The Brahminical doctrine was, that "light and darkness are esteemed the world"s eternal ways; he who walketh in the former returneth not; that is to say, he goeth to eternal bliss; whilst he who walketh in the latter cometh back again upon earth," and is thus destined to pa.s.s through further transmigrations, until his soul is perfectly purified by light.103
In all the ancient systems of initiation the candidate was shrouded in darkness, as a preparation for the reception of light. The duration varied in the different rites. In the Celtic Mysteries of Druidism, the period in which the aspirant was immersed in darkness was nine days and nights; among the Greeks, at Eleusis, it was three times as long; and in the still severer rites of Mithras, in Persia, fifty days of darkness, solitude, and fasting were imposed upon the adventurous neophyte, who, by these excessive trials, was at length ent.i.tled to the full communication of the light of knowledge.
Thus it will be perceived that the religious sentiment of a good and an evil principle gave to darkness, in the ancient symbolism, a place equally as prominent as that of light.
The same religious sentiment of the ancients, modified, however, in its details, by our better knowledge of divine things, has supplied Freemasonry with a double symbolism-that of Light and Darkness.
Darkness is the symbol of initiation. It is intended to remind the candidate of his ignorance, which Masonry is to enlighten; of his evil nature, which Masonry is to purify; of the world, in whose obscurity he has been wandering, and from which Masonry is to rescue him.
Light, on the other hand, is the symbol of the autopsy, the sight of the mysteries, the intrusting, the full fruition of masonic truth and knowledge.
Initiation precedes the communication of knowledge in Masonry, as darkness preceded light in the old cosmogonies. Thus, in Genesis, we see that in the beginning "the world was without form, and void, and darkness was on the face of the deep." The Chaldean cosmogony taught that in the beginning "all was darkness and water." The Phoenicians supposed that "the beginning of all things was a wind of black air, and a chaos dark as Erebus." 104
But out of all this darkness sprang forth light, at the divine command, and the sublime phrase, "Let there be light," is repeated, in some substantially identical form, in all the ancient histories of creation.
So, too, out of the mysterious darkness of Masonry comes the full blaze of masonic light. One must precede the other, as the evening preceded the morning. "So the evening and the morning were the first day."
This thought is preserved in the great motto of the Order, "Lux e tenebris"-Light out of darkness. It is equivalent to this other sentence: Truth out of initiation. Lux, or light, is truth; tenebrae, or darkness, is initiation.
It is a beautiful and instructive portion of our symbolism, this connection of darkness and light, and well deserves a further investigation.
"Genesis and the cosmogonies," says Portal, "mention the antagonism of light and darkness. The form of this fable varies according to each nation, but the foundation is everywhere the same. Under the symbol of the creation of the world it presents the picture of regeneration and initiation." 105
Plutarch says that to die is to be initiated into the greater Mysteries; and the Greek word te?e?t??, which signifies to die, means also to be initiated. But black, which is the symbolic color of darkness, is also the symbol of death. And hence, again, darkness, like death, is the symbol of initiation. It was for this reason that all the ancient initiations were performed at night. The celebration of the Mysteries was always nocturnal. The same custom prevails in Freemasonry, and the explanation is the same. Death and the resurrection were taught in the Mysteries, as they are in Freemasonry. The initiation was the lesson of death. The full fruition or autopsy, the reception of light, was the lesson of regeneration or resurrection.
Light is, therefore, a fundamental symbol in Freemasonry. It is, in fact, the first important symbol that is presented to the neophyte in his instructions, and contains within itself the very essence of Speculative Masonry, which is nothing more than the contemplation of intellectual light or truth.106
XXIII.
Symbolism of the Corner-Stone.
We come next, in a due order of precedence, to the consideration of the symbolism connected with an important ceremony in the ritual of the first degree of Masonry, which refers to the north-east corner of the lodge. In this ceremony the candidate becomes the representative of a spiritual corner-stone. And hence, to thoroughly comprehend the true meaning of the emblematic ceremony, it is essential that we should investigate the symbolism of the corner-stone.
