on the general import of our glorious symbol ,which forms the C onsummatum est of Freemasonry , tothe W. M. , officers and brethren of the lodge , so aptlydenominated the Light of the North , because it willdis lay to the inhabitants of the northern districts of

Irelhnd the results of that benign system ofLight whichwe call Freemasonry . It elevates the soul ‘ by a graduated ascent to the realms above , founded on that securebasis which is distinguished in Masonry by the peculiarname of Light ; and advances the worthy brother fromearth to a celestial canopy sprinkled with golden stars

thus realizing the expectations of an active and usefullife , employed in the duties recommended by the Leetures of Masonry. Past , Present , and Future unite incementing this delightful consummation. T he past isconsecrated by memory and HO PE ; the present byFAITH ; and the

“

future by CHARITY ; thus completingthe cycle of human existence .

But while , as Masons, w e thus strive to make our

calling and election sure by works of piety and charity ,w e must never forget that moral virtue alone will notguide u s to the summit of the Ladder.

,T he first step is

Faith , and on that celestial virtue all our efforts must b ebased . It is the Great Light which must enlighten our

208 T HE SYMBO Lpath from the cradle to the grave ; and our only safe

guide through the devious ways which w e are bound totread in our passage from this world to another. It isthe evidence of things not seen , the substance of thingshoped for. From this high principle our benevolenceshould flow in an uninterrupted stream , producing a richharvest of good works to the glory of our F ather whichis in heaven.

Such are the doctrines which I believe to b e imbeddedin the system of Freemasonry , and if they b e keptsteadily in our view during our mortal pilgrimage , theywill gradually advance us step by step on the innumera

b le rounds of the masonic Ladder, till we attain to thatethereal mansion at its summit where the just exist in

perfect bliss to all eternity ; _where , as our Lectures preicate , w e shall b e for ever happy with God T G A O T U ,

being justified by faith in his most precious blood .

Believe me to b e ,My dear Brethren and F riends,

Your faithful Servant and Brother,GEO . O LIVER , D .D

HonoraryMember of the Lodge.

SC O PWICK VICARAGE ,

May l st, 1 850 .

270 T HE SYMBO L

in the system , which embrace appropriate references,and the meaning of some of them is very significant ; b utthis includes a general view of everything valuable intime and eternity. It commences in the deepest recessesof that celebrated local ity which has been received bymany sound professors of our faith , as well as by thelearned Jewish doctors, as the sacred scene of the lastjudgment ; and terminates in the highest heaven -itopens in the lowest of valleys, and closes on the holymountain of the Apocalypse -it has its origin in darkness, and ends in a burst of glorious light .Such is the life of man. Generated in darkness, he

enters into the world poor, and miserable , and naked .

Unable to help himself, he depends entirely on the assistance of others for the p reservation of his existence . H e

sees nothing , he hears nothing , he knows not friend fromfoe . He is a point ; a feeble insignificantsensible to nothing b ut mere animal! instinctsmoves in a circle of darkness , ignorance , and imbecility ;and escaping danger only by the protection of Providence , and the watchful care and attention of these who

are his natural guides and guardians, during his helpless,poor, and pennyless state .

This unpropitious view of human nature does not

continue long . T he initiatory rite of his religion is performed , and his faculties begin to expand . He becomesable to distinguish his friends from strangers ; he understands the words of those that are about him ; and

answers them first by smiling looks, and afterwards bya lisping imitation of words, which soon change intoarticulate sentences ; concise , indeed , b ut sufficiently expressive to convey the intended meaning . He stands onhis feet—he walks—he runs— and the weak and helplessinfant becomes a vigorous b oy, in the full and happyenj oyment of his newly acquired faculties.

T he circle widens. Lik e a rough ashlar in the handsof the workman , or a lum of clay under the plasticscience of the potter, the in ant mind becomes mouldedinto form . He is tau

its work . Thought and reflection springcation advances ; and approaching manhoacquainted with the secrets of the Book ;

O F GLO RY. 27 1

practice ! by whom he is taught to regulate his life and

actions according to their dictates, if he b e ambitious ofpeace in this world or ha piness in the next.At this period ofhis 1'

e , Freemasonry recommends tohis most serious contemplation the volume of the SacredLaw ; charging him to consider it as the unerring standard of truth and justice , and to regulate his actions bythe divine precepts it contains. And he is further toldthat this First Great Light will teach him the importantduties which he owes to God, to his neighbour, and tohimself. T o God, by never mentioning his name but

with that aw e and reverence which are due from the

creature to the Creator ; by imploring his aid on all

lawful undertakings, and by lookmg up to him in everyemergency for comfort and support . T o his neighbour,by acting with him upon the square ; by rendering himevery kind office which justice or mercy may require ;b y relieving his distresses, and soothing his afflictions ;and by doing to him as in similar cases you would wishhe should do to you. And to himself, by such a prudentand well regulated course of discipline as may best conduce to the preservation of his corporeal and mentalfaculties in their fullest energy ; thereby enabling himto exercise the talents with which he has been favouredby God, as well to his glory , as to the welfare ofhis fel

low creatures.

l

Such is the recommendation of the tw o great parallelssupporting the circle and point , which is corroboratedin the system of Freemasonry , and necessarily includeFA ITH and practice ; and having attained these , thecandidate is entitled to ascend the first division of the

Ladder, through the portal which will b e freely openedto him by the gracious Virtue who guards the entrance .

In the vigorous stage of manhood , his duties and obligations will materially increase ; b ut if he steadily perseveres in the ath chalked out by the Sacred Law of God,he will not nd any difficulty in discharging them to the

satisfaction'

of his own conscience. This wi ll afford a.

reasonable ground of HO PE , and enable h im to applyconfidently for admission to the upper portion of the

Ladder. Hope , with a cheerful countenance , O pens wide

272 T HE SYMBO Lthe gate , and the ripened man , animated and enlivenedby these two virtues, passes the middle age of life , andhis soul ascends slowly , b ut surely , to the haven of

peace , as his weakening body goes downward towardsthe grave .

