THE
THIEOCIRATIC
PHILOSOPHY OF FREEMASON-RY,
IN TWELVE LECTURES,
ON ITS
SPECULATIVE, OPERATIVE, AND SPURIOUS BRANCHES.
BY
GEORGE OLIVER, D. D.,
INCUMBENT OF THE COLLEGIATE CHURCH, WOLVERHAMPTON; D.P. G.M. FOR
LINCOLNSHIRE; DOMESTIC CHAPLAIN TO THE RIGHT HON. LORD
lEINSINGTON; CORRESPONDING MEMBER OF THE
SOCIETY OF ANTIQUARIES, SCOTLAND.
NEW YORK:
MASONIC PUBLISIIING AND MIANUFACTUR1NG  CO,
430 BROOMIE STREET.
1866.








TABLE OF CONTENTS
PRnof1SAuc   -                                                v......   xi
List of Subscribers                                   -       xi
LECTURE I.
Speculative Masonry examined under.its denomination of Lux    1
LECTURE II.
View of Speculative Masonry as a system of Charity   -       18
LECTURE III.
The perfection to which Operative or Scientific Masonry was carried in the earliest times                               28
LECTURE IV.
Historical Account of the Origin, Progress, and Design of the
Spurious Freemasonry      -      -                       43
LECTURE V.
On the Origin of Hieroglyphics  -                       -    58
LECTURE  VI.
Exemplification of the Symbols used in those Spurious Institutions
which attained the most permanent celebrity in the Ancient
World       -      -      -                              70
LECTURE VII.
The rrue Freemasonry in all ages shewn to have been " veiled m
allegory and illustrated by Symbols"   ~  -   -          93




iv                        CONTENTS.
LECTURE VIII.
Enquiry whether the Union of Speculative and Operative Masonry was accomplished at the building of King Solomon's Temple   -     -      -      -      -      -      -     - 108
LECTURE IX.
The details of this famous Edifice considered for the purpose of
shewing that the above Union conveyed essential benefits to
mankind     -      -      -      -      -      -     -  125
LECTURE X.
On the form and disposition of a Masons' Lodge  -        - 146
LECTURE XI.
On the Ceremonies of Opening, Closing, Labour, and Refreshment 165
LECTURE XII.
The beauties of Freemasonry exemplified, and its peculiar Ceremonies and Observances shewn to be judiciously selected, rationally maintained, and highly advantageous to those who are
versed in their moral and symbolical references      - 183
COROLLARY                                                - 201




PREFACE.
IN the present extension of Freemasonry, when it
flourishes abundantly in every quarter of the globe, and
embraces many objects of research, which our brethren,
even of the eighteenth century, did not entertain; and
when spurious rituals have been offered to public notice,
professing to contain a description of the entire secrets,
pursuits, and machinery of the Craft, it becomes a duty
of no inconsiderable moment, to place the Institution.on
its proper basis, as a society which blends science and
morals, unites benevolence and philosophy, and displays
an example of paternal union which is sought in vain
amidst other scenes in these times of religious and
political excitement.
The pure philosophy of Freemasonry is embodied in
the legitimate Lectures of the Three Degrees. These
form the Text on which the scientific Mason loves to
expatiate.  He draws from this fountain his materials
for dissertation and research; and the improvement of
his mind becomes commensurate with the extent to
which he carries his investigations. To make a satisfactory progress in this sublime study, a previous knowledge of the routine business and Lectures of the Lodge
is indispensable. The practical working Mason is best
qualified to estimate the beauties of its theory, provided
he have acquired also a competent knowledge of its
history and antiquities, and possess the requisite zeal and




Vi                   PREFACE.
industry to surmount the difficulties which impede his
first attempts to explore the hidden stores of Freemasonry.
It is a matter of extreme regret to the well-informed
portion of the fraternity, that Freemasonry, as it, is practised in some of our Lodges, offers to the candidate few
opportunities for satisfying his enquiries on the subject
of its refined philosophy, and affords little aid towards
the enlightenment of his mind on those abstruse subjects
which none can understand without the labour and
assiduity which are prompted by a zealous desire to
excel. It is for the satisfaction of this class of enquirers
that the Author has been induced to publish a consecutive
series of Lectures, all of which are intended to contribute
to the same end, viz., the honour of Masonry as a moral
and scientific institution-the instruction of the brethren
-and the glory of the MOST HGHu; in the anticipation
that they may lead, at no very distant period, to the
formation of Lodges in the metropolis, and the populous
manufacturing and marine towns of England, in this age
of literary improvement and refined taste, where the
leisure of talented brethren may be exclusively devoted
to a minute investigation of the genuine principles of the
Order; that the true and valuable pursuits of science
may be substituted for unimportant observances on the
one hand, and on the other, an extended conviviality
which may terminate in debauch.
It is in the pursuits of' philosophy, blended with those
great principles of the Order, active benevolence and
universal charity, that Freemasonry claims our unmitigated esteem.  That fills our bosoms with the undisguised love of our species; this shews our love to be
sincere by its practical development in our commerce
with the world and with each other. That stores the
mind with a pure religious feeling, by tracing the works
of nature, till they lead to reflections on the immensity




PREFAC:.                   Vii'of power-the triumphs of wisdom and goodness of
Him, who constructed the vast machine of the universe
for the advantage of his creatures; —this evinces our
gratitude and reverence, by inciting us to " act on the
square" with the worthy and the good, whatever may
be the external circumstances in which they are placed by
the just and equitable decree of Providence. In any
other point of view Freemasonry is human-here it is
divine. This consideration encircles it with the luminous
rays that enlighten the " glory in the centre," and confer
its real dignity and value. It is the THEOCRATIC PHILOSOPHY OF FREEMASONRY that commands our unqualified
esteem, and seals in our heart that love for the Institution'
which will produce an active religious faith and practice;
and lead, in the end, to " a building not made with hands,
eternal in the heavens."
Such being the professed design of the following work,
little need be said on the principle of its construction.
A view of the Institution has been taken under every
form which it has assumed throughout the long series of
ages that have intervened from the creation to the days
in which we live. It is admitted that ample justice has
not been done to the diversity of subjects which presented themselves to the Author's attention; because, in
a field so wide, twelve short Lectures is a space too
limited to afford scope for all the important investigations
to which they naturally give rise; but it is hoped that
much important information has been communicated,
which may direct the learned reader's view to subjects
which his previous knowledge of the art may render
interesting, and which the disquisitions suggested by his
own ingenuity may illustrate and confirm. And if the
fraternity should admit that the Author has succeeded in
displaying a connected view of' the science in all its
principal divisions; if he have correctly traced its progress in the ancient world, until it assumed the form




Viii'                         
under whic't.  now appears:' tlie have satisfactorilv
shewn that the great object of the Instituiion is to promote the glory of God and the good of mankind; the
testimonv will be highly gratifying to his feelings; and
ne will not regret the time and attention which have
been lestower] on the ccmposition of the nWorl.
A spirlit of enquiry distinguishes all ranks of men In
the present day. Every art and every science forms a
Lubject of public disquisition in our literary societies andl
institutions; and it is unreasonable to expect that the
pursuits of' Freemasonry will escatpe enquiry amidst that
universal curiosity which now animates mankind to search
into the hidden secrets of.-nature, and to detect each
process by which her various changes are produced and
modified.. Our Institution pervades all classes of society,
in every region of the globe; and it is not to be expected
that the uninitiated will be satisfied with our pretensions,
except they be borne out by an appearance, at the least,
of superiority; and it cannot be denied that Freemasonry,
previously to the present century, had not kept pace
with the scientific improvement of' the times. A dearth
of masonic publications was acknowledged and lamented
by our most worthy brethrrcn; and, friom this unpropitious circumstance, the Order was in evident danger
of sinking in public estimnation. From that period a new
era lhas commenced; talented individuals no longer refuse
to hlonour our Institution with their avowed patronage,
as our philosophy becomes better understood; because it
is detiensible upon grounds that are equally honorable and
just; and this accounts for its extension amongst the
aristocracy both of talent and wealth; and the distinction
with which the fraternity is favored in every country
where superior civilization has elevated the dignity of
nuan.
A decision on the manner in which the following Work
is executed, must be submitted to the reader's judgment.




PREFACE.                   ix
Various opinions may exist upon this point. The Author
has consulted the taste of every reader, and flatters himself that he has not been altogether unsuccessful. The
scholar may derive some gratification, if not instruction,
from the manner in which the subject is treated in reference to the usages of a remote antiquity, about which
written records afford little aid to enlighten the path;
while the practical Mason may reap much information
from the latter division of the subject; and a fair portion of general knowledge will result from a candid perusal
of the whole course. The industrious Brother who takes
up the volume with a view of assisting his recollection,
or improving his mind, will not, it is presumed, bestow
his time in vain; and while he may derive amusement
from a view of the various forms which the Order has
assumed in different countries, and under divers modes
of organization, he will not fail to augment his masonic
resources, and become more impressed with the beauty and
moral usefulness of the Institution into which he has been
admitted. Hoec studia adolescentiam alunt, senectutem
oblectant, secnndas res ornant, adversis solatium et perfugium prmebent, delectant domi, non impediunt foris, pernoctant nobiscum, peregrinantur, rusticantur.-Cic.








THE THEOCRATIC
PHILOSPOHY OF FREEMASONRtY.
LECTURE I.
SPECULATIVE MASONRY EXAMINED UNDER ITS DENOMINATION OF LUX.
O'er all were seen the Cherubims of LIGHT,
Like pillar'd flowers amidst the falling night;
So high it rose, so bright the mountains shone,
It seem'd the footstool of Jehovah's throne.
James Montgomery.
Hail, holy Light!
Milton.
FREEMASONRY, in its primitive and ineffable state, was
an institution of pure, ethereal Light. But light was
Heaven,' the eternal seat of the divinity, and a place of
absolute perfection and happiness. It follows, therefore,
that Freemasonry is synonymous with eternity, undefiled
charity, or heaven. In conformity with this definition,
we derive heaven oveavos from the Hebrew AUR, Light;
because it is above the mountains oveEa.2 And hence
probably sprang the opinion of Eugubinus and others,
Col. i. 12.
g Thus mountains and high places were considered throughout all
antiquity, as being more eminently adapted to the purposes of devo



2                   LECTURE I.
that Light was the supreme. empyrean or local habitation
of the Deity, which always shone with surpassing splendour; because the Eternal himself was believed to be the
source and origin of Light. In all his communications
with man, Light has been his constant attendant; or, in
the felicitous language of David, " he clothed himself
with Light at with a garment."
The Holy Book which constitutes the furniture of the
Pedestal, is full of testimonies to this effect.  God is
termed by the prophet Isaiah, the Light of Israel. Daniel
says, the Light dwelleth with him; and Habakkuk compares his brightness to the Light. Simeon calls him a
Light to lighten the Gentiles. The glory of that Light
appeared to Saul at his conversion, and to Peter at his
miraculous deliverance from  prison.  St. John affirms
that God is Light; and in another place, that he is the
true Light; which is confirmed by the Saviour in these
remarkable words, "I am the Light of the world."
On this view of the subject, primitive Freemasonry
may be referred to the Light of Wisdom, which the
Almighty Architect of the Universe possessed " in the
beginning of his way before his works of old;,3 which
was " present when he made the heavens, and assisted in
setting a compass on the face of the abyss;,"4 and having
been communicated " at sundry times and in divers manners"5 to mankind; it serves as " a lantern to the feet,"6
and "a light that is never extinguished."7 This Wisdom
or Light is, indeed, " the breath of the power of God;,,8
a pure influence flowing fiom the eternal source of Light;
compassing the whole circuit of heaven,9 and forming the
architrave of pure and holy religion. It is to be observed
that Solomon, our Grand Master, speaking masonically,
generally used the word Wisdom as a substitute fbr
Light.  And thus also it is asserted in the Book de
divinis hominibus, ascribed to Dionysius the Areopagite,
that " this is the most divine knowledge of God, according to the union that is above understanding, when the
mind, getting at a distance from all things that are, and
having dismissed itself, is united to those superillustrious
3 Prov. viii. 22.     6 Ps. cxix. 105.
4 Prov. viii. 27.     7 Wisd. vii. 10.
5Heb. i. 1.           8 Ib.vi i. 25.' Ecol. xxiv. 5.