The corner-stone,107 as the foundation on which the entire building is supposed to rest, is, of course, the most important stone in the whole edifice. It is, at least, so considered by operative masons. It is laid with impressive ceremonies; the a.s.sistance of speculative masons is often, and always ought to be, invited, to give dignity to the occasion; and the event is viewed by the workmen as an important era in the construction of the edifice.108
In the rich imagery of Orientalism, the corner-stone is frequently referred to as the appropriate symbol of a chief or prince who is the defence and bulwark of his people, and more particularly in Scripture, as denoting that promised Messiah who was to be the sure prop and support of all who should put their trust in his divine mission.109
To the various properties that are necessary to const.i.tute a true corner-stone,-its firmness and durability, its perfect form, and its peculiar position as the connecting link between the walls,-we must attribute the important character that it has a.s.sumed in the language of symbolism. Freemasonry, which alone, of all existing inst.i.tutions, has preserved this ancient and universal language, could not, as it may well be supposed, have neglected to adopt the corner-stone among its most cherished and impressive symbols; and hence it has referred to it many of its most significant lessons of morality and truth.
I have already alluded to that peculiar mode of masonic symbolism by which the speculative mason is supposed to be engaged in the construction of a spiritual temple, in imitation of, or, rather, in reference to, that material one which was erected by his operative predecessors at Jerusalem. Let us again, for a few moments, direct our attention to this important fact, and revert to the connection which originally existed between the operative and speculative divisions of Freemasonry. This is an essential introduction to any inquiry into the symbolism of the corner-stone.
The difference between operative and speculative Masonry is simply this-that while the former was engaged in the construction of a material temple, formed, it is true, of the most magnificent materials which the quarries of Palestine, the mountains of Lebanon, and the golden sh.o.r.es of Ophir could contribute, the latter occupies itself in the erection of a spiritual house,-a house not made with hands,-in which, for stones and cedar, and gold and precious stones, are subst.i.tuted the virtues of the heart, the pure emotions of the soul, the warm affections gushing forth from the hidden fountains of the spirit, so that the very presence of Jehovah, our Father and our G.o.d, shall be enshrined within us as his Shekinah was in the holy of holies of the material temple at Jerusalem.
The Speculative Mason, then, if he rightly comprehends the scope and design of his profession, is occupied, from his very first admission into the order until the close of his labors and his life,-and the true mason"s labor ends only with his life,-in the construction, the adornment, and the completion of this spiritual temple of his body. He lays its foundation in a firm belief and an unshaken confidence in the wisdom, power, and goodness of G.o.d. This is his first step. Unless his trust is in G.o.d, and in him only, he can advance no further than the threshold of initiation. And then he prepares his materials with the gauge and gavel of Truth, raises the walls by the plumb-line of Rect.i.tude, squares his work with the square of Virtue, connects the whole with the cement of Brotherly Love, and thus skilfullv erects the living edifice of thoughts, and words, and deeds, in accordance with the designs laid down by the Master Architect of the universe in the great Book of Revelation.
The aspirant for masonic light-the Neophyte-on his first entrance within our sacred porch, prepares himself for this consecrated labor of erecting within his own bosom a fit dwelling-place for the Divine Spirit, and thus commences the n.o.ble work by becoming himself the corner-stone on which this spiritual edifice is to be erected.
Here, then, is the beginning of the symbolism of the corner-stone; and it is singularly curious to observe how every portion of the archetype has been made to perform its appropriate duty in thoroughly carrying out the emblematic allusions.
As, for example, this symbolic reference of the corner-stone of a material edifice to a mason, when, at his first initiation, he commences the intellectual task of erecting a spiritual temple in his heart, is beautifully sustained in the allusions to all the various parts and qualities which are to be found in a "well-formed, true and trusty" corner-stone.110 Its form and substance are both seized by the comprehensive grasp of the symbolic science.
Let us trace this symbolism in its minute details. And, first, as to the form of the corner-stone.
The corner-stone of an edifice must be perfectly square on its surfaces, lest, by a violation of this true geometric figure, the walls to be erected upon it should deviate from the required line of perpendicularity which can alone give strength and proportion to the building.
Perfectly square on its surfaces, it is, in its form and solid contents, a cube. Now, the square and the cube are both important and significant symbols.
The square is an emblem of morality, or the strict performance of every duty.111 Among the Greeks, who were a highly poetical and imaginative people, the square was deemed a figure of perfection, and the ???? tet???????-"the square or cubical man," as the words may be translated-was a term used to designate a man of unsullied integrity. Hence one of their most eminent metaphysicians112 has said that "he who valiantly sustains the shocks of adverse fortune, demeaning himself uprightly, is truly good and of a square posture, without reproof; and he who would a.s.sume such a square posture should often subject himself to the perfectly square test of justice and integrity."
The cube, in the language of symbolism, denotes truth.113 Among the pagan mythologists, Mercury, or Hermes, was always represented by a cubical stone, because he was the type of truth,114 and the same form was adopted by the Israelites in the construction of the tabernacle, which was to be the dwelling-place of divine truth.