O ld age succeeds—a time of comfort and satisfaction ,

after a life spent in the performance of the three greatmoral and masonic duties. He has no fear of death ,b ecause he is prepared for it . T he coffin and its mournful embellishments display no terrors to him , because heconsiders life .as the sleep of darhness; and death as awakcuing him from a disagreeable dream to the enjoymentof light and happiness. T he peace of God, which passeth all understanding , keeps him firm in the faith ; bythe aid of which , added to the practice of universal b enevolence and love for his fellow creatures, he is enabledto contemplate with calmness and equanimity that eventwhich will separate him from all his earthly friends andconnections ; because he sees before him , by the eye of

faith , a world where everything is bright and glorious ;where he shall b e reunited to his friends ; where sorrowand trouble cannot intrude ; and where never-endingpleasures will reward the cares and troubles ofhis mortalpilgrimage . He approaches the scene of his hopes andwishes with a palpitating heart , and finds the portal ofCHARITY thrown open to receive him , and the bodilypains of death are alleviated and cheered by the soundof the angelic host singing the anthems of heaven , and

ready to conduct him to that place of rest , where hewill wait with patience , in company with the spirits ofother just and holy men , till all things are consummated,and the day of resurrection ushers in the eternal reignof the Messiah .

Nothing could b e a more wise and just arrangementthan the appointment of an intermediate state for thesoul , from the time of its departure from the body to theday of judgment. Having been clogged with a corrand sinful body , which the Platonists denominatedbondage of matter ,” it would

'

scarcely have been in a

condition , at the moment of its exodus, to b ear e itherthe refulgent glory of God’s presence 0 11 the one hand ,or the extreme punishment of eternal fire on the other.

It is true , man is sent into the w orld with a commission

274 T HE SYMBO Lcontested and obscure express1ed spirit in fiery floods, Miltondifficulty in its construction than w e

he certainly remembered it when he

O ne Sip of thisWill bathe the drooping spirits in delightBeyond the bliss of dreams.

’

In order, therefore , ~-to prepare the soul for its reunionWi th an incorruptib le body at the resurrection, and toendure the effiects of that sentence whose duration shallb e everlasting , an intermediate state has been providedby the D ivine wisdom and goodness, where the spirit ofthe just man, liberated from its contact w ith a materialTabernacle , which obstructed its progress towards theperfection of a future state , receives an acccession of

knowledge that is intended to prepare it for final glorification. It floats in liquid ether in a blessed region of

light , purified from all gross and sensual appetites and

desires, and enj oying a comparative degree of happiness,

in a progressive state of preparation for supreme elicityin prospect.

Beyond the glitt’ring starry sk y ,

F ar as the eternal hills,There in the boundless worlds of Light,O ur dear Redeemer dwells

Immortal angels bright and fairIn countless armies shine ;

At his right hand w ith golden harps ,They offer songs divine .

They brought his chariot from aboveT o hear him to his throne

C lap’d their triumphant wings and cry’dT he glorious work is done .

This peaceful abode , or world ofs irits, is distinguishedin Scripture by the several names 0 Paradise , Abraham’

s

bosom , the third heaven, and the Hand of God ;2 and itappears that when the soul , which Pope denominates a

vital spark of heavenly flame , has shaken off its earthlytabernacle , so calledfrom the Tabernacle ofMoses whichcontained the ethereal Shekinah , it will b e conveyed b yangels to thiS '

peaceful’ place -

O f rest , there i‘ to remain2 Luke xxiii. , 43 , xvii , 22.

‘

2 C or. x11 . , 2. Wisdom iii. , 1 .

fl

O F GLO RY. 275

unti l the judgment day. It will b e associated with thoseof

‘

Abel , and Noah , and Abraham , and Moses, and David ,and other worthy and pious men , who have been admitted into God’s rest, but not into his g lory andwill remainin peace, exempted from all pain and disquietude , fromall contention and dispute , malice. hatred , and illw ill ,and secure from the temptations of the devil , until i t b eGod’s good pleasure to give them the kingdom . ThusChrysostom says, 3 “ understand what and how great a

thing it is for Abraham to sit , and for the Apostle Paulto . expect , until ' they b e made perfect , that then theymay rece ive their reward . F or until w e come , theFather hath foretold them , he will not give them theirreward. Art thou grieved because thou shalt not yetreceive it ? . What should Abel do, who overcame so

long since , and yet sitteth without his crown ? WhatNoah ? and the rest of those times ? for behold theyexpected thee , and expect others after thee . They prevented us in their conflicts, b ut they shall not prevent usin their crowns, because there is one time appointed tocrown all together.

”

Many curious enquiries might suggest themselves inthis place respecting the intermediate state of the soul ;as , what is its form ? does it assume the figure of one of

the five regular bodies ? whither does it go ? what is itsemployment ? or what its degree of consciousness ? Is

its place in the air , like that of the evil spirits whichfrequent “ dry places, seeking rest , or go about continually trying whom they may devour ?”4What means these evil spirits use to tempt us w e

are not distinctly informed ; b ut it is great folly , eitheron the one hand to doubt the reality of the fact , becausew e know not the manner, or on the other to entertaingroundless imaginations, or believe idle stories, and

ascribe more to evil spirits than w e have any sufficientcause. F or there is no religion in favouring such fancies,or giving credit to such tales ; and there has frequentlyarisen a great deal of hurtful superstition from them .

This w e are sure of, and it is enough , that neither Satannor all his angels have power, either to force any one of

3 Hom 28 , in Epist . ad Heb raeos.

Matt. xii . , 43 . -1 Peter v. , 8 .

276 T HE SYMBO Lus into sin, or to hinder us from repenting, or withoutGod’s especial leave to do any one of '

us the least hurtin any other way. And w e have no cause to think thatleave to do hurt is ever granted them , b ut on such extraordinary occasions as are mentioned in Scripture . Theyare , indeed , often permitted to entice us into sin, as w e

too often entice one another. But these enticements ofevil spirits may b e withstood just as effectually , and

nearly by just the same methods, as those of evil men.

”5

But to return to our subj ect.It may b e enquired , where are our first parents?Where is Noah, a preacher of righteousness ; or the faithful Abraham ? T he meek Moses ; the valiant Joshua ; orDavid , the man after God’s own heart ? Where are the

prophets of the old, or the Apostles of the new Covenant ? They are not in heaven , although undoubtedlyaccepted by the Most High ; nor, although favoured witha good report through Faith , have they yet received thepromises.

6

We know from the testimony of Jesus Christ , that thesouls of men will possess intelligence , and a knowledgeof each other, and of those they have left behind ; becauseit is expressly said that D ives saw and knew Lazarus inParadise ; and therefore it is only fair to presume thatthe spirits of the departed will recognize each other inthe intermediate state. And if they were unable tocommunicate with their friends in the flesh , Abrahamwould have told D ives so

‘ more explicitly when he

requested him to send Lazarus to convert his five b rothers. But he said no such thing. He merely repliedthat i t w as unnecessary , because they had already themeans of salvation in their own hands, if they chose touse them . His words are very remarkable .

