It is preeminently the symbol of the immortality of the soul.
It was for this reason planted by the Jews at the head of a grave.
This symbolism is derived from its never-fading character as an evergreen.
It is also a symbol of innocence, and this symbolism is derived from the double meaning of the word a?a??a, which in Greek signifies the plant, and innocence; in this point of view Hutchinson has Christianized the symbol.
It is, lastly, a symbol of initiation.
This symbolism is derived from the fact that it is the sacred plant of Masonry; and in all the ancient rites there were sacred plants, which became in each rite the respective symbol of initiation into its Mysteries; hence the idea was borrowed by Freemasonry.
ADONIA. The Mysteries of Adonis, princ.i.p.ally celebrated in Phoenicia and Syria. They lasted for two days, and were commemorative of the death and restoration of Adonis. The ceremonies of the first day were funereal in their character, and consisted in the lamentations of the initiates for the death of Adonis, whose picture or image was carried in procession. The second day was devoted to mirth and joy for the return of Adonis to life. In their spirit and their mystical design, these Mysteries bore a very great resemblance to the third degree of Masonry, and they are quoted to show the striking a.n.a.logy between the ancient and the modern initiations.
ADONIS. In mythology, the son of Cinyras and Myrrha, who was greatly beloved by Venus, or Aphrodite. He was slain by a wild boar, and having descended into the realm of Pluto, Persephone became enamoured of him. This led to a contest for him between Venus and Persephone, which was finally settled by his restoration to life upon the condition that he should spend six months upon earth, and six months in the inferior regions. In the mythology of the philosophers, Adonis was a symbol of the sun; but his death by violence, and his subsequent restoration to life, make him the a.n.a.logue of Hiram Abif in the masonic system, and identify the spirit of the initiation in his Mysteries, which was to teach the second life with that of the third degree of Freemasonry.
AHRIMAN, or ARIMANES. In the religious system of Zoroaster, the principle of evil, or darkness, which was perpetually opposing Ormuzd, the principle of good, or light. See Zoroaster.
ALFADER. The father of all, or the universal Father. The princ.i.p.al deity of the Scandinavian mythology.
The Edda gives twelve names of G.o.d, of which Alfader is the first and most ancient, and is the one most generally used.
ALGABIL. One of the names of the Supreme Being among the Cabalists. It signifies "the Master Builder," and is equivalent to the masonic epithet of "Grand Architect of the Universe."
ALLEGORY. A discourse or narrative, in which there is a literal and a figurative sense, a patent and a concealed meaning; the literal or patent sense being intended by a.n.a.logy or comparison to indicate the figurative or concealed one. Its derivation from the Greek ????? and ????e??, to say something different, that is, to say something where the language is one thing, and the true meaning different, exactly expresses the character of an allegory. It has been said in the text that there is no essential difference between an allegory and a symbol. There is not in design, but there is this in their character: An allegory may be interpreted without any previous conventional agreement, but a symbol cannot. Thus the legend of the third degree is an allegory evidently to be interpreted as teaching a restoration to life; and this we learn from the legend itself, without any previous understanding. The sprig of acacia is a symbol of the immortality of the soul. But this we know only because such meaning had been conventionally determined when the symbol was first established. It is evident, then, that an allegory which is obscure is imperfect. The enigmatical meaning should be easy of interpretation; and hence Lemiere, a French poet, has said, "L"allegorie habite un palais diaphane"-Allegory lives in a transparent palace. All the legends of Freemasonry are more or less allegorical, and whatever truth there may be in some of them in an historical point of view, it is only as allegories, or legendary symbols, that they are important.
ALL-SEEING EYE. A symbol of the third degree, of great antiquity. See Eye.
ANCIENT CRAFT MASONRY. The first three degrees of Freemasonry; viz., Entered Apprentice, Fellow Craft, and Master Mason. They are so called because they alone are supposed to have been practised by the ancient craft. In the agreement between the two grand lodges of England in 1813, the definition was made to include the Royal Arch degree. Now if by the "ancient craft" are meant the workmen at the first temple, the definition will be wrong, because the Royal Arch degree could have had no existence until the time of the building of the second temple. But if by the "ancient craft" is meant the body of workmen who introduced the rites of Masonry into Europe in the early ages of the history of the Order, then it will be correct; because the Royal Arch degree always, from its origin until the middle of the eighteenth century, formed a part of the Master"s. "Ancient Craft Masonry," however, in this country, is generally understood to embrace only the first three degrees.