LECTURE I.                     3' ams, from whence and where it is enlightened in the, ifathomable depths of Wisdomn."
In all the divine manifestations which have been
v~ouchsafed to man, it was necessary to accommodate the
grossness of his nature, by the use of a visible and material Light. But it must be understood, throughout the
present Lecture, that this was only a symbol, or a mild
emanation of the glorious Light which illuminates the
celestial regions.  This is evident from the evangelist's
description of the heavenly kingdom: "the glory of God
doth lighten it, and the Lamb is the Light thereof:"
This Light, or Freemasonry, so to term it, was peculiarly
intellectual. A Light adapted to spiritual facultiesthe Light of God's word and spirit. It was enunciated
with equal perspicuity by the Jewish prophets. Thus
Isaiah says, that in those blessed mansions "the sun
shall be no more their Light by day, neither for brightness shall the moon give Light; but the Lord shall be
an everlasting Light." It is evident, therefore, that the
Light of heaven is supernal and intellectual; and that a
gross material Light will be unnecessary to its glorified
inhabitants; of whose complete illumination we are at
present unable to form any just or rational opinion. It
has been correctly termed "a glorious lustre, filling all
heaven-an abyss of Light, in which the imagination is
lost."
This luminous principle is represented in our Lodges
by the First Great Light, and symbolized by Three Lesser
Lights; which, being material, point out palpably to the
senses, a reference to the operation of Light on the mind,
as held forth in the three true religious systems which
will extend from the creation to the destruction of the
globe which we inhabit; viz. the Patriarchal, the Mosaic,
and the Christian dispensations. Again,'the eyes of the
Second person in the Trinity are represented as a flame
of fire.0  Now, " fire is a symbol of' intellectuality, especially a flaming fire that implies Light.  Thus we read
of the fiery intellect in the Magic oracles, and of shinineg
fire attributed to the soul, as being a certain divine and
intellectual essence, as Plethon speaks.  WhVlerefore the
Logos is rightly said to have eyes like a flaming fire,
o Itev. xix. 12.




4                      LECTURE I.
because he is not only intellectual, but that great and
eternal Intellect from whence all intellectual beings are;
as also their operations, exercised by virtue of the more
pure, and ethereal, and igneous spirits."' The subject
therefore, can be treated only as the Almighty himself
has condescended to treat it, in pity to the weakness and
incapacity of his creatures, viz. by a reference to material fire and Light, under which his personal appearance
has been manifested amongst men.
These preliminary ideas naturally direct our attention
to the divine SHEKINAH, or blaze of Light which usually
accompanied the divine appearance on earth. It consisted of a visible splendour, or pure emanation of the
Deity, and has been termed splendor gloriae Dei, as St.
Paul described the glory of Moses' countenance when he
returned from the mount. This Light, in the form probably of a bright cloud, conversed with Adam in paradise.12
After his unhappy Fall, Light guarded the entrance of
this blissful abode, that no profane steps might penetrate
to the tree of life. The same spiritual Light confirmed
the piety of Abel, and probably conveyed Enoch to the
eternal regions of Light, without tasting the bitterness
of death. From this time to the Flood, it has been
thought the Shekinah was withdrawn, on account of the
increasing wickedness of men.13 This, however, does not
seem to be borne out by sufficient testimony; for it is
certain that God conversed with Noah on the subject of
the Earth's corruptions; destroyed the world by water
united with Fire;14 confounded the language at Babel,
" More. Apoc. p. 197.
12 Gen. ii. 16. Dr. Lamb, (Hierogl. p. 82.) says that the image by
which our first parent communicated his knowledge of the Creator to
his descendants, was a picture of that vision of the cherubim which
appeared to Ezekiel and St. John; and that the Hebrew letters or
hieroglyphics for a man, an ox, a lion, and an eagle being put together,
produces the phonetic word ELOHIM; and this he thinks was the
origin of animal worship.
13 Ovid's fable of Astr"ea fleeing to heaven in consequence of the
world's impiety, appears to be a tradition of this probability. —Metam.
i. 149.
14 Pionus, who suffered martyrdom in the year 250, under the Emperor Decius, thus addressed his persecutors: " You yourselves, from
your old traditions acknowledged that the deluge of Noah, whom you
call Deucalion, was mingled with fire, &c." —Pont. Hist. Norw. p. 52.
See also Whiston's Cause of the Deluge illustrated.




LECTURE I.                   5
and on every occasion manifested his displeasure against
sinners-for Speculative Masonry had its system of Justice
as well as Mercy —and confirmed the faith of the righteous,
by imparting a portion of that Light and Truth, which
constitute the divine essence; humiles per claritatem suoe
ostensionis illuminat; a striking evidence of His approval
of that system of religion which was practised by the
holy patriarchs.
This supernal Light protected Abraham in the fiery
furnace of the Chaldees, as it did subsequently Shadrach,
Mesech, and Abednego, in that of Nebuchadnezzar;
shewing that while the divinity assumed the appearance
of " a wall of fire"'5 for the protection of his people, he
was "a consuming fire"16 for the destruction of' their
enemies. Abraham enjoyed the advantage of frequent
revelations of Light from on high; and the same Shekinah
destroyed the cities of the plain. 1t was a gracious
manifestation of Light that the Almighty vouchsafed to
Jacob, when, benighted and weary on his journey to
Padanaram, he saw the vision of that wonderful Ladder,
with Seraphim ascending and -descending, which was intended to increase his Faith, encourage his Hope, and
animate his Charity, while the Great Architect of the
Universe, in a flood of Light at ibs summit, gave him
those cheering promises which were so amply fulfilled in
his posterity.
Moses, at the Burning Bush, was favoured with the
inspiration of Light, and received that holy and incommunicable name which still constitutes the awful Secret
of Speculative Masonry. The Shekinah, manifested on
this important occasion, was a very significant -symbol.
The Bush burned with fire but was not consumed; and
Israel was subjected to the fierys oppression of Egypt,
and was not destroved; although possessing no greater
power of resistance against Phlaraoh and his people than
the feeble bush to prevent the encroachments of the
devouring element. The truth is, God was in the midst
of both; and, therefore, fire and persecution were equally
powerless.  Moses was here instructed to approach
the majesty of God with his feet bare, and his face
covered; and it was not till the deliverance of Israel
u Zech. ii. 5.            16 Heb. xii. 29.




6                   LECTURE I.
from  bondage that the Light shone  permanently
amongst them.
The preparations for this remarkable Deliverance were
solemn and imposing; and the difference between the
Darkness of idolatry and the Light of Truth, or, in
other words, between the Spurious and the true Freemasonry, was specially manifested for the instruction of
the Israelites, as well as the punishment of the Egyptians.
A thick and tangible darkness was upon tlie latter for
three days. All business ceased —no man moved from
the place where this awful visitation overtook himfields, houses, streets, and highways were peopled with
living statues; food was not sought-rest unheeded; and
terror and dread the only feelings which prevailed. There
they stood, each as in a cell of darkness —monuments of
the divine displeasure; wondering in silence and solitude
what the result of such an unlooked for judgment might
be. Visions, like the dramatic scenery of their Spurious
Freemasonry, flitted before their imagination;17 awful
shapes, heart-rending lamentations, and gibbering noises,
as if in mockery of the darkness, which was celebrated
in those institutions by divine honours and loud acclamations.> But the Israelites had Light in their dweliings. They were illuminated by the true Shekinah, or
Light of Heaven; which was a mystery to the Egyptians equally incomprehensible with the preternatural
darkness in which they themselves were shrouded. The
Light shone in darkness, but the darkness comprehended
it not.
From this time the Light took the form of a pillar of
Cloud and of Fire, which in the day time was bright,
and perhaps transparent; and at night was like a fierce
fire of ample dimensions to enlighten a camp of twelve
miles square. It may be objected that the heat of such
a fire would have consuriTed the tents, the tabernacle, and
every thing within its focus. But this was no natural or
elemental fire, for it- existed without fuel; and, like the
fire at the Burning Bush, its consuming properties were
restrained, although it retained sufficient light for the
most distant tribes. In a word, it was the cloudy Pillar,
17 Wisd. xvii. 14. &c.
" Euseb. praep. evan. 1. iii, 9. Damascius.




LECTURE I.                    7
illuminated by the Shekinah of God. This divine Pillar
took its station amongst the people, and formed the sublime object of Jewish Freemasonry. It continued with
them during all the fluctuations of their history, till their
renunciation of the true, ind abandonment to the abominations of the Spurious Freemasonry, induced the Almighty to withdraw the Light of his presence, and give
up their city and temple to the rage and fury of an idolatrous people.
Nothing could have been assumed to point out, in a
more clear and explicit manner, the essential difference
between Light and Darkness, than the divine Shekinah
at the period when Israel passed through the Red Sea.
It was a Light and a guide to them, but a darkness and a
terror to their unhappy pursuers, who were annihilated
by the junction of the waters, when Moses-lifted up his
rod as a signal that the power which restrained them had
been withdrawn.
It was the Shekinah of God that appeared in clouds
and fire on the holy mountain when the Law was delivered to Moses. The mountain was clothed in darkness,
and nothing but the smoke or cloud was visible to the
people; while the legislator at the summit was favoured
with a view of the Shekinah as a lambent flame of
Light, out of which Jehovah conversed with him on the
religious and political government of the people whom
he had redeemed, with signs and wondbrs, from the power
of the Egyptians. The dark cloud has been thought to
symbolize the law of Moses, which was a type of the
Light of the Gospel.  Congruit, says Borrhaius, nubes in
functioner legalem quae tenebrarum est non Lucis; intimating
that the true Light would not be made perfect till the
advent of' the Messiah; and Christianity contains the
most complete system of morals that ever was proposed
to the mind of man.
It was an emanation of the Shekinah which illuminated
the countenance of Moses when he descended from the
mountain where he had conversed with the Almighty
face to face.
and we
Shall one day, if found worthy, so defin'd,
See our God face to face as he did then
His Holy of Holies, nor be blasted by his brow.
Byron.




S                    LECTURE I.
This glory was imparlted ad honorcm legis, and as a
special token of' God's love and favour towards this meek
and holy patriarch.  It may likewise be considered as an
unquestionable credential, whence the people might be
assured of his divine commission, and hold him, as the
vicegerent of God, in greater reverence and esteem.
They were unable to endure the lustre proceeding from
the reflected brightness of the Shekinah-a striking evidence that their minds were not sufficiently enlightened
to bear the revelation of' the mysterious system which
was typified by the Law.  Moses, therefore, drew a veil
over his face as a token that " their minds were blinded;"
and that though the true Light was shadowed forth,
gloriously indeed, in the Jewish religion, it would not be
fully developed till the veil was removed by the appearance of the Messiah, or Light personified. These emanations of the Deity form constituent parts of the system
of SpeculativeMasonry, as it is practised at the present day.
In the wilderness, Korah, Dathan, Abiram, and their
company, were punished by the Shekinah for endeavouring, illegally, to intrude themselves into the priest's office;
and it was the same divine Light that manifested itself in
mercy or indignation on various signal occasions.  Gregory and others think that this mixture of mercy and
justice was symbolized by the mild and bright cloud
which led them by day, and the terrible fire by night.19
And it was always accompanied by a subdued radiance
of that holy Light which shone in heaven before the
worlds were created.
I have already remarked that the Creator was called
"the Father of Light."  Iamblichus, in his Book of
Mysteries, agrees with this interpretation; for he says
that "Light is the simplicity, the penetration, and the
ubiquity of God."  And it ism rkabletht ktheearlie, s~
inhabitants of Egypt, the source, probably, of Spurious
Freemasonry, were called Auritaee, from the Hebrew or
Chaldaic root AUR, LIGHT. If' this be true, the Egyptians did not gather the above idea of Light from a tradition of the power of Moses, and the pillar of fire which
destroyed the army of Pharaoh, because the probability
is that thev entertained some such notions before the
19 Greg. Hom. 21. in Evan.




LECTURE I.                         9
Israelites came into  their land.  The transactions of
Moses might add strength to their previously conceived
opinions, and invest the subject with a solemnity which
might make it worthy of more special notice in their
Spurious. Freemasonry.  Many  of the natives accompanied Moses at the Exodus; and some would probably
return and repeat the wonders which they had seen in
the wilderness; all of which were accomplished by the
agency of God's Shekinah-fire or Light. To such communications, the people, as well as the priests, would
attach considerable importance, from the fact of their
monarch and his whole army having disappeared in so
mysterious a manner before an unarmed multitude of all
sexes and ages, arranged without order, and ignorant of
military discipline.20
I cannot but think that Lux was shadowed forth in the
Urim and Thummim of the High Priest.  Urim  signified
Light, and Thurnmim, Perfection. These appendages
were invested with such an inpenetrable mystery, that,
if their real signification was known to the High Priest,
it was never revealed; for the Jewish Rabbins differ materially  in  their conjectures respecting  their use and
application,  The High Priest was certainly acquainted
with their use as oracles; for there does not appear to
have been the least ambiguity about them, nor any difficulty in their interpretation.  The suppositi6n most to
my present purpose is, that the Teraphim mentioned by
the prophet Hosea, as being withdrawn from the Jewish
nation, were the identical Urim.  Now Teraphim2' was
20 The Druids of Britain, like the Egyptians, appear to have entertained some idea of the Supreme Being clothed in Light, as is evident from
the following passage in an old British Poem:
The smallest, if compared with small,
Is the mighty Hu, in the world's judgment
And he is the greatest, and Lord over us,
And our God of mystery.
LIGHT is his course, and rapid.
A particle of lucid sunshine is his car.
21 The Teraph has, by some authorities, -been differently interpreted.
Rabbi Eleazer holds, that it was made of the head of a male child, the
first born, and that dead born, under whose tongue they applied a lamen
of gold, whereon were engraved the characters and inscriptions of certain
planets which the Jews superstitiously wandered up and down with,
instead of the Urim and Thummim, or the Ephod of the High Priest.
(Notes to Thalaba, B. X.) It will, however, be generally believed, that
the opinion in the text is the most rational.