“ If theywill not hear Moses and the pro hets, neither would theyb e persuaded though one shoul rise from the dead .

” 7

And we have a very considerable probability , thatSt.Paul anticipated on the last day a personal knowledgeof those on his part , and a personal reunion with themwith whom he had been connected in this life by the tiesof pastoral offices and kind affection. That the recog

Mant and D ’O yley on James iv. , 7 .

Acts ii. , 34 , compared with Heb . xi . , 39.

7 Luke xvi . , 31 .

278 T HE SYMBO Lfulness r of joy and eternal blessedness,all ‘ b odies are glorified , and where th

of sorrow or regret .

d speculation on these points, however , forwhich inspiration furni shes no certainus into error. Some , indeed, think that the spirits ofo urdeparted friends are our guardian angels that they arecontinually with us —wherever we go , they follow us

grieving when we do w rong , and rej oicing when we do

right. O thers think they are employed by theas angelic messengers, to distribute mercy and

kindness to other worlds.

Now supposing that the spirits of our departedshould b e thus employed—and it " is not improb ab ldoctrine affords a valuable lesson of patience under b e

reavement and shows the folly of grieving for theirloss, . as if there were no hO pe for them . We are subj ectto pain, and sorrow , and distress b ut they are exemptfrom all such feelings. They have nothing b ut happiness,and peace , and j oy. If, therefore , they are appointed towatch over us to preserve us from harm , and to guide

of truth and Virtue , w e have greatercc than to grieve , for their loss is better

for us as well as for them . In fact , there can b e no doubtof their happiness after death if they have done theirduty here . They have been sown in corruption , b ut theywill b e raised in incorruption ; '

and the natural bodywhich has been de osited in the r

earth will b e converted1nto a spiritual b od

ly.

Again, w e are ignorant of the satisfaction of havingall our wants supplied , and all our wishes gratified and

therefore w e can form no conception of .the state inwhich w e should b e placed after death .

b e quite c ertain that if .w e‘

perform with undeviatingpunctuality our respective duties to God, our neighbour,and ourselves, as they are exemplified in the lectures ofMasonry , as well as in the Holy -Book w hich crowns thePedestal , w e shall certainly . partake of the happinesswhich is ‘ reserved for all faithful Brothers, although we

ofrest has not been revealed ,would b e inadequate to disove .or b elow the earth the

O F GLO RY. 279

Scriptures do not say, and it would b e rash to pronouncean O pinion on such an abstruse subj ee In knowingthat it Is the entrance to the haven of eternal rest , orfinal salvation , we know enough to satisfy any reasonableenquiry . We am told , indeed , that Enoch , Elijah , andChrist a scended, and St. Paul w as caught up into Paradise °9

w e may reasonably presume that it liesbeyond the sphere of the remotest stars ; but in

region or situation we are perfectly ignorant . St. Paulcalls i t the thi1d heaven ; which , according to Macknight ,is the seat of God and of the holy angels, into whichChrist ascended after his resurrection ; b ut which is notthe obj ect ofmen’s senses as the other heavens are ; the

first being the region of the air, where birds fly ; and

the second that part of space which contains the stars.

In that place of rest will the souls of just men remain ,

in the enjoyment of each other’s society , and the interchange of those amenities which w e cannot at presentcomprehend , b ut which w e are assured will consti tutesup1 eme felicity clogged with none of those vile or

boisterous passi ons, and bereft of the distressing wantsand necessities which encumber our earthly body. Herewill b e no need of laws, because there is neither propertyto protect , wants to supply , or necessities to provide for.

Labour will b e in no request , for the soul is impalpable ,and requires neither food nor raiment. Locks and boltsto guard against intrusion will b e useless, for in thatholy place , moth will not corrupt nor thieves break inand steal . 1Varlik e weapons will b e unknown in a.

region of universal love and peace , where “ the wolfshall dwell with the lamb , and the leopard lie down withthe kid ; and the calf and the young lion and the fatlingtogether , and a little child shall lead them . And the

cow and the b ear shal l feed their young ones shall liedown together ; and the lion shall eat straw like the ox.

And the sucking child shall play on the hole of the asp,and the weaned child shall put his hand on the cock a

trice’s den . T he shall not hurt nor destroy in all myholy mountain ihr the earth shall b e full of the k nowledge of the Lord , as the waters cover the sea.

” 1°

W ! Heb . xi. , 5 . 2 Kings n . , 1 . Acts i . , 9. 2

1 Isaiah xi . , 6—9 .

280 T HE SYMBO L

This state of comparative felicity w ill b e enjoyed bythe spirits of all good and worthy brethren , until thenumber of the elect is completed , 11 and the sound of the

eternal trumpet shall announce the day ofjudgment , andreunite the soul to its old companion the body , in a moreglorified state , for flesh and blood cannot inherit thekingdom of God, neither doth corruption inherit incorruption.

” 12 T his change affords the best mitigation of

the concern so apt to overwhelm us on account eitherof our own death , or of the death of those who are verydear to us. T he bodies of the righteous are not swal

lowed up by the grave , as a prey, but deposited there as

a trust ; which will surely b e demanded back again , and

of which a punctual restitution will b e expected . So

our admirable Liturgy has taught '

us, in the office of

interment , to commit the bodies of the deceased to theground , in sure and certain hope of the resurrection of

the righteous to eternal life , through our Lord JesusChrist ; who , as we are assured by S t. Paul , 13 shall changeour vile body—this miserable earth , and ashes, and dust—that it may b e like unto his glorious body, accordingto the mighty working whereby he is able to subdue all

things to himself.14T he general resurrection has been embodied in thethird degree of Masonry ; and the reward of duty is

pointed out in our glorious Symbol . That is the greatarvest when the wheat and the tares, the worthy Mason

and the unsainted cowan shal l b e gathered together forfinal separation.

15 And it isI

a remarkable coincidence ,that in the system of Freemasonry the very same symbols are used to illustrate the. same facts and doctrinesas in Christianity. Thus, at the solemn consecrationof

our lodges, w e use co m as the emblem of perpetuity andimmortality , because the vital principle is never extin

guished. It will keep for thousands of years withoutthe germ of vegetation being injured or destroyed . And

even when deposited in the ground , although in appearance it dies, and crumbles into dust and corruption , itsprings into a renewed life , and bears fruit thirty , sixty ,and a hundred fold .