And, then, as to its material: This, too, is an essential element of all symbolism. Constructed of a material finer and more polished than that which const.i.tutes the remainder of the edifice, often carved with appropriate devices and fitted for its distinguished purpose by the utmost skill of the sculptor"s art, it becomes the symbol of that beauty of holiness with which the Hebrew Psalmist has said that we are to worship Jehovah.115
The ceremony, then, of the north-east corner of the lodge, since it derives all its typical value from this symbolism of the corner-stone, was undoubtedly intended to portray, in this consecrated language, the necessity of integrity and stability of conduct, of truthfulness and uprightness of character, and of purity and holiness of life, which, just at that time and in that place, the candidate is most impressively charged to maintain.
But there is also a symbolism about the position of the corner-stone, which is well worthy of attention. It is familiar to every one,-even to those who are without the pale of initiation,-that the custom of laying the corner-stones of public buildings has always been performed by the masonic order with peculiar and impressive ceremonies, and that this stone is invariably deposited in the north-east corner of the foundation of the intended structure. Now, the question naturally suggests itself, Whence does this ancient and invariable usage derive its origin? Why may not the stone be deposited in any other corner or portion of the edifice, as convenience or necessity may dictate? The custom of placing the foundation-stone in the north-east corner must have been originally adopted for some good and sufficient reason; for we have a right to suppose that it was not an arbitrary selection.116 Was it in reference to the ceremony which takes place in the lodge? Or is that in reference to the position of the material stone? No matter which has the precedence in point of time, the principle is the same. The position of the stone in the north-east corner of the building is altogether symbolic, and the symbolism exclusively alludes to certain doctrines which are taught in the speculative science of Masonry.
The interpretation, I conceive, is briefly this: Every Speculative Mason is familiar with the fact that the east, as the source of material light, is a symbol of his own order, which professes to contain within its bosom the pure light of truth. As, in the physical world, the morning of each day is ushered into existence by the reddening dawn of the eastern sky, whence the rising sun dispenses his illuminating and prolific rays to every portion of the visible horizon, warming the whole earth with his embrace of light, and giving new-born life and energy to flower and tree, and beast and man, who, at the magic touch, awake from the sleep of darkness, so in the moral world, when intellectual night was, in the earliest days, brooding over the world, it was from the ancient priesthood living in the east that those lessons of G.o.d, of nature, and of humanity first emanated, which, travelling westward, revealed to man his future destiny, and his dependence on a superior power. Thus every new and true doctrine, coming from these "wise men of the east," was, as it were, a new day arising, and dissipating the clouds of intellectual darkness and error. It was a universal opinion among the ancients that the first learning came from the east; and the often-quoted line of Bishop Berkeley, that-
"Westward the course of empire takes its way"-
is but the modern utterance of an ancient thought, for it was always believed that the empire of truth and knowledge was advancing from the east to the west.
Again: the north, as the point in the horizon which is most remote from the vivifying rays of the sun when at his meridian height, has, with equal metaphorical propriety, been called the place of darkness, and is, therefore, symbolic of the profane world, which has not yet been penetrated and illumined by the intellectual rays of masonic light. All history concurs in recording the fact that, in the early ages of the world, its northern portion was enveloped in the most profound moral and mental darkness. It was from the remotest regions of Northern Europe that those barbarian hordes "came down like the wolf on the fold," and devastated the fair plains of the south, bringing with them a dark curtain of ignorance, beneath whose heavy folds the nations of the world lay for centuries overwhelmed. The extreme north has ever been, physically and intellectually, cold, and dark, and dreary. Hence, in Masonry, the north has ever been esteemed the place of darkness; and, in obedience to this principle, no symbolic light is allowed to illumine the northern part of the lodge.
The east, then, is, in Masonry, the symbol of the order, and the north the symbol of the profane world.