ANDERSON. James Anderson, D.D., is celebrated as the compiler and editor of "The Const.i.tutions of the Freemasons," published by order of the Grand Lodge of England, in 1723. A second edition was published by him in 1738. Shortly after, Anderson died, and the subsequent editions, of which there are several, have been edited by other persons. The edition of 1723 has become exceedingly rare, and copies of it bring fancy prices among the collectors of old masonic books. Its intrinsic value is derived only from the fact that it contains the first printed copy of the "Old Charges," and also the "General Regulations." The history of Masonry which precedes these, and const.i.tutes the body of the work, is fanciful, unreliable, and pretentious to a degree that often leads to absurdity. The craft are greatly indebted to Anderson for his labors in reorganizing the inst.i.tution, but doubtless it would have been better if he had contented himself with giving the records of the Grand Lodge from 1717 to 1738 which are contained in his second edition, and with preserving for us the charges and regulations, which without his industry might have been lost. No masonic writer would now venture to quote Anderson as authority for the history of the Order anterior to the eighteenth century. It must also be added that in the republication of the old charges in the edition of 1738, he made several important alterations and interpolations, which justly gave some offence to the Grand Lodge, and which render the second edition of no authority in this respect.
ANIMAL WORSHIP. The worship of animals is a species of idolatry that was especially practised by the ancient Egyptians. Temples were erected by this people in their honor, in which they were fed and cared for during life; to kill one of them was a crime punishable with death; and after death, they were embalmed, and interred in the catacombs. This worship was derived first from the earlier adoration of the stars, to certain constellations of which the names of animals had been given; next, from an Egyptian tradition that the G.o.ds, being pursued by Typhon, had concealed themselves under the forms of animals; and lastly, from the doctrine of the metempsychosis, according to which there was a continual circulation of the souls of men and animals. But behind the open and popular exercise of this degrading worship the priests concealed a symbolism full of philosophical conceptions. How this symbolism was corrupted and misinterpreted by the uninitiated people, is shown by Gliddon, and quoted in the text.
APHANISM (Greek ?fa????, to conceal). In each of the initiations of the ancient Mysteries, there was a scenic representation of the death or disappearance of some G.o.d or hero, whose adventures const.i.tuted the legend of the Mystery. That part of the ceremony of initiation which related to and represented the death or disappearance was called the aphanism.
Freemasonry, which has in its ceremonial form been framed after the model of these ancient Mysteries, has also its aphanism in the third degree.
APORRHETA (Greek ap????ta). The holy things in the ancient Mysteries which were known only to the initiates, and were not to be disclosed to the profane, were called the aporrheta. What are the aporrheta of Freemasonry? what are the arcana of which there can be no disclosure? is a question that for some years past has given rise to much discussion among the disciples of the inst.i.tution. If the sphere and number of these aporrheta be very considerably extended, it is evident that much valuable investigation by public discussion of the science of Masonry will be prohibited. On the other hand, if the aporrheta are restricted to only a few points, much of the beauty, the permanency, and the efficacy of Freemasonry, which are dependent on its organization as a secret and mystical a.s.sociation, will be lost. We move between Scylla and Charybdis, and it is difficult for a masonic writer to know how to steer so as, in avoiding too frank an exposition of the principles of the Order, not to fall by too much reticence into obscurity. The European Masons are far more liberal in their views of the obligation of secrecy than the English or the American. There are few things, indeed, which a French or German masonic writer will refuse to discuss with the utmost frankness. It is now beginning to be very generally admitted, and English and American writers are acting on the admission, that the only real aporrheta of Freemasonry are the modes of recognition, and the peculiar and distinctive ceremonies of the Order; and to these last it is claimed that reference may be publicly made for the purposes of scientific investigation, provided that the reference be so made as to be obscure to the profane, and intelligible only to the initiated.
Ap.r.o.n. The lambskin, or white leather ap.r.o.n, is the peculiar and distinctive badge of a mason.
Its color must be white, and its material a lambskin.
It is a symbol of purity, and it derives this symbolism from its color, white being symbolic of purity; from its material, the lamb having the same symbolic character; and from its use, which is to preserve the garments clean.