See the Church Burial Service .

12 1 C or. xv. , 50.

13 Phil. iii . , 21 .

‘4 Stanhope’s C om. on the Epistles, as above.

‘5 Matt. xiii.. 39 .

282 T HE SYMBO LLecture; brought misery upon themselves, and us, andall mankind . Thus were tares sown among the wheator, in other words , the cowan and the Mason b ecame .

mingled together in the world , although it is impossiblethey can ever meet in the lodge .

But as the tares could not b e distinguished until thecorn was

,sprung up, so the consequences of their sin

not fully exemplified till Cain murdered his b rother ;an event which it is extremely probable originated someof our most occult ceremonies. And ifw e were to tracethe progress of error from then to the present time , w e

should distinctly understand the extent of the injurywhich had been inflicted upon mankind by the ‘

enemywho sowed tares amongst the wheat ; which forms a

valid reason why cowans are so carefully excluded fromour private assemblies ; for it will easily b e seen that , asthe wheat represents good and worthy Masons, they aresymbolized by the tares.

It will not b e inapplicable to our present purpose toconsider further how each class will b e dealt with at the

harvest , when the Judge shall appear in the CCanopy , attended by hi s holy angels in the vallJehoshaphat. At this period the wheat and the tares,the good and the b ad, must inevitably appear.

have had the same means and incentives to,the practice

of their social and religious duties and now they are tob e disposed of according as they have used or abusedthem . Every person that has °

ever lived in the worldwill b e present ; whether the Great Assize b e reallyheld in the valley of Jehoshaphat or elsewhere . Kings,princes, a nd prelates ; masters, wardens, and brethren ;the expert architect , and the humble artisan, all mustobey the summons. Multitudes from every quarter

‘

of

the glob e ,'

however distinguished bylanguage , will b e assembled . T he call ' is universal ;penetrating to the utmost extent of this capacious lodge ;from north

.to south , from east to west , from surface to

But how many will tremble for fear ? Will the‘wicked

is

celebrated valley ? They will find no protection there ,for the rocks will ! b ef broken -in t

pieces a t his presence

or GLO RY. 283

Will they flee to the east or to the west— to the uttermost parts of the earth or sea ? There he will find themout . Every attempt at concealment will b e as ineffectiveas that of the hunted ostrich who buries her head in thesand .

It behoves every brother , therefore , to consider howhe will b e able to bear the investigations of that daywhen God will bring every work into judgment , withevery secret t hing both good and evil ; and how , as a

Free and Accepted Mason , he has improved the advan

tages conferred by his. initiation. Have the Lodge Lecperformed their office effectually , and produced the

frui ts ofpiety to God and good will to man ? Have theycaused the unmetallic k ey to hang as Masonry requires ?Have they cemented the masonic chain , and produced a

reciprocation of fraternal benefits ? He has possessedsuperior advantages ; and where much has been givenmuch will certainly b e required .

It is an awful question to consider, how w e shall b earto have our actions , ourwishes, our very thoughts exposedin the presence of all our brethren . I am afraid it wouldoverwhelm the ve best of us, if w e duly reflect on theawful positionw e

I

shall then occupy under the penetratingEye of the Great Architect of the Universe , seated in a

canopy of clouds, and surrounded by the angelic host.T he pious Bisho Hall says , “ if the law were given withsuch maj esty an terror on Mount Sinai , how shall it b erequired at the last day ? If suchwere the proclamationof God’s statutes, what shall the judgment b e ? I see ,and tremble at the resemblance . T he trumpet of the

angel called unto the one ; the voice of an archangel , thetrumpet of God, shall summon us to the other. T o the

one , Moses, that climbed up the hill , and alone saw it,says, God came with ten thousands of his saints ; in theother, thousand thousands shall minister to him , and te n

thousand times ten thousand shall stand before him . In

the one , Mount Sinai only Was on a flame all the worldshall b e so in the other. In the one there were fire ,smoke , thunder, and lightning ; in the other, a fierystream shall issue from him , wherewith the heavens shallb e dissolved , and the elements shall melt

O God, how powerful art thou to

gfice t upon sinners, who’

didst thus - forbid

284 T HE SYMBO Lthou wert so terrible a Lawgiver, what a Judge shaltthou ap ear !

”

T he reat Architect of the Universe being thus seatedon the Cloudy Canopy , attended by the hierarchy ofheaven ! every eye will b e fixed upon him , and amidstthe most profound silence the Books will b e openedwhere the actions of all mankind have been registered bythe finger of God. And from their evidence the wholehuman race will b e separated into two distinct classes ;viz . , the faithful brother will occupy the one, and theobtrusive cowan the other. T he former will b e a proved ,and placed in the north-east , on the right-b an side ofthe Judge , as successful candidates for his mercy ; and itwill b e observed that a tradit ion has universally prevailed ,that He will come in the East , and b e seated on a CloudyCanopy facing the “fest ; while the latter will b e placedon his left hand as candidates rej ected .

T he Judge will then proceed to passsentence on bothwhich can never b e reversed . He will declare his approb ation of those good a nd worthy brethren who stand at

his right hand ; applauding their Faith , their Hope , and

their Charity ; an give them immediate possession of

that holy place which is veiled in clouds and darknessbeyond the summit of the Ladder. And he will declarethe reason why they are thus distinguished . It is becausethey have accomplished those moral and religious dutieswhich are recommended in the Lectures of Masonry.

They have fed the hungry , clothed the naked , visited thesick , and relieved the distressed . Surprised as well asgratified at this public communication of his divine willand pleasure , because they entertained reasonable doubtsof their ow nunworthiness, they tremblingly ask Whensaw w e thee hungry , or thirsty , or nak ed , or sick , or inprison , and ministered unto thee ?” He answers thequestion and confirms the sentence by saying , VerilyI say unto you , inasmuch as ye have done it unto one of the

least of these my brethren , ye have done it unto me. Come , yeblessed ofmy Father, enter into the j oy of your Lord !’While this is going on , what are the feelings of the

irreclaimable cowans who have been placed on the lefthand who have been disobedient to the laws, or corruptpanders to heterodoxy ; whose proselyting zeal has con

verted saints into sinners ? They have had neither Faith

286 T HE SYMBO L

LECTURE XIII.

dtpiatle Mthitutnrq

BRO . R . P . HUNT ,G . SO UTHALL ,w . H . FLE TC HER , .