10                    LECTURlE I.
but another word for Seraphim, or angels of Light-the
true Freemasons of the sky —ministering spirits, continually ascending and descending from earth to heaven, and
from  heaven to earth, to receive and disseminate divine
commissions for the benefit' of man; and serving oun
great occasions as the chariot of the Deity.
On Cherubim and Seraphim
Full royally he rode.
Sternholcd.
These holy spirits were symbolized in the seven lamps,
or inferior Shekinah, mentioned by Zechariah.  They are
denominated " the eyes of the Lord which run to and fro
through the whole earth;" and St. John compares them
to " a flame of fire."  Urim  and Thummim  conjointly
signified the Liht oyf'r-uth, or divine inspiration.  And
this high quality of perfect judgment was vested in the
HIigh Priest, when clothed in his seven ceremonial garments as the representative and vicegerent of the Deity.
Like the Urim, the Shekinah was a pure Light —a fire
that burned not-Light and flame combined without
leat;22 a striking symbol of that intellectual Light which
will impart its rays into our souls, if, with sincere and
upright intentions, we seek the knowledge of God, and
worship lhim in spirit and in truth.  The Pectoral of the
11igh Priest was enlightened by Urim in the same manner
(only inferior, perhaps, in degree,) as the Shekinah illumilnated the ark of the covenant in the Holy of Holies. It was
Light-pure Light-that constituted the essence of both.
Hence the High Priest was sometimes honbured with the
title of THE DIVINE WORD.  And truly, for he was the
substitute and type of the Messiah; or, in other words,
the Logos of the Logos.
King David was favoured with a glimpse of this divine
Light, when the Almighty at Ephrata revealed to him
the place which he had selected as the site of the intended temple, and he frequently celebrates the presence
of God in his sanctuary.  But to Solomon, the Grand
22 Oppose to this description of supreme Light, the ever-burning fire
of hell. It is represented as a flaming fire-a fire that never can be
quenched; and yet it is a place of absolute and profound darkness.
Thus, as the Shekinah was a flame that gave Light but did not burn
— so the fire of hell burns, but gives no Light.




LECTURE I.                  1I
nMaster of Freemasonry, it was fully revealed at the dedic'ation of'~tie temple) At this period occurred the most
a:Iwf;rV- diSpl-ay of the Light shining in Darkness.  "The
house was filled with a cloud, so that the Priests could
not stand Wo minister by reason of the cloud. Then said
Solomon-the Lord hath said that he would dwell in the
thick darkrless."  The solemnity of that darkness was
enlightened by the Shekinah, and nothing else was visible, until this lucid appearance rested between the cherubim of the Mercy Seat.
Some theological writers conceive that darkness, when
thus opposed to Light, was intended to represent the
deplorable state of intellectual blindness in which those
persons were unfortunately placed who had renounced
their allegiance to the Most High, and practised the senseless idolatry that emanated firom the unholy caverns where
the rites and ceremonies of Spurious Freemasonry were
celebrated.  SupcrbosCper caligin an erroris obscurat. Others
refer it to the weakness of man'rs understanding; which,
even under the influence of revelation, is unable to form
any rational idea of the glory of God, who, as we are
informed by St. Paul, " dwelleth in Light which no man
can approach unto; whom no man hath seen or can see,"
in this frail state of imbecility and ignorance.
The Shekinah, or Light, was revealed to Elijah on
Mount Horeb; and to Isaiah in the temple. Gloriously
to Ezekiel, when " a whirlwind came out of the north, a
great cloud, and a fire unfolding itself, and a brightness
was about it; and out of the midst thereof, as the colour
of amber, out of the midst of the fire." And still more
gloriously to Daniel; for he himself says, " I beheld till
the thrones were cast down, and the Ancient of Days did
sit; whose garment was white as snow, and the hair of
his head like pure wool; his throne was like a fiery flame,
and his wheels as burning fire. A fiery stream issued and
came forth before him." In this vision Daniel not only
beheld the Light illuminating the darkness, but also saw
the Son of Man coming in a Shekinah of Clouds to take
possession of his everlasting kingdom.
These favoured individuals had a, very indistinct notion
of the mystery to which such splendid revelations of Light
referred. They had drank, it is true, of the living fountains of knowledge, although, when composing their




12 )LECTURE I.
prophecies " under the influence of that inspiration which
dictated whatever was conducive to the promotion of
God's designs, they delivered both sentiments and expressions of' which they themselves understood not always
the full importance and extent. Sensible of' the predominating power, they communicated their divine intelligence as the spirit gave utterance; conveying prophecies
of which neither they nor their hearers probably perceived
the full scope, nor foresaw distinctly the spiritual accomplishment, writing for the advantage of those who were
to come after, and to furnish evidence in support of a
future dispensation."23
After the punishment of the Jewish nation for the
neglect of their sabbatical years, by the captivity in
Babylon, this branch of Speculative Masonry was withdrawn till the eve of a better dispensation; and its absence
was lamented with tears and loud wailings. Darkness
was finally cast, as a mantle, over the minds of that
favoured race, whose ancestors had possessed, but misapplied, all the advantages of Lux, or Speculative Masonry; and that darkness will remain, until, in God's good
time, the veil shall be removed, and the Shekinah of their
forefathers be manifested with such lucidf brightness, as
to open their hearts for a reception of the glorious truths
of revealed religion.
In process of'4ime the divine Shekinah again appeared
in the likeness of a miraculous Star, overshadowing the
place where He abode in whom "' dwelt the fulness of the
Godhead bodily."2T  Isaiah had prophesied of the Messiah
under the name of Light;25 and accordingly when he
came he denominated himself " the Light of the world;"
and was described by his beloved disciple as " the true
Light which lighteth every man that comet h into the
world."  He appeared on earth with the benevolent
purpose of enlightening his benighted creatures with the
rays of Light and Truth; and teaching them the way to
heaven, the seat of eternal and universal Light, by the
three principal steps of the Theological Ladder. The
Light again shone in darkness, but the darkness comprehended it not. It wasin reference to this mild and benig23 Gray's Key to the Old Test. p. 338.
24 Col. ii. 9.             n Isai. ix. 2.




LECTURE I.                  13
nant appearance of the Shekinah, that the Jewish prophet burst out into that magnificent strain of rejoicing
at the prospect of salvation being offered to the Gentiles.
"Arise, shine, for thy Light is come, and the glory of
the Lord is risen upon thee. For, behold the darknes
shall cover the earth, and gross darkness the people; bu
the Lord shall arise upon thee, and his glory shall be
seen upon thee.  And the Gentiles shall come to thy
Light, and kings to the brightness of thy rising."
The holy Shekinah of Light was visibly manifested at
the baptism of Christ, and at his mysterious transfiguration. And as the presence of God in the cloudy pillar
of the tabernacle was full of glory, so was the cloud
which overshadowed Christ on these occasions much
more glorious; for he was the brightness of God's glory,
and the express image of his person; and in the latter
instance his face is represented as shining like the sun,
and his raiment as being white as the Light. He permitted the glory of the indwelling Deity to appear fobr a
few seconds, to enlighten the eyesand irradiate the
understanding of his ravishing beholders. They were,
indeed, enraptured with the vision; but he restrained
their transports, by desiring them to keep the event an
inviolable secret until after his resurrection. At his crucifixion, darkness covered the whole face of nature, as a
striking emblem that the Light of heaven had suffered a
partial extinction upon earth; but, at his resurrection,
the Light again appeared, and paralyzed the Roman
soldiers who watched at the sepulchre; and was displayed at his public ascension into heaven.
From  these appearances it has been thought that
Christ was symbolized by the Urim and Thummim.
Calvin, lMarbuchius, and others, thus explain the Breastplate of Judgment: "The Urim, which is interpreted
Light, shewed that in Christ are laid up all the treasures
of wisdom and knowledge: and Thummim, which betokeneth Perfection, was a sign or symbol of perfect
purity, which is to be sought only in Christ.  And both
signify, that as without Christ there is nothing but darkness and sin, so he is our illumination and perfection."
Archbishop Tenison asserts that the Shekinah or Light
was Christ. On this holy vessel of Christ's body, when
he was baptised by John in Jordan, the Shekinah appear



IQ                  LECTURE I.
ed; a mighty lustre, as Grotius hinteth, hovering, after
the fashion of a dove, upon these waters of the second
creation. On him the Holy Ghost dwelt, or rested, as
God was said to do in the tabernacle. In him, as the
law of God in the ark, and the will of God, known from
the oracle of the Shekinah, were deposited all the
treasures of wisdom and knowledge. He is the great
oracle of God; whom by a voice from heaven, out of a
bright cloud, or God's excellent glory, we are commanded
to hear. The fathers will have it, that when in his childhood he went into Egypt, and was brought to Memphis,
the Egyptian idols fell at his feet."26
This interpretation of the Shekinah or Light, appears
to have been the?nystery so frequently referred to in the
New Testament. Thus Christ himself said: "I will utter
things which have been kept secret from thefoundation of the
world."  St. Paul repeatedly expresses himself to the
same effect. To the Romans he speaks of a mystery which
was kept secret since the world began."  To the Ephesians he also refers. to " the mystery which, from the beginning of the world, hath been hidden." And the expression
in the original does not vary, when he reminds the Colossians of "a mystery that hath been hid from ages." The
secret which so frequently constituted the subject of
scripture prophecy, must have been of vast importance.
jIt had been carefully concealed from all the world, except
a select few in every age, and they were not favoured
with a clear conception of' its nature and end. Thus it
continued an ineffable mystery which the angels of
heaven desired to look into, from the beginning of time.
The great exultation which was displayed amongst the
hosts of heaven, is described in the Apocalypse, when
Christ was declared worthy to open the BOOK OF SECRETS; into which neither angels, men, nor infernal
spirits were thought worthy to look. This inviolable
mystery was no other than the revelation of Light, or
scripture morality, by the true Shekinah of God, during
a visible and bodily appearance on earth. And to whom
was this Light revealed? St. Paul tells us that it was'irst communicated to the Apostles, and from them it
passed to all who should faithfully receive it. And thus'f Ten. Idol. p. 372, 374.




LECTURE I.                    15
was fulfilled a series of remarkable predictions uttered by
the prophet Isaiah.  " The people that walked in darkness
have seen a great Light; they that dwelt in the land of the
shadow of death, upon them hath the Light shined,"
And again, " he will destroy the covering cast over all
people; and the veil that is spread over all-nations." For
this reason the Messiah was termed cava-ro2, the East;27
because in the prophetical style the East signified Revelation, or the moral light of God. Tile prophet Zechariah,
according to the Septuagint, says: " Behold the -man
whose name is the EAST;" and again: "I send my servant
the East."  The same phraseology is preserved by Zacharias, speaking under the influence of Light.  "The day
spring (the East) from  on high hath. visited us, to give
Light to them  that sit in darkness;" for the prophet
Malachi had said that when the time was accomplished for
the revelation of this ineffable secret, the Shekinah, or Sun1
of Righteousness "should arise (in the East) with healing
on his wings."
We have no reason to believe that the Shekinah was
withdrawn at the ascension of Christ; although, so far as
regards the science of Speculative Masonry, it forms a
subject of sublime speculation and unceasing interest.
This beatific principle continued to enlighten saints and
holy men until'the temple was finally destroyed, and true
religion so firmly established as to need no visible manifestation from on high.  It appeared in a glorious Light to
the first martyr Stephen, who ",saw the glory of God,
and Jesus Christ standing on the right hand of God."  It
was manifested to Saul in so vehement a Light as for a
time to deprive him of his vision.  And at Pentecost the
Holy Ghost was commissioned to be, as it were, a substitute for the Shekinah, and appeared in the form of fire
hovering over the Apostles. Bishop Andrews, citing
Eusebius, says: " the glory of Christ is now much greater
than it appeared on the mount of transfiguration; with
which, if his apostles were then dazzled, how can it be
now expressed'!" And this glory is described by St. John
as " the God Omnipotent; the King of Kings and Lord
of Lords; appearing on his throne of Light crowned,
and with eyes like flames of fire."
27 This word sinifies not only the rising of t1te Sun, but the place where
it first appears.'2