The ap.r.o.n, or abnet, worn by the Egyptian and the Hebrew priests, and which has been considered as the a.n.a.logue of the masonic ap.r.o.n, is supposed to have been a symbol of authority; but the use of the ap.r.o.n in Freemasonry originally as an implement of labor, is an evidence of the derivation of the speculative science from an operative art.
APULEIUS. Lucius Apuleius, a Latin writer, born at Medaura, in Africa, flourished in the reigns of the emperors Antoninus and Marcus Aurelius. His most celebrated book, ent.i.tled "Metamorphoses, or the Golden a.s.s," was written, Bishop Warburton thinks, for the express purpose of recommending the ancient Mysteries. He had been initiated into many of them, and his descriptions of them, and especially of his own initiation into those of the Egyptian Isis, are highly interesting and instructive, and should be read by every student of the science of masonic symbolism.
ARCHETYPE. The princ.i.p.al type, figure, pattern, or example, whereby and whereon a thing is formed. In the science of symbolism, the archetype is the thing adopted as a symbol, whence the symbolic idea is derived. Thus we say the temple is the archetype of the lodge, because the former is the symbol whence all the temple symbolism of the latter is derived.
ARCHITECTURE. The art which teaches the proper method of constructing public and private edifices. It is to Freemasonry the "ars artium," the art of arts, because to it the inst.i.tution is indebted for its origin in its present organization. The architecture of Freemasonry is altogether related to the construction of public edifices, and princ.i.p.ally sacred or religious ones,-such as temples, cathedrals, churches,-and of these, masonically, the temple of Solomon is the archetype. Much of the symbolism of Freemasonry is drawn from the art of architecture. While the improvements of Greek and Roman architecture are recognized in Freemasonry, the three ancient orders, the Doric, Ionic, and Corinthian are alone symbolized. No symbolism attaches to the Tuscan and Composite.
ARK OF THE COVENANT. One of the most sacred objects among the Israelites. It was a chest made of s.h.i.ttim wood, or acacia, richly decorated, forty-five inches long, and eighteen inches wide, and contained the two tables of stone on which the ten commandments were engraved, the golden pot that held manna, and Aaron"s rod. It was placed in the holy of holies, first of the tabernacle, and then of the temple. Such is its masonic and scriptural history. The idea of this ark was evidently borrowed from the Egyptians, in whose religious rites a similar chest or coffer is to be found. Herodotus mentions several instances. Speaking of the festival of Papremis, he says (ii. 63) that the image of the G.o.d was kept in a small wooden shrine covered with plates of gold, which shrine was conveyed in a procession of the priests and people from the temple into a second sacred building. Among the sculptures are to be found ba.s.s reliefs of the ark of Isis. The greatest of the religious ceremonies of the Egyptians was the procession of the shrines mentioned in the Rosetta stone, and which is often found depicted on the sculptures. These shrines were of two kinds, one a canopy, but the other, called the great shrine, was an ark or sacred boat. It was borne on the shoulders of priests by means of staves pa.s.sing through rings in its sides, and was taken into the temple and deposited on a stand. Some of these arks contained, says Wilkinson (Notes to Herod. II. 58, n. 9), the elements of life and stability, and others the sacred beetle of the sun, overshadowed by the wings of two figures of the G.o.ddess Thmei. In all this we see the type of the Jewish ark. The introduction of the ark into the ceremonies of Freemasonry evidently is in reference to its loss and recovery; and hence its symbolism is to be interpreted as connected with the masonic idea of loss and recovery, which always alludes to a loss of life and a recovery of immortality. In the first temple of this life the ark is lost; in the second temple of the future life it is recovered. And thus the ark of the covenant is one of the many masonic symbols of the resurrection.
ARTS AND SCIENCES, LIBERAL. In the seventh century, and for many centuries afterwards, all learning was limited to and comprised in what were called the seven liberal arts and sciences; namely, grammar, rhetoric, logic, arithmetic, geometry, music, and astronomy. The epithet "liberal" is a fair translation of the Latin "ingenuus," which means "free-born;" thus Cicero speaks of the "artes ingenuae," or the arts befitting a free-born man; and Ovid says in the well-known lines,-
"Ingenuas didicisse fideliter artes Emollit mores nec sinit esse feros,"-
To have studied carefully the liberal arts refines the manners, and prevents us from being brutish. And Phillips, in his "New World of Words" (1706), defines the liberal arts and sciences to be "such as are fit for gentlemen and scholars, as mechanic trades and handicrafts for meaner people." As Freemasons are required by their landmarks to be free-born, we see the propriety of incorporating the arts of free-born men among their symbols. As the system of Masonry derived its present form and organization from the times when the study of these arts and sciences const.i.tuted the labors of the wisest men, they have very appropriately been adopted as the symbol of the completion of human learning.