éEDWARD DAVIS ,EDWARD DAVIS , SEC .

w . TAYLO R ,

Of the L odgeHope and Cha rity, No. 523 , Kidderminster.

DEAR FRIENDS AND BRE THREN ,

My labours al e drawing towards a conclusion, and thetime approaches when it

O

w ill become incumbent on meto retire from the Craft , and take a grateful leave of the

fraternity by whom I have been uniformly treated ln themost kind and distinguished manner. During a

fperi

o

dof nearly half a century since my initiation , and o fortyyears’active exertion to promote the general interests ofthe Craft, I have persevered , amidst evil report and goodreport , in my endeavours to place Freemasonry beforethe public as a moral and scientific institution which iseminently cal culated to produce the universal happinessof mankind . And I believe it will b e found that through

O F GLO RY, 7

out all my numerous publications, there is not a age

which is at variance W 1 th the benignant principles 0 the

O rder ; as I am sure I never intent ionally penned a singlesentence to wound the feelings or excite the wrath of anyindividual brother. Evenwhen I have found it necessaryto vindi cate myself from calumnious attacks, I have invariably endeavoured to preserve a respectful tone towardsmy accusers , ,

.and am not conscious of having ever

exceeded the bounds of a tem erate and graceful styleof controversy . My aim has aIw ays been , in conformitywith a well known passage in the Lodge Lectures, to(

s

pea

kaswell of a brother in his absence as I would have

one had he been present ; and when that could not b edone with ropriety, I have adopted theMason

’s peculiar

virtue—Siflnce .

F or this reason,amongst others, I have been honoured

with the patronage of the noblest and best of men and

Masons amongst whom I am proud to include the twoillustrious princes , the Dukes of York and Sussex ; theArchbishops of Canterbury and York ; the Duke of

Leinster ; the Earls of Zetland , Yarborough (late) , andAboyne tw o Bishops of the diocese where I reside ; SirEdw . F french Bromhead , Bart ; Richard Ellison , Esq.

and many other distinguished personages in various partsof the globe . T he patrons of this my final work , whichconstitutes the cope stone and crown of my masoni c

publications, are the brethren of those lodges by whichhave been more particularly distinguished ; and the

fraternity at large , wheresoever dispersed under the wideand lofty canopy of heaven . T o this supernal abode itis hoped that every true and worthy brother, who hasbeen fortified by Temperance , Fort itude , Prudence , andJustice , and has passed up the Ladder through the gatesofFaith , Hope , and Charity , will eventually arrive .

T he name of your Lodge includes a description of the

blessed process which , by steady perseverance , will leadto those happy mansions where the just exist in perfectbliss to all eternity ; where they wil l b e for ever happywith God, the Great Geometrician of the Universe , whoseonly Son died for us that w e might b e justified throughFaith in his most precious blood . This is our Ho e , thatwe may all finally meet in that blessed abode 0 neverfailing Charity and it has constituted the animating

288 T HE SYMBO Lprinciple which has supported me through all the arduoustrials of an eventful life and still forms the sincere and

only wish of him who has the honour of dedicating hisclosing Lecture to you , and to subscribe himself,

Dear Friends and Brothers ,Your most faithful and obedient Servant ,

In the holy bond ofMasonry ,GEO . O LIVER , D .D

Honorary Member of the Lo lge.

Scopwrcx VICARAGE ,June 1 , 1850

2290 T HE SYM B O L

Great Architect or Creator of the Universe ; nor can he’

give his assent to our ordinary Lectures without an

application of the types of the O ld Testament to the

manifestations declared in the Gospel ; or in other words,without an acknowledgment of the truth of Christianity.

If Christ b e not the Messiah predicted by the Jewishprophets, then the Lectures of Freemasonry are nothingmore than an agreeb le fiction ; pleasing , perhaps , to the

fancy , b ut without carrying conviction to the j udgment ;and consequently, useless as a stimulus to moral duty ,without which the summit of the Ladder can never b eattained , or the portal of Charity opened . And the

remarkable coincidences which I have b rought into one

focus, will show that all the princpal truths of revealedreligion have been concentrated in the Lectures of Freemasonry . They , who think otherwise , are not onlydeceived themselves, b ut are deceivers

.

of others.

T he present state of Freemasonry is distinguished byits numerous charitable institutions which , by removingthe attention from the affairs and disquietude of thisworld,leave the worthy brother at leisure to prepare for anotherand a better. Its application to the sciences is not so

obvious. And as its founders , in the early and mediaevalages, were archaeologists and ecclesiastical architects, itappears reasonab le that , in addition to its moral reference ,some marked attention shoul d b e paid to those pursuitswhich distinguished our ancient brethren , and producedthat eminence which made their example worthy of imitation in the establishment and perpetuity of an institu

t ion founded expressly on the arts which raised them to

distinction , and made them exemplars of every Christianvirtue .

F or this purpose a revision of the Lectures has beensuggested as eminently calculated to restore Freemasonryto its primitive purity and usefulness and to implant inthe minds of the brethren a veneration for all that isgreat and good ; inciting them to emulate those gloriousexamples of moral ity , combined with the sublimities of

science , which have enrolled our ancient brethren in thel ists of the benefactors of mankind . It might appearinvidious to select individuals from the catalogue of thisnoble band ofMasons , as being worthy of peculiar note ;b ut I cannot refrain from holding up to the notice of the

O F GLO RY. 291

fraternity , as deserving of commendation , a few eminentMasons whose names are familiarly known in this island ;such as Lanfranc and Gundulph, William of Sens, W.

Anglus, John of Gloucester, Irwin von Steinbach , NicolasWalton , Robert de Sk ellington , Geoffery F itz peter ,William of Wykeham , Henry C hichely, Wolsey and

Cromwell , Denham , Vanb urg, Sheldon , Jones, Wren,

Web , Sayer, D esaguliers, Anderson , Dunck erley, and

many others , who were all expert Master Masons indifferent ages, and their fame will never die .