16                  LECTURE I.
The consecutive manifestations of the Deity, in the
visible form of a Cloud, Fire, and Light, produced some
very remarkable effects upon the nations of the earth.
In their search after the true Light, which they had good
reason to believe would contribute vitally to their spurious systems, the heathen fell into many grievous errors.
The Light of Speculative Masonry was impalpable and
intellectual; and hence, by the adoration of' the sensible
element of fire, the Gentiles forfeited the substance by
cherishling the shadow. Thlleir apprehensions being limited to material subjects of contemplation, they soon lost
all vestiges of the true Lighlt, and became incapable of
comprehending mysteries which related exclusively to the
immaterial world. And this may partly account for the
introduction of polytheism; and for the very uni*lportant nature of the topics which pervaded their system of
Spurious Freemasonry, on which Gentile philosophy was
accustomed to exercise its ingenuity, or apply its reasoning powers.
It is remarkable that, after the advent of Christ, the
Shekinah did not appear in a thick cloud, as under the
Jewish dispensation; because the true Light was now
come which should illuminate all mankind. Thus, at the
baptism, transfiguration and ascension, the cloud  is
uniformly denominated " bright;" although, perhaps, containing some degree of opacity; and the Shekinah which
inspired the Apostles assumed the form of small tongues
of lambent flame, accompanied  by an invisible wind
which filled the house where they were assembled. And
it is ever present in the believer's heart by the Holy
Ghost. Still, however, the Light which we have the happiness to enjoy is not absolutely clear, nor can it be in
our present imperfect position. The Lectures of Freemasonry contain manry allusions and references to the holy
and sublime appearances of the Deity in the form of
Light; and to its eternal existence as the Wisdom, or
intellect, or glory, which, surpassing our conceptions,
forms the object of our Faith and Hope, and which, united with Charity, is coeval with the Great First Cause.
But when the invisible world shall be fully disclosed,
and the Grind Lodge above opened for eternal enjoyment,
then shall we be able to appreciate that full communication of supreme Light and unbounded knowledge which




LECTURE I.                    17
constitute the perfection of Charity, and form the true
Freemasonry of heaven.  " Now we see through a glass
darkly; but then shall we see face to face. Now  we
know in part, but then shall we know even as we are
klnown."528 And then shall the SECRET of the Lord be
fully revealed to them that fear him.29
1 1 Cor. xiii 1 P.        xxv. 14.




LECTURE II.
VIEW   OF  SPECULATIVE  MASONRY  AS  A  SYSTEM  OF
CHARITY.
Each other gift which God on man bestows,
Its proper bound and due restriction knows;
To one fixed purpose dedicates its power,
And, finishing its act, exists no more.
Thus, in obedience to what heaven decrees,
Knowledge shall fail and prophecy shall cease;
But lasting CHARITY'S more ample sway,
Nor bound by time, nor subject to decay,
In happy triumph shall for ever live,
And endless good diffuse, and endless praise receive.
Prior.
IN all public Institutions, some form of admission has
ever been adopted, with an approach to sublimity, proportioned to the rank and importance which each society
may sustain in public estimation. In most cases the
ceremony is preceded by a ballot, to ascertain whether
the proposed candidate may be acceptable to the community at large; that harmony may not be interrupted,
nor discord fomented by the introduction of improper
persons. This being satisfactorily arranged, admission is
accompanied with various degrees of solemnity, from the
simple signature of a name, to the imposing rite of initiation into Masonry, or the solemn ceremony of appropriating a candidate for the ministry to God's service, by
episcopal ordination.
Such have been the usage of society from the earliest
times; and I am persuaded that the pure Freemasonry
of our antediluvian brethren was accompanied by a
characteristic rite of initiation, which forcibly impressed
upon the candidate's enquiring mind an historical legend
or tradition, which it was of the utmost consequence




LECTURE II.                  19
should be preserved; and was hence transmitted through
those ages when letters or alphabetical characters were
unknown, and oral communication could alone be adopted
as a method of recording past events. The length to
which human life was extended, rendered such a course
equally simple and effective; nor do any doubts exist
that this Freemasonry (so to call it) was deteriorated in
the slightest degree, either in its facts or ceremonies,
while it remained in the custody of the pure and holy
race who erected their superstructure on the firm and
solid basis of Charity, or the love of' God and mali. I arn
restricted by obligations, the most sacred, from attempt-,
ing to describe this ceremonial, or to name the legend on 
which it was founded; yet every brother, who is in the
habit of investigating the true nature and tendency of
the science into which he has been initiated, will be at
no loss to discover, in the brief account which Moses has
given of these early times, sufficient data for the foundation of a theory on this subject, which will approximate
very nearly to the truth.
That the legend was varied, and the points of morality
extended by the Noachidae, there cannot exist the slightest
question; for to record the course of events, and to
justify the ways of' God to man, historical recollections
would be augmented; and additional incitements to virtuous actions, springing from the love of God, would be
embodied in the patriarchal Lecture: thus would the
holy science hold onward its progressive course, till the
grand union of Speculative and Operative Masonry at the
building of king Solomon's Temple; the most remarkable epochs being the Creation, the Deluge, the Offering
of Isaac, the delivera.nce from Egyptian Bondage, and
the erection of the Temple;-and the most striking
events which were deemed worthy of being incorporated
into the science, were the appearance of the Cherubic
forms at the gate of Eden, the translation of Enoch, the
mechanical excellence of' Jubal and Tubal Cain, the
grand Festival given by Abraham at the weaning of his
son Isaac, the Vision of Jacob, the mission of Moses at
Horeb, the building of' the Tabernacle, the slaughter of
the Ephraimites, the Offering of David on the threshing
floor of Araunah the Jebusite, and the Dedication of the
Temple.




20                  LECTURE' II.
This pure and primitive system was founded on
Brotherly Love or Charity. I am aware that there exists
in the world, and I am afraid also amongst the brethren,
a mistaken opinion respecting this great principle of
Freemasonry. The error arises from a superficial consleration of the true meaning of' the word Charity.
Taken in its literal and more obvious sense, it is supposed
to be embodied in our benevolent institutions. We have,
however, a diffeirent name for the sensible and material
virtue which operates so beneficially for the advantage
of our widows, orphans, and brethren in distress. And
that is Relief, which constitutes one division of the
principal Point of Freemasonry. Thus, if a person give
profusely that his name may appear to advantage on a
subscription list;-if self-love incite him to acts of' liberality that he may receive the homage of those amongst
whom he lives-would it be correct to attribute to such
a man the practice of true Masonic or Christian Charity?
Far from it. His benevolence is laudable, because it is
beneficial. But it is not Charity-it is Relief. To speak
masonically, it may be Faith, it may be Hope, but it
cannot be Charity. These are distinct things. An inspired writer has enumerated them, and informed us
which is the greatest.1
Again, the same quality may be exercised to establish
a name, or to acquire a reputation. And I confess the
applause of the world is one of its greatest comforts.
That man's heart must be cold indeed which is insensible
to it. The blessing of' the poor-the glistening eye of
the widow as she pours forth her gratitude for benefits
received-the cheerful greeting  of the orphan, are
amongst the gratifications which it may be right to covet.
But if our benevolence have only this end, we shall fall
short of that b-eautiful-that masonic Charity which believeth all things, hopeth all things, endureth all things.
And why? Because the principle of doing good, merely
to enjoy the pleasure of being thanked for it, is selfish
and unprofitable; because the praise of men is at best
but an uncertain support-a broken reed.' It will assuredly give way. And when this shall happen, all our
imaginary honours, if they base their existence on this
I 1 Cor. xiii.




LECTURE II.                  21
hope only, will be prostrated and scattered to the winds
of heaven.
And if we fall-we fall like Lucifer,
Never to rise again.
But let bright-eyed Charity be practised in its pure
disinterestedness; —let there be no alloy-no unworthy
motives when you exercise liberality;-no secret wish
for an equivalent, or covert desire to establish a reputation
for benevolence; and you will never be disappointed of
your reward-the unsullied pleasure of doing good. You
will have chosen for your support the pillars of Wisdom, Strength, and Beauty, and they are based upon the
eternal Rock of ages. Calumny, with envenomed tooth
may attack-reproach may vility-envy may exercise its
cankerous cravings to afflict and wound-still, in the midst
of all these pelting storms, you are at peace; conscious
rectitude is your sheet anchor; your foundation is Freemasonry, which cannot be shaken; and all attempts to impeach your integrity will be impotent and unsuccessful.
In order to form a clear idea of this supereminenf
principle, it will be necessary to define the three Theological Virtues, and compare their respective merits and
ex'cellencies. By'this process we shall, perhaps, discover
what Freemasonry, under its designation of Charity.
really is. Faith and Hope are essentially necessary to
our happiness both here and hereafter.  Without the
former, it will be impossible to perform our duty to God
with. satisfaction to our own consciences; and the latter
is the sure and steadfast anchor of the soul. Thus Faith
and Hope are essentials both of Masonry and religion;
and indispensably necessary to a successful progress, not
merely through our masonic career, but, what is of
greater importance, through the vicissitudes of a life of
trial, if we wish to finish our course with joy. But
greater than this is Charity. Faith in God, and Hope in
futurity, are not enough; they must be animated by
Charity, or the universal love of' God and man; else they
will be ineffectual to draw aside the veil which conceals
the Holy of Holies from profane inspection; they will
fail to exalt us to that superb Temple above, where the
Great I AM eternally dwells amidst pure Light and
undivided Charity.
This is the Charity which animates the system of Free



2-2                 LECTURE II.
masonry; and reveals the Theological Ladder, by virtue
of which we hope to ascend from earth to heaven. This
Ladder dates its origin from the following historical fact:
Jacob was the beloved son of Rebecca, the wife of Isaac;
and she knowing that a blessing of a peculiar nature was
vested in her husband, was resolved, at any risk, to
obtain it for her favourite child, though it was the legitimate property of her first-born Esau. She succeeded,
though by an unworthy stratagem, in her design; but
Jacob was no sooner in possession of his aged father's
blessing, than he was obliged to flee from the wrath of
his brother, who threatened his life for having supplanted
him alike in his birthright and his father's blessing. By
the advice of his mother he went down to Padanaram, a
distant country in the land of Mlesopotamia, to seek
refuge in the hospitality of her brother Laban. Being
weary and benighted at the close of his first day's travel,
he laid himself down to rest, with the cold earth for his
bed, a stone for his pillow, and the cloudy canopy of
heaven for his covering. Here he was favoured with a
divine communication. In a vision of the night he saw
a Ladder resting on the earth, its summit extending to
the heavens, and angels ascending to the throne of grace
for divine commissions, and returning to disseminate
them over the face of the earth for the use and benefit
of mankind. It was from his throne in heaven, at the
summit of this Ladder, that Jehovah was pleased to
make a solemn league and covenant with Jacob, that, if
he walked in his ways and kept his statutes, he would
not only bring him back in peace and plenty to his
father's house, but would exalt his posterity to great
temporal honour and pre-eminence. This promise was
remarkably fulfilled. Jacob's favourite son became lord
of all Egypt; and the children of Israel, in the days of
Solomon, were the mightiest and the most powerful
people under the sun. In our Lodges this Ladder contains three principal staves. It rests on the Holy Bible,
and extends to the cloudy canopy. By the doctrines
contained in that sacred volume, we are induced to believe in the dispensations of Providence; which Faith
enables us to ascend the first step of the Ladder. A firm
and well grounded Hope of being sharers in the promises
therein recorded being thus created, enables us to ascend




LECTURE II..                 23
the second step. The third and sublime step is Charity;
and the Mason who possesses this virtue in its most
extended sense, mazy justly be said to have arrived at the
summit of' the science; —figuratively speaking, to an
ethereal mansion veiled from mortal eye by the starry
firmament; which is emblematically depicted in the
MIasons' Lodge by Seven Stars; without which number
of regular Masons no Lodge can be perfect, neither can
aay candidate be-legally initiated therein.  
Let us, then, consider the distinctive properties of these
three virtues. Faith is a firm and sincere assent to the
fundamental truths of'eligion, viz., the being and attributes of God; the true nature of' the worship which is
most acceptable to him; the doctrine of universal redemption, and a future state of rewards and punishments. It
includes also a free reception of' the means which have
been, provided for avoiding the one and obtaining the
other. This definition, which makes Faith the imperishable rock on which pure religion is founded, is perfectly
consistent with revelation; for St. Paul expressly says:
" Faith is the substance of things hoped for, the evidence
of things not seen;" and it is, therefore, the first incentive to obedience; the first step towards Hope and
Charity. Nothing can cast clouds and darkness over the
prospect of eternity, but a consciousness of guilt, and a
consequent apprehension of punishment.  But Faith
becomes our surety, and presents itself to calm our desponding fears. The doctrine of human redemption dispels
the threatening cloud, and admits a glimmering of divine
Light, that the dread of God's oflended majesty may
not completely overwhelm his creatures with darkness
and despair. Thus the second step becomes attainable by
the admission of Hope; which lends its assisting hand
to cheer the faithful brother amidst all his troubles, sorrows, and adversities, with the prospect of everlasting
peace in the mansions of glory.
Hope is an earnest desire, and a well assured expectation of escaping the dangers which threaten, and of
obtaining the rewards which have heen promised, by the
means prescribed in the pages of divine revelation. The
belief of' future rewards and punishments, united with
perfect ignorance of the means by which happiness may
e attained and misery avoided, would be a state of