Now, the spiritual corner-stone is deposited in the north-east corner of the lodge, because it is symbolic of the position of the neophyte, or candidate, who represents it in his relation to the order and to the world. From the profane world he has just emerged. Some of its imperfections are still upon him; some of its darkness is still about him; he as yet belongs in part to the north. But he is striving for light and truth; the pathway upon which he has entered is directed towards the east. His allegiance, if I may use the word, is divided. He is not altogether a profane, nor altogether a mason. If he were wholly in the world, the north would be the place to find him-the north, which is the reign of darkness. If he were wholly in the order,-a Master Mason,-the east would have received him-the east, which is the place of light. But he is neither; he is an Apprentice, with some of the ignorance of the world cleaving to him, and some of the light of the order beaming upon him. And hence this divided allegiance-this double character-this mingling of the departing darkness of the north with the approaching brightness of the east-is well expressed, in our symbolism, by the appropriate position of the spiritual corner-stone in the north-east corner of the lodge. One surface of the stone faces the north, and the other surface faces the east. It is neither wholly in the one part nor wholly in the other, and in so far it is a symbol of initiation not fully developed-that which is incomplete and imperfect, and is, therefore, fitly represented by the recipient of the first degree, at the very moment of his initiation.117
But the strength and durability of the corner-stone are also eminently suggestive of symbolic ideas. To fulfil its design as the foundation and support of the ma.s.sive building whose erection it precedes, it should be constructed of a material which may outlast all other parts of the edifice, so that when that "eternal ocean whose waves are years" shall have ingulfed all who were present at the construction of the building in the vast vortex of its ever-flowing current; and when generation after generation shall have pa.s.sed away, and the crumbling stones of the ruined edifice shall begin to attest the power of time and the evanescent nature of all human undertakings, the corner-stone will still remain to tell, by its inscriptions, and its form, and its beauty, to every pa.s.ser-by, that there once existed in that, perhaps then desolate, spot, a building consecrated to some n.o.ble or some sacred purpose by the zeal and liberality of men who now no longer live.
So, too, do this permanence and durability of the corner-stone, in contrast with the decay and ruin of the building in whose foundations it was placed, remind the mason that when this earthly house of his tabernacle shall have pa.s.sed away, he has within him a sure foundation of eternal life-a corner-stone of immortality-an emanation from that Divine Spirit which pervades all nature, and which, therefore, must survive the tomb, and rise, triumphant and eternal, above the decaying dust of death and the grave.118
It is in this way that the student of masonic symbolism is reminded by the corner-stone-by its form, its position, and its permanence-of significant doctrines of duty, and virtue, and religious truth, which it is the great object of Masonry to teach.
But I have said that the material corner-stone is deposited in its appropriate place with solemn rites and ceremonies, for which the order has established a peculiar ritual. These, too, have a beautiful and significant symbolism, the investigation of which will next attract our attention.
And here it may be observed, in pa.s.sing, that the accompaniment of such an act of consecration to a particular purpose, with solemn rites and ceremonies, claims our respect, from the prestige that it has of all antiquity. A learned writer on symbolism makes, on this subject, the following judicious remarks, which may be quoted as a sufficient defence of our masonic ceremonies:-
"It has been an opinion, entertained in all past ages, that by the performance of certain acts, things, places, and persons acquire a character which they would not have had without such performances. The reason is plain: certain acts signify firmness of purpose, which, by consigning the object to the intended use, gives it, in the public opinion, an accordant character. This is most especially true of things, places, and persons connected with religion and religious worship. After the performance of certain acts or rites, they are held to be altogether different from what they were before; they acquire a sacred character, and in some instances a character absolutely divine. Such are the effects imagined to be produced by religious dedication." 119
The stone, therefore, thus properly constructed, is, when it is to be deposited by the const.i.tuted authorities of our order, carefully examined with the necessary implements of operative masonry,-the square, the level, and the plumb,-and declared to be "well-formed, true, and trusty." This is not a vain nor unmeaning ceremony. It teaches the mason that his virtues are to be tested by temptation and trial, by suffering and adversity, before they can be p.r.o.nounced by the Master Builder of souls to be materials worthy of the spiritual building of eternal life, fitted "as living stones, for that house not made with hands, eternal in the heavens." But if he be faithful, and withstand these trials,-if he shall come forth from these temptations and sufferings like pure gold from the refiner"s fire,-then, indeed, shall he be deemed "well-formed, true, and trusty," and worthy to offer "unto the Lord an offering in righteousness."
In the ceremony of depositing the corner-stone, the sacred elements of masonic consecration are then produced, and the stone is solemnly set apart by pouring corn, wine, and oil upon its surface. Each of these elements has a beautiful significance in our symbolism.
Collectively, they allude to the Corn of Nourishment, the Wine of Refreshment, and the Oil of Joy, which are the promised rewards of a faithful and diligent performance of duty, and often specifically refer to the antic.i.p.ated success of the undertaking whose incipiency they have consecrated. They are, in fact, types and symbols of all those abundant gifts of Divine Providence for which we are daily called upon to make an offering of our thanks, and which are enumerated by King David, in his catalogue of blessings, as "wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man"s heart."