T he Lodge Lectures have been repeatedly arrangedand rearranged , to keep pace with the progress of humanenlightenment ; and each revision has been an improvement on its predecessor, and tended to increase the

popularity and standing of the O rder. T he presentperiod requires extensive alterations and additions ; foras the Lectures form the real touchstone by which a truejudgment may b e formed of the application of F reema

sonry to the requirements of an improved state of society ,they ought to approximate as nearly to perfection as

ossib le . Thirty-six years have now elapsed since theast revision ; and when it is considered what rapid strideshave been made during that period in the education of

the people , and how extensively knowledge has beenpropagated , it is time our leaders began to consider theconsequences of resting on their oars , while their contemporaries are pulling with might and main that they mayb e the first to reach the goal .From these considerations , I have suggested a plan inmy F irst Lecture by which the united wisdom of the

Craft might b e brought into requisition , to remodel ourordinary Lodge Lectures on such a pri nciple as may

prove acceptable to the members, and contribute to theest interests of the Craft.As the object of the preliminary Lectures is to place

Freemasonry on its true basis, and to exhibit it as an

institution capable of promoting human happiness in thisworld , and inspiring the hope of attaining to a moreperfect felicity in the next , the Second Lecture is devoted to a dissertation on the poetry and philosophy of theO rder, for the purpose of showing that any attempt tobecome an adept in itsmysteries is sure to fail , unless itb e the result of a scientific research into the hidden

292 T HE SYMBO Lmeaning of our signs and symbols, where all our secretlore has been deposited , and in which our occult doctrinescan alone b e found . It has been truly said , that whatevera man most loves will constitute the poetry of his life ,and the philosophy of his soul . It encourages him to

admire things unknown , till admiration is.

turned int oreal ity ; and thus he conquers the difficulties whichappeared to impede his progress to knowledge he

acquires a mastery over wonders, which distance had

magnified into sublimity , andmakes apparent impossibil ities yield to the all powerful force of industry and per

severance .

Having considered the present flourishing condition of

the O rder, springing out of a proper understanding of itspoetry and philosophy , I have proceeded , in the nextplace , to tak e a more particular view of the LodgeLectures, as the expositors of Masonry , because its veryexistence depends on their adaptation to its genuine principles and practice . They consist equally of science and

morals ; and strongly r ecommend the practice of the

moral and social duties of life , as a passport to the CloudyCanopy , which is attainable by means of a Ladder , whoseprinciple rounds or staves are Faith , Hope , and Charity.

These Lectures can only b e attained by perseveringindustry and sedulous application , for there is no suchthing as an intuitive acquisition of science , as Knit tel ,the Jesuit , pretended . T he formula being neitherwritten nor printed , there is no alternative b ut to acquirea knowledge of it by oral communication from the lips ofthe W . M . in O pen lodge . As Eucl id said to Alexanderthe Great , There is no royal road to Geometry , ” so sayI to the anxious Mason . And his endeavours to acquirethis knowledge will b e rewarded by other advantages .

If industry and regularity b e systematically followed,they will soon become habitual , and tend to the prosperity of all his worldly pursuits. A ide toi et lo ciel t

’a idera .

Such w as the advice of Jupiter to the clown whose cartwheel w as sunk in a Slough so deep that his horse w as

unable to extricate it . T he fellow sat him down quietlyon a bank , and cried out ,

“ O , Jupiter , help me !”

“ Help you !” said the god. Lay your shoulder to thewheel , you lazy hound , and endeavour to help yourself,and then you may expect assistance from me.

” Industry

294 T HE SYM B O Lreligion , nor does it tolerate the detestable principles ofinfidel ity. It is a teacher of morality , and contributes its

powerful aid, in that capacity , to the salvation of souls,y recommending and enforcing the duties of the secondtable , and demanding an acquiescence in the doctrines ofthe first. And this course of discipline is perfectly corrsonant with the teaching of Christianity. t en the

lawyer asked the subtle question,“ Which is the great

commandment of the law ? Jesus said unto him, Thoushalt love the Lord thy God with all thy heart , and withall thy soul , and with all thy mind ! and thy neighbouras thyself or in other words, this is all that is requiredby the Jewish law for the salvation of man .

In the F ifth Lecture w e enter in medias res, by shewinghow w e deduce occult doctrines from visible symbols ;and for this purpose w e commence with the most obscureemblem in Masonry , and one which has taxed the ingenuity of the Craft ever since its introduction into the

Lectures. Conjecture has been very busy about the circle ,point , and parallel lines ; and the consequence is that allhave arrived at the same end, although they have tra~versed different paths to attain it . T he explanation of

the symbol has varied, b ut the doctrine w hich has beendeduced from it remains pretty nearly the same ; and the

reader is furnished with a detail of the several versionswhich have prevailed at different periods, and under thesanction of successive Grand Masters.

And this will b e an answer to those who think Freemasonry should remain stationary , and never deviatefrom the position which it occupied at its first establishment in ages far remote ; b ut in the universal movementof Nature and Art towards that perfection which the

Great Creator originally designed to bless his creatureshere , as a humble taste of the glory which will b erevealed hereafter, Masonry alone ought to b e quiescent ,and deprived of those benefits which the improvementsof an enlightened age have conferred on all other institutions. It was an ancient rule of conduct given byMusonius, a heathen, that “ those who are desirous ofimproving their moralsmust b e continually emple yed in

amending and reforming their lives by the improvementsof philosophy .

”If, therefore, the fraternity refuse to

profit by the advances which science and art are gradually

O F GLO RY . 95

making in every successive age , they will b e worse thanthe heathen , who had no better guide than the light ofNature to direct their enquiries amidst the dense ignoranceby which they were surrounded .

If the intelligent portion of the Craft in every age of

its existence had been thus b igotted, it would long agohave succumbed to the pressure on all sides, which hasbeen arrayed against it , and have been forced out of itsplace l ike some foreign substance that had been unnatu

rally introduced into the human frame . But the differentinterpretations of the circle , point , and parallel lines,assure us that our rulers have ever considered F reema

sonry to b e progressive , like all other sciences, and haveprofited by the light which has from time to time beenthrown upon it , to improve its details, and render itsdoctrines the pride of the fraternity , and the envy of

the world .

T he Sixth Lecture is exclusively devoted to a considera tion of the doctrines embodied in this expressive symbol .T he greatest error which w e discover in its interpretation

,

is that which confines the Deity to the centre of the

circle . He is present every where ; and were it possiblehe should withdraw the light of his countenance fromany part of the universe , how small or insignificantsoever it might b e , not only would that locality b ethrown into irretrievab le confusion , b ut as the order andregularity of each part is essential to the support of thewhole , the balance would b e destroyed , and the vastfabric of Nature instantly dissolved.