24                  LECTURE II.
suspense the most distressing that could be conceived.
Hence arise the consolations of Hope. A firm reliance
on the divine promises will enable us to circumscribe our
wishes and desires within the limits of that most gracious
covenant which God has established with us. An allsufficient atonement has been made for sinl; by the
efficacy of which, Hope points the way to an inheritance
amongst the blessed saints in Light.
Charity is the third step of the Masonic Ladder; its
foot based on revelation, and its summit concealed
amidst the brilliant clouds of heaven. It consists of an
aric ent love orfGod, united with an unfeigned affection
for all his creatures.  Possessed'of Charity, the heart
expands-the bosom warms-and a sensation of ineffable
and unmixed kindness engrosses the whole man. Nor is
this sublime virtue capable of a more restricted sense.
If' we exclude the divine love, and understand it simply
of affection for our species, it becomes earthly; and we
should find it difficult to assign a satisfactory reason why
it should take the precedence of Faith and Hope. But
if we consider Charity in its most extended sense, for
the unfeigned love of God and man, the beauty of the
principle immediately displays itself. The Mason who
possesses a lively faith in God will endeavour to imitate
the divine perfections on which the Hope of salvation is
founded: and will be jealous to fulfill that precept which
tests the purity of his Charity-" he who loveth God
shall love his brother also."
Here, then, we find the joint and separate excellency
of these three Theological Virtues clearly exemplified.
Faith is the foundation and pedestal of the system. It
points to duty, and displays the means of' obtaining its
reward. Hope is a polished Shaft raised on the Pedestal
of Faith in the existence of a God, and of his superintending care over his creatures. This bright assurance
adds vigour to our energies by the consoling promise of
happiness, if' sought in the ways of' virtue and holiness.
Charity is the beautiful Capital which crowns and completes the system. It constitutes the sublimity of Faith
and Hope: because we have authority for saying that
"Charity believeth all things; hopeth all things."  Faith
imprints a strong sense of responsibility on the mind,
and opens to our view the prospect of a glorious recom



LECTURE II.                  26
pense. Hope perseveres in a faithful discharge of its duty
apprehending the reward to be attainable.  But Charityj
surmounts all difficulties; turns duty to delight, anri
yields a tranquillity of mind which the world cannot bestow. This is the consideration which elevates Charity
above all other graces and perfections.
Would you trace this sublime principle to its source?
You muist look beyond the bounds of' time, you must
penetrate the empyrean to the heaven of heavens; and
there you will find it existing amongst the happy society
of angels, before that black apostacy was introduced,
which ended in the expulsion of the rebel spirits, and the
restoration of this branch of Freemasonry, the bond of
peace and of all virtues. And when the existence of this
globe shall terminate; when the Great Architect of' the
Universe " shall descend fiom heaven with a shout, with
the voice of the Archangel, and with the trump of God,"
masonic Charity will continue to illuminate those blessed
abodes where the just exist to all eternity. This splendid branch of the Masonic science is the distinguishing
characteristic of the Deity. All other virtues, whether
cardinal or theological, are mortal-Charity alone is immortal. Like the central blazing star in the firmament
of heaven, Charity shall shed its resplendent beams
through ages of eternal glory.
St. Paul, in language purely masonic, speaking of this
virtue, says: " Charity never fiileth; but whether there
be prophecies, they shall fiail; whether there be tongues,
they shall cease; whether there be knowledge, it shall
vanish away." What were the reasons which induced
the Apostle to make this assertion? It was because
these gifts are transient, and adapted to an imperfect state,
because they would be useless in a state of beatitude and
Light. Even Faith and Hope, though essential to every
one during his mortal pilgrimage, will have no place in
the realms of bliss. There we shall see the things which
are now unseen, and consequently we shall not want the
evidence of Faith. The first step of the Masonic Ladder
being triumphantly passed, will be for ever done away.
There we shall possess the things we now long for, therefore we shall not need the support of Hope.'Thus the
second step will finally vanish. But when Faith and
Hope shall have had their perfect consummation, Charity




26                  LECTURE II.
will still remain. The third step of the Ladder pene.
trates the highest heavens, and can never be destroyed.
And when the darkness of death is past, and we are
admitted into the Grand Lodge above, the region of
eternal Light, the bright beams of Charity will be fully
infused into our souls; and we shall make our glorious
company with the angels and archangels and all the host
of heaven. One mind and one voice will animate this
heavenly society; and that mind and that voice will
celebrate the praises of masonic charity. All will unite
in the most perfect harmony to adore the Most High.
Mutually rejoicing in each other's happiness, as there
will be no wants to relieve, no distress to commiserate,
all in that blessed.Lodge will be filled with the pure
essence of spiritual Freemasonry.
This, then, is the system of' Charity which is taught in
a Freemasons' Lodge. Is it necessary to enquire whether
you feel proud of a science fiom which such purity flows
- from which such blessings are conveyed? Do you feel
happy in the prospect of sharing with the Holy Angels
in the bliss which celestial charity confers on the just'.
Deprived of Charity, pleasure with all its allurements —
learning with all its privileges-wealth with all its splendour of' enjoyment-authority with all its painted pomp
-are but a solemn mockery. Though we may possess
the gift of prophecy; though we may understand all
mysteries and all knowledge; though by Faith we could
remove mountains; though we bestow all our goods to
feed the poor, and give our bodies to be burned; yet if' our
hearts be not impressed with this supernal charity, all
these possessions, brilliant and imposing though they may
appear, will not help us one step on our road to heaven.
If, in the mansions of bliss, there is a graduated scale
of rewards, adapted to the different degrees of approval,
vouchsafed to individuals at the day of judgment —which
is extremely probable; as there are many heavens mentioned in scripture —each will be illuminated with a
portion of that Light which streams from the throne of
God, in the highest heaven; as the Most Holy place in
the Temple was enlightened by the sacred Shekinah.
And though the degree of Light and illumination will be,
doubtless, proportioned to the class on which it is bestowed, yet whether they be made rulers over ten cities, or




LECTURE II.                  27
over five or over two,2 whether theirs be the glory of
the sun, the moon, or the stars, the very lowest grade
of happiness3 will be favoured with the lucid presence of
God, as well as that which may approach the nearest to
his celestial throne, though not perhaps to the same
extent; and the brotherhood, even of' that comparative
state of happiness, will receive a vast accession of knowledge and spirituality, and will enjoy, as in a supreme
Grand Lodge, a portion of that ineffhble Light and Charity, which has constituted, while on earth, the glorious
object of their Faith and tHope. The true Freemason,
if he, have performed his work faithfully, and practised
with freedom, fervency, and zeal, the incumbent duties
of his profession, shall shine as the brightness of' the
firmament; and if he have turned many to righteousness,
as the stars for ever and ever.4
Let us, then, cultivate, not only in tyled Lodges,- but
in our general commerce with the world, this most
excellent quality. Let us, from a genuine principle of
refined charity, practise mutual forbearance; and reciprocate a constant interchange of' kindness and affection.
If Freemasonry be a beneficial institution, let its fruits
appear, in the virtuous discharge of the social duties of
life; for the Third Degree points to a day of responsibility, when the transient concerns of time shall have
passed away-when the world and all its allurements
shall have vanished like a morning dream-and purity of
heart, induced by the presence of universal Charity, will
alone enable us to endure the presence of the glorious
Shekinah of God. As Masons, let us use the present
world, without abusing our fraternal privileges; for if
all our time be expended in the acquirement of worldly
knowledge, or in. the gaiety of worldly pleasure, and we
neglect to enlighten our minds with this celestial virtue,
we shall be fatally convinced at that awful period when
the everblessed Lodge above shall be opened never to be
closed; when the last arrow of the mighty conqueror
Death shall have been expended, and his bow broken by
the iron hand of time, that St. Paul uttered the words
of eternal truth when he said: " though I speak with the
tongues of men and of angels, and have not charity, I am
become as sounding brass or a tinkling cymbal."
2 Luke xix. 17.  3 1 Cor. xv. 41.  4 Dan. xii. 3.




LECTURE III.
THE PERFECTION  TO WHICH OPERATIVE OR SCIENTIFIC
MASONRY WAS CARRIED IN THE EARLIEST TIMES.
Those tents thou saw'st so pleasant, were the tents
Of wickedness, wherein shall dwell his race
Who slew his brother; studious they appear
Of arts that polish life, inventors rare,
Unmindful of their Maker, though his Spirit
Taught them, but they his gifts acknowledg'd none.
Milton.
THE study of Freemasonry in its several branches, and
under every designation by which it has been recognized
in all ages from the creation, cannot fail to enhance the
moral dignity of man, from  the influence which it has
ever exercised over human institutions, whether civil or
religious.  The political relations, which the nomadic
tribes of antiquity sustained towards each other, were
cemented by the awful sanction of its local name, as the
sacred vehicle of' religious mystery; and the rites of'
initiation conveyed privileges which constituted a bond
of union amongst individuals of every clime and every
language; while under another form, as a medium for
the development of scientific knowledge, its influence
was no less felt, by its command over the arts which
dignified and adorned nations, and contributed to the
necessities and elegances of social and domestic life.
The cloud capt towers, the gorgeous palaces,
The solemn temples,
the works of the sculptor, the statuary, the painter, and
the engraver, which still live, not only in the desolate
and uninhabited places of the earth, forsaken by the
hordes which once crowded their streets and swarmed in




LECTURE III.                  29
their pastoral districts-but in the more accessible form
of collections, which furnish the museums an* depositories of every nation: these contribute to establish the
permanency and triumph of Freemasonry; and here the
fame of our ancient brethren will live for ever.
It is, however, a favourite theory of modern times,
that the earliest inhabitants of the world were imperfectly acquainted with the arts and sciences; and some
eminent philosophers have not hesitated to assert, that
they were a race of ignorant savages, destitute alike of
moral and scientific improvement. Lord Woodhouselee,
in his Universal History, says, that 1" so entire a change
must have been operated by the deluge on the face of'
nature, as totally to extinguish all traces of antediluvian
knowledge, and to renew the world to a state of infancy;
and we are well assured that the manners, customs, arts,
sciences, and political arrangements of the antediluvian
ages could have little or no influence on those which
succeeded them."
To redeem the character of our ancient brethren from
such a reflection is the object of the present Lecture; in
which I shall attempt to prove that literature and science,
amongst those who practised the Spurious Freemasonry,
had attained some state of perfection before the existence
of any accredited records which have reached our times;
not only in the antediluvian, but also in the earlier periods
of the postdiluvian world; and I proceed to adduce a
series of evidence which, it is presumed, will establish
this remarkable fact.
It is clear that certain sciences were practised before
the flood, by the apostate race of Cain. The sacred
writings afford a satisfactory illustration of their ingenuity
and diligence in the arts of civil life; and the ancient
histories of every nation furnish sufficient evidence to
confirm the theory; as witness the record of Sanchoniatho,
and the Puranas of the East.  On the murder of Abel,
Cain, with his family, being expelled from Adam's altars,
built a city and called it Dedicate or Consecrate, after
the name of his eldest son; and his descendants, f6llow
ing this example, improved themselves, not only in geometry and architecture, as branches of Operative Masonry,
but made discoveries of' other curious arts. Thus Jabal,
the eldest son of Lamech, first invented the use of tents,




30                 LECTURE III.
or moveable dwellings, adapted to the use of herdsmen;
and taught the art of' managing cattle, which heretofore
had dispersed themselves wild throughout the open
country. Jubal, his third son, was the inventor of
music and musical instruments; and Tubal Cain, his
youngest son, found out the art of forging and working
hmetals.
The descendants of Seth, the third son of Adam, were
very differently employed. They practised what we denominate Speculative Masonry; and lived, according to
an Eastern tradition, in the sacred mountain, with great
sanctity and purity of manners. They employed themselves principally in the worship and praise of God; and
they had sufficient leisure for this delightful exercise, for
they lived on the spontaneous fruits of the earth, and
neither sowed, reaped, nor gathered harvest. They were
ignorant of the baleful passions of envy, hatred, malice
or deceit. They daily ascended to the summit of the
mountain to worship God, and to visit the body of Adam,
as the means of procuring the divine blessing. They
seem to have employed their leisure hours in cultivating
their minds, and in speculations on the wonderful works
of creation. They were chiefly skilful in Astronomy;
for they attained no perfection in mechanical arts; as far,
at least, as we are able to judge from the Mosaic records;
where little is said about them, except in commendation
of their peaceful and domestic virtues of social life. They
soon discovered that the study of the laws and motions
of the heavenly bodies expanded the mind, and led it
from the contemplation of the most magnificent objects
of nature up to the Almighty Architect. The sun, the
moon, and the planets were regarded by them as august
objects displaying the unbounded power and goodness of
God, in constructing this vast machine for the service of
man. This science fobrmed a part of their system of Freemasonry; and some idea of the avidity with which they
cultivated it may be formed, from a belief indulged by
the Jewish Rabbins that Adam received the rudiments
of Astronomy by divine inspiration; and, also, from the
fact that his imnmediate posterity, according to the testimony of Josephus, attained such an accurate knowledge
of the periodical motions of the heavenly bodies as to
be acquainted wi-r1 the Grand period of 600 years, when