ASHLAR. In builders" language, a stone taken from the quarries.
ASHLAR, PERFECT. A stone that has been hewed, squared, and polished, so as to be fit for use in the building. Masonically, it is a symbol of the state of perfection attained by means of education. And as it is the object of Speculative Masonry to produce this state of perfection, it may in that point of view be also considered as a symbol of the social character of the inst.i.tution of Freemasonry.
ASHLAR, ROUGH. A stone in its rude and natural state. Masonically, it is a symbol of men"s natural state of ignorance. But if the perfect ashlar be, in reference to its mode of preparation, considered as a symbol of the social character of Freemasonry, then the rough ashlar must be considered as a symbol of the profane world. In this species of symbolism, the rough and perfect ashlars bear the same relation to each other as ignorance does to knowledge, death to life, and light to darkness. The rough ashlar is the profane, the perfect ashlar is the initiate.
ASHMOLE, ELIAS. A celebrated antiquary of England, who was born in 1617. He has written an autobiography, or rather diary of his life, which extends to within eight years of his death. Under the date of October 16, 1646, he has made the following entry: "I was made a Free-Mason at Warrington, in Lancashire, with Col. Henry Mainwaring, of Carticham, in Cheshire; the names of those that were then at the lodge: Mr. Richard Penket, warden; Mr. James Collier, Mr. Richard Sankey, Henry Littler, John Ellam and Hugh Brewer." Thirty-six years afterwards, under date of March 10, 1682, he makes the following entry: "I received a summons to appear at a lodge to be held the next day at Masons" Hall, in London. 11. Accordingly I went, and about noon was admitted into the fellowship of Freemasons by Sir William Wilson, Knight, Captain Richard Borthwick, Mr. William Woodman, Mr. William Grey, Mr. Samuel Taylour, and Mr. William Wise. I was the senior fellow among them (it being thirty-five years since I was admitted); there was present beside myself the fellows after named: Mr. Thomas Wise, master of the Masons" Company this year; Mr. Thomas Shorthose, Mr. Thomas Shadbolt, ---- Waidsfford, Esq., Mr. Nicholas Young, Mr. John Shorthose, Mr. William Hamon, Mr. John Thompson, and Mr. William Stanton. We all dined at the Half-Moon Tavern, in Cheapside, at a n.o.ble dinner prepared at the charge of the new-accepted Masons." The t.i.tles of some of the persons named in these two receptions confirm what is said in the text, that the operative was at that time being superseded by the speculative element. It is deeply to be regretted that Ashmole did not carry out his projected design of writing a history of Freemasonry, for which it is said that he had collected abundant materials. His History of the Order of the Garter shows what we might have expected from his treatment of the masonic inst.i.tution.
ASPIRANT. One who aspires to or seeks after the truth. The t.i.tle given to the candidate in the ancient Mysteries.
ATHELSTAN. King of England, who ascended the throne in 924. Anderson cites the old const.i.tutions as saying that he encouraged the Masons, and brought many over from France and elsewhere. In his reign, and in the year 926, the celebrated General a.s.sembly of the Craft was held in the city of York, with prince Edward, the king"s brother, for Grand Master, when new const.i.tutions were framed. From this a.s.sembly the York Rite dates its origin.
AUTOPSY (Greek a?t???a, a seeing with one"s own eyes). The complete communication of the secrets in the ancient Mysteries, when the aspirant was admitted into the sacellum, or most sacred place, and was invested by the Hierophant with all the aporrheta, or sacred things, which const.i.tuted the perfect knowledge of the initiate. A similar ceremony in Freemasonry is called the Rite of Intrusting.
AUM. The triliteral name of G.o.d in the Brahminical mysteries, and equivalent among the Hindoos to the tetragrammaton of the Jews. In one of the Puranas, or sacred books of the Hindoos, it is said, "All the rites ordained in the Vedas, the sacrifices to fire, and all other solemn purifications, shall pa.s.s away; but that which shall never pa.s.s away is the word AUM, for it is the symbol of the Lord of all things."