T he least confusion b ut in one , not allThat system only , but the whole must fall.Let earth unb alanc’d from her orbit fly ,Planets and suns run lawless thro’the sky ;Let ruling angels from their spheres b e hurl’d,Being on being wreck ’d, and world on world ;Heav

’n’s whole foundation to the centre nod.

And Nature trembles to the Throne of God.PO PE .

But if the Deity were confined to the centre , hewould b e absent from every other part of the Universe ,and thus the doctrine , that the vast machine is upheldsolely by the power and providence of God, would b ejustly questioned , and the infidel would exult in an

296 T HE SYM B O Limaginary trium h . But it is not so . Freemasonryaffords no grounds for the t riumph of infidelity. It isfounded on the knowledge and acknowledgment of Godthe Creator , who fills all space , extends through all

extent , and is every where present to hear and answere prayers ofhis faithful worshippers.

T he tw o perpendicular parallel l ines have also beenvari ously interpreted ; some understanding them to refer

to the Tabernacle and Temple of the Jews, as representedby their bui lders, Moses and Solomon ; while othersinterpret them to b e symbols of the two St . Johns. But

either View of the case will terminate in an applicationto Faith and Practice . F or Moses , according to his ownevidence , w as a type of Christ , whom he sp

o

eak s of as a

prophe t like himself, and, therefore , w as an object of

Faith to the Jews, as St . John is to Christians ; whileSolomon , who carried out the incipient idea of Moses in

the construction of the Temple , w as a personification of

that pra ctica l religion which St . John the Evangelistrecommended so powerfully to his followers , as the perfection and fruit of Fai th. If, therefore , a candidate forthe honours of Masonry 1 epresent the central point ofTime , as it is now understood , and his ci1 cumamb ulatien

b e indicative of his progress to eternity , the perpendicularparallel lines can b e no other than the Faith and Practiceby which he expects to attain the obj ect of his Hope ,those supernal regions of unrversal Love which willendure through everlast ing ages.

And these , l ike the Ladder ofMasonry , must b e basedon the Three Great Lights ; which accordingly formsubj ects of disquisition for the Seventh Lecture . T he

Holy Bib le is the proper obj ect of a Mason’s Faith ; bythe Square he learns to modulate his P1 actice by itsdictates, conformably to the rules ofmoral ity and justi ceand the Compasses instruct him to limit his desireswithinthe boundary lines of reason and revelation, which constitute the two limbs of that conprehensive instrument , asthe only certain method of avoid ing the evils whichalways attend the unrestrained indulgence of the passions.

T he Ladder of Masonry , with its innumerable roundso r staves, w hich constitutes the steep ascent f1 om earthto heaven, and connects them together by the sae1 edT racing Board at its foot , and the Cloudy Canopy at its

298 T HE SYMBO L O F GLO RY.

He knows that difficulty and danger attend his Christiancourse , and he presumes that his masonic progress mayhave a similar tendency. He is told that all '

his trialsmay b e surmounted by Faith and Hope. If he believesa thing impossible , his despondency may make it so , b utif he perseveres to the end, he will finally overcome all

difficulties. This consideration constitutes an effectualshield against infidelity. If he believes in God, he mustalso believe him to b e a present help in times of difficultyand distress. Ifhe b e omnipresent he is also omnipotentand wherever faith is firm and trusting , it is sure to meetwith all necessary assistance .

As this blessedness of a future state is indicated bythe Blazing Star , which points to Christ , Jehovah, or theSon of God, and the salvation which w as wrought out

for mankind by his death upon the Cross, I have endeavoured to ascertain not only the true meaning of theSymbol , b ut also the reasons which induced our ancientbrethren to introduce it into Masonry. In a moral senseit was formerly called Beauty , and referred to Prudence ;and spiritually , because the D ivinity , in the ancient hieroglyphics, was always designated by a Star, it representsthe Star in the East which guided the Eastern Magi toBethlehem to worship the Great Jchovab—Him who

came down from heaven to take away the sins of theworld , and to teach mankind the w ay to blessedness bythe exercise of THREE pre-eminent virtues which form a

constituent part of the system‘

of F reemasonry , “ the

greatest ofwhich ” is placed at the summit O f the Ladderthat leads to the Grand Lodge above .

Here , then , w e see the triumph of Freemasonry. It

aims at an eternal residence in the skies, of which our

loudy Canopy is a significant symbol , accessible byFaith , Hope , and Charity , based on the Holy Bib le , supported by an altar decorated with the Circle , Point , andParallel lines, and situated on Holy Ground in the consecrated Valley of Jehoshaphat.And what is the Ladder that leads to the Throne o f

the Inaccessible ‘

?

PRAYER .

POPULARWORKSONFREEMASONRYPUBLISHED BY THE

MASONIC PUBLISHINGAND MANUFACTURING CO.

432 BRO O ME srREET,N . Y.

W Any b ook in this list sent byma il to any address in the United

States, free of postage , on receipt of the price.

A C YO L O PEDIA O F F REEMASO NEY ; containing Definitions ofthe Techni cal Terms used by the Fraterni With an account of therise and pro ess of Freemasonry and its dred Associations—ahcient and mo ern ! embracing O LN EE’S DICTIO NARY O F SYMBO LICALMASO NRY. Edi ted by RO BERT MAO O Y , 33d. Illustrated with numerous Engravings. Cloth , gilt side,

HE MASO NIC HARMONIA ; a Collection of Music, O riginaland Selected , for the use of the Masonic Fraternity. By HENRYSTEPHEN CUTLER , Doctor in Music , Director of the C ecili an Choir,etc. Published under the auspices of St. Cecile Lodge, No. 568 ,Ci ty of New York . Half-bound—c loth sides, $1 00 per doz .10 00

T HE GENERAL AHIMAN REZO N AND FREEMASO N‘S GU IDE ,

T HE HISTO RICAL LANDMARKS and other Evidences of Freemasonry e ained in a series of Practical Lectures, with copiousNotes. B EO ReE O LIVER , D . D . 2 vols. Large duodecimo—Wi thPortrai t ofthe Author. Cloth , $5 00. Half Morocco

T HE LIGHT S AND SHAD OWS O F FREEMASONRY ; consisting ofMasonic Tal es Songs and Sentiments never before publi shed. ByRO B . MO RR IS