LECTURE III.                  31
tha, sun and moon resume the same comparative situations
which they occupied at its commenJcement.
Shuckford says: " Noah must be well apprized of the
usefulness of this study, having lived 600 years before
the flood; and he was, without doubt, well acquainted
with all the arts of life that had been invented in the first
world, and this of observing the stars had been one of
them; so that he could not only apprize his children of
the necessity of, but also put them into some method of,
prosecuting these studies." After the flood, therefore,
the line of Ham were by no means ignorant of astronomy; on the contrary, the Phenicians and Egyptians
attained a very early knowledge of the planetary revolutions, and even arranged the clusters of stars into the
constellations by which they are now distinguished.
Thus their principal deity, Cronus or Ham, wlio invented,
as it is supposed, the Spurious Freemasonry, was consecrated into the planet Saturn.1  Mercury was the preslumed residence of Thoth.2 Isis wp.s called the dog star.
Osiris or Nimrod appeared in the constellation of Orion;
and Typhon, in Ursa Major.3 And most of these asterisms
were significant emblems of the process of initiation.
It was not curiosity alone that prompted men to apply
themselves to astronomical speculations. It proceeded,
ir: some measure, fr'om necessity. For, if the seasons
which are distinguished by the movements of the heavenly
bcldies, are not observed, it would be impossible to succoed in the practice of' agriculture. If the duration of
the month and year were not accurately determined, a
prescribed order could not be established in civil affairs;
nor could the days allotted to the exercise of religion be
fixed. Thus, as neither agriculture, polity, nor religion
could dispense with the want of astronomy, it is evident
that mankind were obliged to apply themselves to the
sciences from the beginning of the world.
The Indians were a primitive people, and they paid
great attention to astronomy, the rudiments of which
were probably communicated to them by the Patriarch
Noah. A passage in the Chronicon Paschale makes them
famous for this science, even before the general disperi Sanch. in Euseb. praep. evan. 1. i. c. 10.
2 Eratos. Catas. c. 23.         3 De Isid. and Osir.




32                  LECTURE III.
sion of mankind. The author says,' at the time when
the Tower of Babel was built, a person who was an,
Indian, of the race of Arphaxad, made his appearance.
His name was Andoubarios, and he was famous for wisdom, and a knowledge of astronomy."
Hence the Spurious Freemasonry of both these nations
bore an universal reference to this divine science. When
the early Egyptians surveyed the heavens with the eye
of philosophy, they were struck,with the order and
regularity of the wonderful orbs of light which illuminated the expanse; and admiring the beautiful system
thus pourtrayed in the sky, ascribed the miracle to the
two chief luminaries, the Sun and the Moon, which they
considered to be eternal, and hence the Deity, because
nothing but the Deity could have existed from everlasting. This belief induced them to paint in permanent
colours, or carve in relief, upon the walls and ceilings
of their most ancient temples and places of initiation,
planetary systems, zodiacs, and celestial planispheres;
which have been described by Denon, Belzoni, and others,
as still remaining at Tintyra, Esneh, the ancient Letopolis, the Temple of Isis at Philoe, Apollinopolis magna
or Edfu, &c.
To describe the astronomical systems which prevailed
in every nation, would be a task far exceeding my means
of information; but a. brief exposition of the astronomy
of Pythagoras, who carried the spurious Freemasonry to
its greatest perfection, may be acceptable, as it displays
some of tne refinements of science peculiar to those
early times, and was, indeed, a combination of the chief
excellencies of each system; for he had travelled through
the world to study the wisdom and learning of every
people, and had been initiated, as we shall more particularly see in a subsequent Lecture, into the mysteries of
all nations. Iamblichus informs us,4 that he communicated in his Lodges a clear knowledge of all the motions
of the stars and spheres, which he modelled on the just
proportions of harmony and numbers.5  He instructed
them that the centre of all things is Fire and Light;
and this Fire he placed in heaven and called it lMeaoveaveo
4 Vit. Pyth. c. 6.
6 Censor. de die natal. c. 13. Pliny. 1. 9, c. 21.




LECT'URE III                 33
because he said, the most excellent oody ought to have
the most excellent place, viz., the centre.6 The Egyptian hierophants, from whom he learned much of his
astronomy and geometry, taught their disciples that
there were eight spheres, the highest of' which was the
fixed stars, or the region of incorruptible ether, from
which all souls emanated, and where spiritual essences
dwell.7  But Pythagoras ventured to differ from  his
instructors, and made the spheres ten in number, because
ten being the most perfect number, or the Tetractys,
aptly represented Heaven. By the central fire, Simplicius
appears to think he meant the Sun, about which the
earth and planets had their periodical revolutions. This
interpretation is doubted by others, because his successors fmade the sun move round the earth. Empedocles,
one of his most learned followers, informs us, that " the sun
is a great heap of fire, bigger than the moon. The world
is circumscribed by the circulation of the sun, and that
is the boundary of it."  And if the harmonical theory of
Pythagoras, with which we have been favoured by Censorinus, be correct, the earth must have been placed by
our philosophers in the centre. This writer says: "Pythagoras asserted that the whole world is made according to
musical proportion, and that the seven planets, betwixt
heaven and earth, have an harmonious motion, and intervals
correspondent to musical diastemes, and render various
sounds, according to their several heights, so consonant,
that they make the most sweet melody, butto us inaudible,
by reason of the greatness of the noise, which the narrow
passages of our ear is not capable to receive." He then
goes on to explain that the moon is distant from the
earth one tone; from the moon to Mercury, a semitone;
the same from Mercury to Venus; from thence to the
sun, a tone and a half; from the sun to Mars, one tone; and
the three remote spaces, viz., to Jupiter, Saturn, and summum coelum, each a semitone. Thus from the earth to the
sun, being three tones and a half, he denominated diapente,
or a musical fifth; from the moon to the sun, and from
thence to the supreme heaven, each two tones and a half,
which he termed diatessaron, or a fourth; and the whole
distance from the earth to the supreme heaven being six
Plut. Simplic.    7 Picard. Egypt. Myth. p. 211.




34                 LECTURE III.
tones, he called the diapason concord, because so many
tones make an octave or hypate.
Much more might be added to prove that the Spurious
Freemasonry of ancient times contained a refined knowledge of this noble science, but it is hoped that I have
said enough to substantiate the fact.
Astronomy, however, was not the only science which
marked the ingenuity and research of our ancient brethren. They excelled in Geometry, Architecture, and the
fine arts; and the memorials of a refined taste still exist
in the ruins which enrich the countries of the East.
According to Josephus,8 Geometry Was known to the
antediluvians. "Providence," says he, "found it necessary, for the promotion of virtue, and for cultivating the
study and improvement of astronomy and geometry, to
give a long date to the life of man; for, agreeably to the
computation of the great year, no less a space of time
than 600 years was required for making accurate experiments in those sciences." As geometry is a science on
which many others depend, this conjecture of the Jewish
historian is undoubtedly correct. Cain could scarcely
practice architecture with any degree of success without
the aid of geometry; nor could he apply himself to apportion and divide the land of Nod amongst his children, had
he not possessed some knowledge of this fundamental
science.
After the flood, we have positive evidence of the use
to which geometry was applied.  Indeed, Diodorus,
Proclus, and others, attribute the invention of it to the
Egyptians, under the direction of Mizraim and Thoth.
It is certain that they were well versed in the science,
which they applied to the construction of edifices, which
have, in all ages, gratified and astonished the world.
They found it particularly serviceable in ascertaining the
situation of landmarks that formed the boundaries of
their respective estates, which were usually obliterated
and destroyed by the annual inundations of the river
Nile; for on this science also the agriculturist placed
some reliance for the success of his labours. Herodotus
records the practice of geometry in the reign of Sesostris. "This prince," says the historian, " made a regular
8 Ant. Jud. 1. i. c. 4.




LECTTRE III.                 35
distribution of the lands of Egypt. He assigned to every
Egyptian a square piece of ground; and his revenues
were drawn from the rent which every individual paid
him. Whoever was a sufferer by the inundation of the
Nile, was permitted to make the king acquainted with
his loss. Certain officers were appointed to enquire into
the particulars of the injury, that no manll might pay
beyond his ability."
The principles of geometry were beautifully displayed
very soon after the general deluge, in the construction of'
the Tower of Babel, which is represented as the frustum
of a cone, with seven gradations. It was composed of
bricks, dried in the sun, each being nineteen and a half
feet in length, fifteen feet broad, and seven and a half feet
in thickness. The foundation is said to have been half a
mile in diameter; the building rising in stages, with an
ascending passage on the outside to the top, which, when
the work was stopped, was six hundred feet from the
ground.
Operative Masonry had thus established its claims to
notice at this early period. And its progress was gradual
and sure, for a spirit of emulation existed amongst the
fraternity, which led the way to great undertakings.
The pyramids were constructed with such geometrical
exactness, that they served to measure time. A writer
in the Classical Journal says, that "whoever built the
great pyramid knew how to take a meridian, which is more
than the moderns knew 250 years ago. According to the
report of some authors, the northern side of this pyramid
is illuminated by the rays of the sun at mid-day from the
vernal to the autumnal equinox; but cast a shadow from
the autumnal equinox to the vernal. Thus at mid-day
at each equinox, the sun will be seen precisely at the
apex of the pyramid, by those who place themselves at
the centre of the north base."
In the earliest times, Operative Masonry appears to
have gone hand in hand with the Spurious branch; and
hence, the Cabiri, who are the reputed inventors of the
latter, were sometimes called Telchines, because they
excelled in the knowledge of architecture and other useful arts, and were particularly skilful in metallurgy,
whence they were the reputed children of Tubal Cain or
Vulcan; and the latter appears to have been a generic




36                 LECTURE III.
term for every workman in-metals who attained a superior
degree of excellence. AEschylus introduces Prometheus,
who was certainly a Cabirean priest, or in masonic phraseology, the Master of a Lodge of Spurious Freemasons,
describing to the Chorus the arts for which mankind were
indebted to his prolific genius. " I found them," says he,
"dwelling in dismal caverns, which the sun's rays were
unable to pierce, mansions more fit for the dead than for
the living, ignorant of the seasons, and unskilful in the
cultivation of the earth. I instructed them  to build
houses with timber and stone; I taught them the course
of the stars, the recurrence of the seasons, and the science
of' agriculture; I taught them numbers, and that surpassing science-the knowledge of symbols and hieroglyphical characters, to serve for speech; I instructed them
how to tanme the ox and steed, and bow their stubborn
necks to the yoke; I gave them ships to bear their commerce to the distant shores of the earth, imparted the
secret virtues of herbs and plants, and taught them
divination, signs and symbols, omens and augury; and,
chief of all, explained the art of digging gold and silver,
brass and iron, from the prolific earth —and of fabricating
instruments for ornament and use."
To the Cabirean Lodges mankind were indebted for
much of the useful knowledge they possessed. From
their connection with the Spurious Freemasonry, the
Cabiri were accounted magicians, who could equally
sway the counsels, or wield the thunder of the gods; and
hence these remarkable men were subsequently deified,
(because tradition had magnified the exploits which they
had performed, and the power which they had really
exercised,) and the initiated into their mysteries were
deemed secure from all temporal dangers and adversities.
From  them  proceeded all the wonders of the Cyclopean Masonry; and the most remarkable structures that
adorned the ancient world may be ascribed to their predominant genius. There is, indeed, scarcely a country in
existence, how insignificant soever it may appear in the
history of the times when it flourished, but retains traces
of the skill and science of our ancient brethren.
A striking evidence of the perfection to which the
Egyptians carried their knowledge of Operative Masonry
must not be omitted: I refer to the immense temples




LECTURE III.                   37
tombs, and cGtacombs, which display an intimate acquaintance with this science, and also with the arts of
printing and engraving.  This lavish display of taste and
decoration proceeded, in some measure, from the religious
awe which temples and receptacles for the dead always
inspired in the ancient world; an awe proceeding fiom
the Spurious Freemasonry. The scenes of horror which
were displayed during the initiations, were peculiarly
calculated to impresA the i-ind withl veneration and terror.
The divine vengeance on sacrilege, or the profanatiun
of sacred edifices, was inculcated by scenic exhibitions,
pourtraying the infliction of horrible torments on the
unhappy perpetrators of this crime. Hence we are informed that the idolaters had such a high veneration for
their temples that they frequently approached them on
bended knees; and in times of public calamity, the
women prostrated themselves in the porticos, sweeping
the pavement with the hair of their heads.9  And Quintilian1~ says, sacratos morte lap)ides ctiam ossa ct cineres, et
ossa religiose quiescentia Jracta slYarsisset urna. It would
require volumes to describe all the palaces, tombs, obelisks, statues, paintings, &c., the remains of which still
exist, and which owe their origin to the genius and industry of ancient Operative Masons.
The splendour, taste, and science displayed in the.construction of the temple at Jerusalem, with the curious
and cunning workmanship of the cherubim  and other
embellishments which decorated that superb building,
the magnificent cities of Thebes, Balbec, and Palmyra,
and many other cities in the East, stupendous monuments of which. still exist to strike the artists of the
present day with wonder and delight, are so many evidences of the triumph of Operative Masonry in the ancient
world, and serve to show that how proud soever the
-philosophy of the present times may be of its lofty elevation, the specimens executed in the most enlightened
periods of antiquity, by the artists of Egypt, Greece, and
Rome, mutilated though they be, are still considered as
studies of the most sublime nature; and a gallery has
been collected in the British Museum, at an incredible
expense, for that express purpose. Thus it becomes
9 Arrian. apud Montf. Ant. vol. 2. p. 37.  3 Declaim. 10.