B
BABEL. The biblical account of the dispersion of mankind in consequence of the confusion of tongues at Babel, has been incorporated into the history of Masonry. The text has shown the probability that the pure and abstract principles of the Primitive Freemasonry had been preserved by Noah and his immediate descendants; and also that, as a consequence of the dispersion, these principles had been lost or greatly corrupted by the Gentiles, who were removed from the influence and teachings of the great patriarch.
Now there was in the old rituals a formula in the third degree, preserved in some places to the present day, which teaches that the candidate has come from the tower of Babel, where language was confounded and Masonry lost, and that he is travelling to the threshing-floor of Ornan the Jebusite, where language was restored and Masonry found. An attentive perusal of the nineteen propositions set forth in the preliminary chapter of this work will furnish the reader with a key for the interpretation of this formula. The principles of the Primitive Freemasonry of the early priesthood were corrupted or lost at Babel by the defection of a portion of mankind from Noah, the conservator of those principles. Long after, the descendants of this people united with those of Noah at the temple of Solomon, whose site was the threshing-floor of Ornan the Jebusite, from whom it had been bought by David; and here the lost principles were restored by this union of the Spurious Freemasons of Tyre with the Primitive Freemasons of Jerusalem. And this explains the latter clause of the formula.
BABYLONISH CAPTIVITY. When the city and temple of Jerusalem were destroyed by the army of Nebuchadnezzar, and the inhabitants conveyed as captives to Babylon, we have a right to suppose,-that is to say, if there be any truth in masonic history, the deduction is legitimate,-that among these captives were many of the descendants of the workmen at the temple. If so, then they carried with them into captivity the principles of Masonry which they had acquired at home, and the city of Babylon became the great seat of Speculative Masonry for many years. It was during the captivity that the philosopher Pythagoras, who was travelling as a seeker after knowledge, visited Babylon. With his ardent thirst for wisdom, he would naturally hold frequent interviews with the leading Masons among the Jewish captives. As he suffered himself to be initiated into the Mysteries of Egypt during his visit to that country, it is not unlikely that he may have sought a similar initiation into the masonic Mysteries. This would account for the many a.n.a.logies and resemblances to Masonry that we find in the moral teachings, the symbols, and the peculiar organization of the school of Pythagoras-resemblances so extraordinary as to have justified, or at least excused, the rituals for calling the sage of Samos "our ancient brother."
BACCHUS. One of the appellations of the "many-named" G.o.d Dionysus. The son of Jupiter and Semele was to the Greeks Dionysus, to the Romans Bacchus.
BARE FEET. A symbol of reverence when both feet are uncovered. Otherwise the symbolism is modern; and from the ritualistic explanation which is given in the first degree, it would seem to require that the single bare foot should be interpreted as the symbol of a covenant.
BLACK. Pythagoras called this color the symbol of the evil principle in nature. It was equivalent to darkness, which is the antagonist of light. But in masonic symbolism the interpretation is different. There, black is a symbol of grief, and always refers to the fate of the temple-builder.
BRAHMA. In the mythology of the Hindoos there is a trimurti, or trinity, the Supreme Being exhibiting himself in three manifestations; as, Brahma the Creator, Vishnu the Preserver, and Siva the Destroyer,-the united G.o.dhead being a symbol of the sun.
Brahma was a symbol of the rising sun, Siva of the sun at meridian, and Vishnu of the setting sun.
BRUCE. The introduction of Freemasonry into Scotland has been attributed by some writers to King Robert Bruce, who is said to have established in 1314 the Order of Herodom, for the reception of those Knights Templars who had taken refuge in his dominions from the persecutions of the Pope and the King of France. Lawrie, who is excellent authority for Scottish Masonry, does not appear, however, to give any credit to the narrative. Whatever Bruce may have done for the higher degrees, there is no doubt that Ancient Craft Masonry was introduced into Scotland at an earlier period. See Kilwinning. Yet the text is right in making Bruce one of the patrons and encouragers of Scottish Freemasonry.
BRYANT. Jacob Bryant, frequently quoted in this work, was a distinguished English antiquary, born in the year 1715, and deceased in 1804. His most celebrated work is "A New System of Ancient Mythology," which appeared in 1773-76. Although objectionable on account of its too conjectural character, it contains a fund of details on the subject of symbolism, and may be consulted with advantage by the masonic student.