,H. T. Clo th, $1 75 . HalfMorocco $2 50

M ANU AL O F T HE O RD ER O F T HE EASTERN ST AR ,containin

Symbols, Scri tural Illustrations, Lectures, etc . adapted to the Amecan system 0 Ado tive Masonry. B RO BT.MACO Y National GrandSecretary. Beaut y Illustrated. iltEdges and Ifiuminated Cover 1 00NC IENT CO NST IT U T IO NS O F FREEMASO NS. By JAMES ANBERSO N . Verbatim copy of the original edi tion of 1723. Cloth , $1 00HalfMorocco

ILLU ST RATIONS O F MASO NRY. By WM . PREST O N. Withcopious Notes andAdditions. By REY. GEO RGE O LIVER, D . D . Cloth,$1 75. HalfMorocco

NEW YO RK MASO NIC CO DE ; containing the O ld Chargescompiled in 1720 ; Constitutions and General Regulations of the GranLod e of New Yor and the Resolutions and Decisions now in forceIn t at M . W. Gran Body. Collated by R . W. WILLIAM T . WO O D

RUFF . Plain binding, 35 cents. Cloth , 50. TuckT HE U SE AND ABU SE O F FREEMASO NRY. A work O f thegreatest utility to the Brethren of the Society, to mank ind inoral , and to the ladies in particular. By CAPT. GEO . SMITH . oth

51 25 . HalfMorocco

HE HIST O RY O F INITIATIO N,in Twelve Lectures, comprising

Detailed Account of the Rites and Ceremoni es, Doctrines and D iscrline of the Secret and Mysterious Institutions of the AncientWorld1 GEO RGE O LIVER , D . D . Cloth , Half Morocco

T HE THE O CRATIC PHILO SO PHY O F FREEMASO NRY, in TwelveLectures on its Speculative O perative , and Spurious Branches. ByGEO . O LIVER, D . D . Cloth, $1 50. Half Morocco

FREEMASON’S MONITO R containing the Degrees of Free

masonry embraced in theLodge , Chapter, Council , and Commandery,embelli shed wi th nearly 800 S bolie Illustrations . Together w ithTactics and Drill of Masonic nighthood. Also , Forms of MasonicDocuments, Notes, Songs Masonic Dates, Installations, etc. ByDANIEL SICRELS, 33d. T ue

TRADITIO NS O F FREEMASO NRY and its Coincidence with theAncientM steries. By A . T. C . PIERSON , 33d , PastGrand Master, PastGrand Hig -Priest , etc. Illustrated. Large 12mo. Cloth

T HE HISTO RY O F MASO NIC PERSECU TIONS, in different quarters of the Globe. By VARIO US AUTHO RS. With an IntroductoryEssay on the U sages and Customs of Symbolic Masonry. By REV.

GEO . O LIVER , D . D .

ASO NIC INSTITUTES. By Vamans Authors. Wi th an mtroductor Essay and E lanatory Notes. Iéy

Rev. GEO . O LIVER, D . D .

W "wo useful war in om volume. oth, $2 00. Half Morocco , 8 00

T HE TRUE MASO NIC CHART ; or, Hieroglyphi c Moni tor ;containin all the emblems explained in the degrees of Entered Apprentice , chow-Craft , and MasterMason. Designed and arranged

eeab ly to the Lectures. By JEREMY L . CRO SS Grand Lecturer.

ith a Memoir and Portrait of the Author. Edi ted by DANIELHE MYSTIC T IE ; or, Facts and O pini ons illustrative of theCharacter and Tendency of Freemasonry. By A . G . MACKEY, 31; D .Cloth, $1 50. Half Morocco

T HE SYMBO L O F GLO RY, showin the O bj ect and End ofFreemasonry. By GEO RGE O LIVER, D . Cloth, $1 50. HalfMorocoo . .

T HE BO O K O F T HE ANCIENT AND AC CEPT ED SCO TTISH RITEO E FREEMASO NRY conta inino Instructions in all the Degreesfrom the Third to the T hirtfitfiird and Last Degree O f the Ri te toether with Ceremoni es of auguration, Insti tution, Installation,rand Visitations , Refections, Lod

ggs of Sorrow, Adoption

MC onsti

tutions , General Re lations, Calen etc. By CHARLES T . c mACHAN , ished with upward s of 800 M gr-awa ited cw

gmeings, nearly all of which arefrom original designs. Cloth, gil t,MASO NIC LAW AND PRACTICE

, WITH FO RMS. By LUKE A.LO C KWO O D , Past Grand High-Priest of ConnecticutMO RAL DESIGN O F FREEMASONRY. By S. LAWRENCEBO O K O F T HE CHAPTER. By A. G . MACK EY, M. D

MASONIC VO CAL MANUAL. By RO BERT MAO O Y per doz .

MANUAL DE LAMASONERIA (Spanish) . By A. CASSARDHISTO RY O F T HE ANCIENT AND ACCEPTED RIT E. By ROBT. B . FO LGER .

LEKICO N O F FREEMASO NRY. By A . G . MA CKEYMASONIC JU RISPRUD ENCE . By A . G . MACKEYPO CKET LIBRARY AND WO RKING MO NITO R . By CHASEMANUAL O F T HE LO D GE. By A . G . MACKEYFREEMASON’

SMANUAL . By K . J . STEWAR TMASONIC TRESTLE-BO ARD . By C . W. MO O RE

KEYSTO NE O F T HE MASONIC ARCH . By CHARLES SCO TTMASTERWORKMAN . By JO HN K. HALL

MASONIC HARP. By GEO RGE W. CHASEJURYMAN MASON. By an ENGLISH RECTO R . .

O UTLINES O F SPECU LATIVE FREEMASO NRY. By TOWNMAS ON IN HIGH PLACES. By an ENGLISH RECTO R .

Printed Blank Book s for Lodge , C hapter, or

C ommandery.

LO D GE O R CHAPTER REGISTERRECEIPT BO O KS F O R LO D GE O R CHAPTERPRO PO SITIO N BO O KS «6

DRAET BO O KS F O R LO D GE O R CHAPTERSVISITO RS’BO O KBLACK BO O KO DE CARDS F O R T HE LO D GEO DE CARD S F O R T HE CHAPTERPETITIO NS EO R MEMBERSHIP .per 100 , 1 25

LEDGERS AND MINUTE-BO O KS. LARGE AND SMALL BIBLES.

MASO NIC LED GERS—a new article

BO O K O F MARK S F O R CHAPTERSQUESTIO N BO O KS F O R COMMANDERY.

GO O DS O F ALL KINDS F O R

LODGE, CHAPTER, COMMANDERY, ETC ,

ON HAND AND MADE T O ORDER.