38                  LECTURE III.
questionable, whether the best efforts of Chantry or
Canova can exceed the Jupiter of Phidias, or the Venus
of Praxiteles.
From the facts displayed in this Lecture, we may form
some idea of the early origin of the liberal sciences, and
the perfection to which they were carried in the most
remote period of' time, amongst those who had strayed
widely from the true Light, and practised the substituted
anomaly.  Before I conclude, however, it may be useful
to make a few general references and remarks, not included in the foregoing arrangement. So early as the
time of 4braham, Egypt was a great nation. Its Spurious
Freemasonry was in full operation, and it possessed a
settled government, with civil and religious institutions.
Two generations lower, viz., in the time of Jacob, we
find distant people flocking hither for initiation and in-.
struction-conveniences for general intercourse having
been established by this politic people, in the form of
caravans, regularly passing and repassing to and from
Palestine and other countries, for the purchase of spices
and various articles of merchandisel1-while the order,
state, and ceremony, observed in the court of Pharaoh
when Joseph was a captive, indicate that considerable
progress had been made in the refinements which accompany civilization. Indeed, Macrobius says that no people
in the world were equal to the Egyptians in learning and
politeness, and while he makes Egypt, in one place, " the
mother of all the arts," he says in another, " the Egyptians
omniulm philosophice disciplinarum parentes."
The book of Job is the oldest written document in the
world, and was either the production of that patriarch,
or compiled from materials left by him. Now, according
to Hales, Job was cotemporary with Nahor, the grandfather of Abraham; while others place him much lower,
and make him the same with Jobab, king of Edom, and
the son of Zera, of Bozra, the grandson of Esau. In
either case he lived before the time of Moses. In this
book we find the most indisputable evidences of the high
degree of refinement which mankind had then attained.
Philosophy was taught in their Lodges, and embodied in
the theory and practice of the liberal sciences, grammar,
n Gen. xx~vii. 25.




LECTURE II.                    39
rhetoric, logic, arithmetic, geometry with architecture,
civil, military, and naval, music and astronomy. The
people were busied in the arts of agriculture, mineralogy,
and navigation; and Dr. Hyde asserts that the Chaldee
Jews mention the loadstone in their private writings;
and that the Arabians understood its uses. The vine and
the olive were cultivated for the solace and gratification of the highest grades of society; music in theory
and practice was taught; ear-rings and jewels of gold
were manufactured and enriched with precious stones;
the onyx, the chaste sapphire, the transparent crystal,
the topaz, ruby, coral, and pearl are all mentioned as
being in requisition for female adornment; and even
polished mirrors were constructed for the convenience of
decorating their persons with the accessories of dress.
The art of glass-blowing was not unknown; and they
were acquainted with the smelting and refining of metals.
These public and domestic conveniences belonged only
to a state far advanced towards moral and intellectual
enlightenment.
At the deliverance from Egypt, the Israelites, with
Aaron at their head, exhibited a.wonderful facility in the
art of working metals; for, during the short period that
Moses was in the mount, they constructed a mould in
which they cast a golden calf, and finished their work
with the graver, by decorating it with a variety of ornaments, both polished and annealed. There is no positive
evidence to prove this assertion, except the expressive
words of' Moses, "he fashioned it with a graving tool;"12
but the presumption is strongly in favour of the fact,
because the cherubim and other enrichments of the
tabernacle were finished in both these styles; and it is
further rendered. probable by the very high degree of
chemical knowledge which the legislator displayed in
destroying the idol; for he reduced it to powder by the
agency of fire. These arts were undoubtedly learned in
Egypt.
In an enumeration of the ancient learning of the
Egyptian hierophants-for it will be remembered that
12 Ex. xxxii. 4. Jerome translates the passage, formavit opere fusorio,
et fecit ex eis vitulum conflatilem —he fashioned it by the art of the
founder, and made of them a cast calf. Scapula says vteap9S, and veaplt
-is an engraver's tool.
3




40                 LECTURE MI1.
all knowledge was imbedded in the Spurious Freema.
sonry, and the people were miserably ignorant and brutish
-Philo names arithmetic, geometry, music, and hieroglyphical philosophy; but others, more correctly, divide
it into four parts: mathematical, natural, divine, and
moral. The great value which they placed on geography,
appears from the description which Clemens Alexandrinus
gives of the sacred scribe; who was required to be well
skilled in hieroglyphics, cosmography, geography, the
motions of the planets, the chorography of Egypt, and a
description of' the Nile. Whitehurst goes so far as to
assert that the first race of' men after the flood, much
anterior to the Phenician and Egyptian nations, were
familiarly acquainted with the laws of gravitation, fluidity, and centrifu(gl force. The science exhibited by the
Sidonians is celebrated both in sacred and profane history.
Homer terms them  ro2.v;aWatot, skilled in many arts.'Is it, then, asked, why we find the nations of the east,
and Egypt in particular, at the present time, in such a
degraded state of mental ignorance and imbecility? I
answer,-the natural fertility of that country, by the
periodical inundations of its sacred river, yielding abundance without labour, produced indolence; and the people,
being at length enervated by sloth and luxury, the taste
for cultivating the arts gradually declined, till at length
it ended in their total extinction: and we look in vain
for a work of' genius in times comparatively modern,
which will display the science so abundantly lavished on
the temples, statues, and catacombs of antiquity. And
hence appears the necessity of constant labour and incessant industry in the perfection of human reason and
science.
To these causes of a decay of refinement amongst a
civilized people, may be added their easy conquest by
Barbarians, and the consequent destruction of works of
art, and valuable monuments containing the accumulated
wisdom of ages. Such were the desolation of Egypt
under Cambyses; the destruction of the Alexandrian
library by the Saracens; the conquest of Italy and the
sack of Rome, first by the Goths, and afterwards by the
Huns and Vandals; each tending to extinguish knowledge, and introduce a period of ignorance and mental
imbecility. Even the native Americans, savage though




LECTURE III.                  41
they have been for a succession of ages, were, in times
too remote for either record or tradition, a wise, civilized,
and scientific people..An evidence of this exists in the
fact that more than half a century ago two ancient wells
were discovered in North America, walled rounld with brick.
It is clear, therefore, from this incident, that, as bricks
were unknown to the first inhabitants of' that country,
of whom we possess any authentic knowledge, they must
have been used by a people antecedent to them, amongst
whom arts and civilization had been cultivated with considerable success. And this primitive people, whoever
they might be, were acquainted with tile principles of
geometry; for the wells were walled in a perfect circle.
There would, however, be a wide difference amongst
various nations in the grades of scientific improvement;
and I agree with the author of the Origines Biblicae, that
in maritime countries, where the further progress and
dispersion of mankind have been stopped by the ocean
-in islands-in cities where men have been congregated
together for the purposes of commerce-civilization has
generally continued to advance with considerable rapidity; whilst in countries where nomadic habits have been
induced, the people have descended in the scale of civilization in an equal ratio to the quality of' the country,
and its means of affording subsistence, operating conjointly with its extent, and the consequent absence of
the necessity for its inhabitants to adopt any means of
support beyond those which have spontaneously presented themselves, and which have thence become congenial
to them.  Generally speaking, however, the barometer
of civilization would fluctuate as it was operated upon
by prosperity or adversity; for while exertion would be
stimulated by necessity, plenty would lessen the motives
for exertion; and science would accordingly be debased,
and in many instances lost, as it is at present in most of
the Eastern nations, on whose superiority I have, in this
Lecture, hLad the pleasure to enlarge.
Thus it appears, that the world has had its bright as
well as its dark ages; that the human intellect, in times
of national.peace and prosperity, has displayed its capability of improvement to an almost unlimited extent;
and it is a matter of gratifying reflection, that our own
times are marked by striking advances in the sciences




LECTURE III.
and arts, although they are yet far from  perfection.
Novelties are announced almost daily. What the future
may produce we are unable to conjecture; but while
we have before our eyes the beneficial purposes to which
gas and steam have been applied, we must learn to be
cautious how we condemn any proposition-strange and
startling though it may appear;-for the ingenious effirts
of scientific men may perfect designs which may exceed
our most sanguine anticipations.  Tl his rapid diffusion of
knowledge is morally as well as scientifically advantageous to society. He who is ardently attached to the
stirAng pursuits of science can never be an idle, and
scarcely a vicious man. His mental energies are absorbed
in the contemplation of a rich series of causes and effects,
which cannot fail to produce a feeling of genuine and
unremitted benevolence. Carnal indulgences will find it
difficult to counterbalance, in such a mind, the attractions of science with its marvellous secrets, its host of
new ideas, and the complication of vast designs which
it is capable of bringing to perfection.




LE CTURE' IV.
HISTORICAL ACCOUNT OF THE ORIGIN, PROGRESS, AND
DESIGN OF THE SPURIOUS FREEMASONRY.
UInderneath the soil, a hundred sacred paths,
Scoop'd through the living rock in winding maze,
Lead to as many caverns dark and deep,
Mid which the hoary sages act their rites
Mysterious-rites of such strange potency,
As done in open day would dim the sun
Though throned in noontide brightness.
Mason.
IN every modification of true religion, mysterious doc.
trines have been proposed by the Divine Author for the
exercise of faith, and as a condition of existence.  At the
Fall, it was propounded as a motive fbr consolation,
under the pressure of that misery and humiliation with
which disobedience to the Divine command had plunged
the first created pair, that the seed of the woman should
bruise the serpent's head. This covenant was included
in the Freemasonry of' Adam, and illustrated by its symbol, a serpent, and a series of expressive signs and tokens
which are still preserved amongst us. The type of this
consoling promise, viz., animal sacrifices, was the primary
mystery or sacrament which demanded implicit belief;
and it was the moving principle which prompted the
antediluvian patriarchs to worship God in purity, under
the lively hope of profiting by the merits of the promised
seed, who should thus atone for Adam's sin, and open to
them the gates of heaven.
After the Flood and the renewed apostacy of the idolatrous race of IEam, another mystery or sacrament was
enjoined on the patriarchs which was equally incomprehensible, and demanded the tacit acquiescence of the
pious worshipper: this was circumcision. In the Mosaic




P44                 LECTURE IV.
dispensation, the mystery of atonement by blood was
more fully developed; and the type was made perfect by
the institution of daily and annual sacrifices-the sin and
trespass offerings-and more particularly by the scape
goat; the offering of Abraham on Mount Moriah having
intervened, that the promise and its type might be kept
alive in the memory and comprehension of' those who
adhered to the true worship, and with it to the practice
of pure Free'masonry.
Now, it would be known to the Cuthite occupiers of
the plain of Shinar, that the true religion was imperfect
without the presence of symbol and mystery. In the
formation of a new system, therefore, the idea was carried out to an extent never contemplated in the pure
times of simple and natural devotion. Instead of adopting the mystery (MIvozulov, Sacramentum, an inward grace
illustrated by symbols,) as a matter for the exercise of
faith, which is the substance of things hoped for, the
evidence of things not seen, they embraced the more
literal meaning of the word, (res abscondita,) and instituted secret rites and ceremonies (,zroee~ra) to conceal certain facts and doctrines from the people, and with a view
of perpetuating, amidst darkness and seclusion, the knowledge of important circumstances, which they considered
might be usefully transmitted to posterity.  Still therewas a remarkable rite in the orgies of Mithras, from
which it would seem that they retained, amidst all their
errors, some indistinct idea of' the original purport of the
mystery. And this was a kind of sacrament which the
hierophant administered to the candidate at his initiation.
We have the information from Tertullian,' who was well
versed in all the mysteries of Paganism; but he erroneously ascribes the origin of' the ceremony to Christianity.
"A Diabolo scilicet, cujus sunt partes intervertendi veritatem. Qui ipsas quoque res sacramentorum divinorum
idolorum mysteriis aemulatur. Tingit et ipse quosdam,
utique credentes, et fideles suos: expositionemn delictorum
de lavacro promittit et si adhuc memini, tMithra signat
illic in frontibus milites suos, celebrat et panis oblationem, et imaginemn resurrectionis inducit, et sub gladio.
redimit coronarn."
De prmescript. c. 40.




LECTURE IV.                  45
The first retrogade step in the departure from truth
was taken on the plain of Shinar, by the Cuthite descendants of Ham; although Epiphanius seems to think that
the individual guilt of' it lies with Serug, the son of Rue
in the posterity of Shem, who possessed some authority
amongst them.2 First, the Invisible Deity was worshipped; but soon a perverted ingenuity substituted an
emblem, and it was not long before credulity and superstition esteemed the symbol to be divine, and had lhonours
offered at its altar. The primitive object of adoration
used to represent the deity was a rough stone, whether
a cube or a pyramid.  Maximus Tyrius says, that the
Arabians worshipped a square stone, and the Paphians a
white pyramnid.3 Herodian reports that the Phenicians
paid their devotions to a conical pillar. Sometimes these
emblems were applied indiscriminately to the same deity.
Thus Pausanias affirms, that Jupiter mEILRzXos at Argos and
Sicyon was represented in one place by a pyramid, and
in the other by a rough stone. And the upright stones
consecrated by our Druidical forefathers are still extant
in many parts of Britain; but their shapes are so
various that they appear to have been determined by
accident.
All the migratory tribes, however, who peopled distant
countries, did not at once depart from the simplicity of
the patriarchal worship.  The Greeks were first led
astray by the poets Orpheus, Homer, and Hesiod, who
applied names and attributed actions to certain individuals whom they elevated to the rank of deities; for, before their time, the mythological worship of this people
was directed to an invisible God. The Noachidae, by the
influence of primitive Freemasonry, succeeded for a time
in stemming the torrent of idolatrous innovation, and
were hence subsequently distinguished by the name of'
sages, "wise men, philosophers, masters in Israel, &c.,
and were ever venerated as sacred persons. They consisted of men of the brightest parts and genius, who
exerted their utmost abilities in discovering and investigating the various mysteries of nature, from whence to
draw improvements and inventions of the most useful,,onsequences; men whose talents were not only employ2 Ha3res. 1. i. c. 6.  3 Max. Tyr. Dissert. 38.




46                  LECTURE IV.
ed in speculation, or in private acts of benefitence, but
who were also public blessings to the age and country in
which they lived, possessed with moderate desires, who
knew how to conquer their passions, practisers and
teachers of the purest morality, and ever exerting themselves to promote the harmony and felicity of society.
They were, therefore, consulted from all parts, and venerated with that sincere homage which is never paid but to
real merit; and the greatest and wisest potentates on earth
esteemed it an addition to their imperial dignities to be
enrolled among such bright ornaments of human nature."4
Hence the religion of Freemasonry had not wholly
degenerated in the time of Abraham. Melchizedek, king
of Salem, is mentioned as a righteous man, as are also
Abimelecllh the Philistine, and his people, Potipherah,
the father-in-law  of Joseph, Job, Balaam, and Jethro.
Speaking of the latter, Calvin said that he was, doubtless,
a worshipper of the true God; but adds, " Mihi videtur
vitiatum fuisse aliqua exparte illius sacerdotium." All
these men were hierophants of'the mysteries, and, therebfore, Procopius says: "Nec tamen interim abstinebant
ab idolatria."  Bishop Horsley affirms, that, "in Egypt,
idolatry was in its infancy, if it had at all gotten ground,
in the days of Joseph, fbr, when hie was brought to
Pharaoh to interpret his dream, the holy Patriarch and
the Egyptian king speak of God in much the same
language, and with the same acknowledgment of his
overruling providence."5 This assertion must be received
with the above allowance. The base alloy was already
visible in their superstitious rites and ceremonies; for
the mysteries were certainly practised in Egypt long
before this period. Indeed, idolatry must have made considerable progress in all the nations of the East before
the Exodus, or the directions to avoid it in the Mosaic
law would not have been so abundant, nor the denunciations against it so appalling. And Job alludes to the
superstitions of Egypt when he declares: "if I beheld
the sun when it shined, or the moon walking in brightness, and my heart hath been secretly enticed, or my
mouth hath kissed my hand (to an idol) I should have
denied the God that is above."'
4 Calcott, p. 15.  H IIorsley, Vol. IV. p. 46.     Job xxxi. 26.
LI                     I~~~~~~~~~~ Job xxxi. 26.




LECTURE IV.                     47
The Sun, by its name of Luc or Lux,7 appears to have
been the first object of idolatrous worship; but fire was
its acknowledged emblem; and hence that element soon
came in for its share of' the devotion in Persia and Peru;
while, in the Delta, the symbol was a scarabaeus or beetle,
which hence was ranked amongst the Egyptian deities
In Gaul and Britain, it was an unhlewn stone placed erect.
The person represented was soon obliged in all these
cases to succumb to the substitute, and thus objects of
worship were multiplied, till a, present deity was seen in
every work of' nature.
In like manner the worship of dead men degenerated
into the adoration of their representatives. Every apotheosis was the consequence of some real or imaginary
benefit rendered to mankind; and that animal which
possessed, or was emblematical of similar qualities, was
considered sacred to the deified person. Sometimes the
significant allusion of their names to those of certain
animals, gave the impulse to the same adoption. Thus
Isis was worshipped under the figure of a' swallow,
because Sis was the name of that bird; and each deity
was hieroglyphically designated by the picture of' his
peculiar symbol.
The doctrine of transmigration, or the introduction of
the souls of dead men into the bodies of animals, was a
fruitful, though more subsequent cause of the superstitious, and even devotional attachment of many nations
to the most loathsome animals. If men could be persuaded that the soul of a dead hero had passed into the
body of a brute, it would be an easy task to transfer the
worship from an invisible god to his visible representative.
Thus it was inculcated that the soul of Osiris had passed|
into a bull, and that of Diana into a cat; these animals,
were therefore esteemed sacred, and divine honours paid to
them as the visible essence of the deity they represented.
7 Hence Gr. Avxaflas, a year, or a revolution of Luc, 2vxetos, an
epithet of Apollo. w.vxra,iyog, a name of Mount Parnassus, equivalent
to Luca.-IBet. the Temple of the-Sun. 2vxowcos, the morning light.
hvyvos, a lantern. 2evxog, white or shining.  u.vos, a wolf,; fiom its
being sacred to Luc or Apollo.-Lat. Lux, light. Lucus, a grove. from
ts being usually planted round the high places of Luc. Lucerna, a
lantern. Luceo, to shine.-Eng. Luck, from the usual metaphor of
prosperity being represented by light, and adversity by darkness.Fab. Mys. Cab. Vol. I. p. 29.
3*




LECTURE IV.
Hieroglyphical writing lent a high sanction to this
species of idolatry, and ultimately transferred the rites
of divine worship to the father of evil. The hieroglyphic
fbr God was a star, and the symbol to represent a star
was a serpent. Hence from the worship of God under
that peculiar symbol, proceeded the worship of this reptile; and, hence Satan had temples erected to his honour,
and was adored under his own immediate and familiar
emblems; being also, like the celestial gods of the heathen
world, honoured with divers significant appellations.
Forsbroke, in his Encyclopedia of' Antiquities, cites a
passage from a sermon preached in the year 1633, to this
effect: "Some do rightly style him Poluonomus, one full
of names, as Argus was of eyes. Persequitus me hostis, cui
nomila mille, mille nocendi artes, as Hierome saith, an enemie
pursueth me, which hath a thousand names, a thousand
subtil devices to annoy or hurt us. And indeed in the
scriptures, both of the Old and New Testaments, we finde
a great varietie of names ascribed unto him; as when he
is called a serpent, a lion, a dragon, a fox, a cockatrice,
the leviathan, the evil one, the tempter, the envious
man, the accuser of the brethren, Satan, the devil, &c."
Thus, by the influence of' Spurious Preemasonry, the
human race, in successive ages, sank from one extravagance to another, till they worshipped as mediators, not
only the stars and planets, but also their various symbols
and representatives, animals and reptiles, trees and vegetables, stocks and stones, and even the most loathsome
insect was not without its devotees. The serpent became
one of the greatest and perhaps the most ancient deities;
and the besotted people fell down by thousands in devout
adoration of a filthy beetle or an insignificant fly. To
such an extent of degradation had even the wise and
learned Gyrks degenerated, that it is said they worshipped one statue of Jupiter covered with horse-dung, and
another, called Jupitef-~Apoimyos, in the shape of a fly!
In a word, as Tertullian expresses it, they had "new
gods, old gods, barbarous gods, and Greek gods; Roman
gods and strange gods; gods whom you have taken captive,
and gods whom you have adopted; your own country
gods, and common gods; he gods and she gods; married
gods and unmarried gods; gods artificers or lazy gods;
city gods or peregrine gods; rustic gods or urbane gods;




LECTURE IV.                  49
clownish gods and civil gods; sailing gods and fighting
gods."
And yet, amidst all this abomination, it is remarkable
how truly they propagated the externals of the Order,
and with what fidelity they adhered to the ceremonies
and symbolical machinery of the system which inculcated
virtue by precept, but failed to enforce it by example.
Thus, I quote from Brother Laurie's History of Freemasonry in Scotland: —" Those who were initiated ihto
the Mysteries, were bound by the most awful engagements to conceal the instructions they received, and the
ceremonies that were performed. None were admitted
as candidates till they arrived at a certain age, and particular persons were appointed to examine and prepare
them for the rites of initiation. Those whose conduct
was found irregular, or who had been guilty of atrocious
crimes, were rejected as unworthy; while the successful
candidates were instructed, by significant symbols, in the
principles of religion, were exhorted to quell every turbulent appetite and passion, and to merit, by the improvement of their minds and the purity of their hearts,
those ineffable benefits which they were still to receive.
Significant words were communicated to the members;
grand officers presided over their assemblies; their emblems were exactly similar to those of Freemasonry, and
the candidate advanced from one degree to another; till
he received all the lessons of wisdom and virtue which
the priests could impart. But besides these circumstances of resemblance, there are two facts transmitted
to us by ancient authors, which have an astonishing
similarity to the ceremonies of the third degree of
Freemasonry."
In the succession of schools instituted by the philosophers of Greece, every new system haboured to defeat
its predecessor; and the great variety of speculations,
which have reached our times, only teud to shew the vast
superiority of revelation over the vague conclusions of
unassisted reason; and all unite to fix the conviction
more firmly on our minds, that there exists in the world
one only source of truth, whose credibility no argument
has been able to shake; and that the Scriptures of the
Old and New Testament, like their Divine Author, are
the same yesterday, to-day, and for ever.




50                  LECTURE IV.
The distortion by which these great truths were mutilated and disguised, arose out of' the fancy which the
heathen possessed for allegory and mystification; and, in
many instances, separate traditions were blended, which
renders the search after truth still more confused and
uncertain. Indeed, the primitive traditions 1" would have
been abundantly more clear," says Bryant, " if the Greeks
had not abused the terms tradifionally delivered, and
transposed them to words in their own language. Nothing h'as produced greater confusion in ancient history,
than the propensity which tile Greeks had of reducing
every unknown term  to some word with -which they
were better acquainted. They could not rest till they
had formed every thing by their own idiom, and made
every nation speak the language of Greece."  After all,
there might have been some design in this, for Strabo
confesses that " it is impossible to persuade females and
the uneducated multitude to embrace religion by reason
and philosophy; and, therefore, we are obliged to resort to
superstition, which cannot be accomplished without the
intermixture of fable. The thunderbolt, shields, tridents,
serpents, spears, attributed to the gods, like all the
system of polytheism, are but fictions; but the legislature
made use of these things, to keep the silly multitude in
awe through the influence of superstition."3
The true explication of the complicated system of
hieroglyphics which had been imbedded in the Mysteries
was believed to be attainable by initiation only. The
acquisition of this knowledge was reputed to convey a
high degree of satisfaction and delight; and the initiated
were accustomed to boast, that on them the LIGHT shone
abundantly and exclusively;9 that they only were entitled
to exclaim: "I have escaped an evil-I have acquired a
benefit;" that aill learning and knowledge, and every
other acquirement were theirs alone; that the Mysteries
were the only things of any value in this life; and that
in the next, the initiated were certain of admission into
the happy gardens of Elysium. In a word, to say nothing of' the fact, that no person was capable of holding
any office of trust without a previous knowledge of these
orgies, initiation was reputed to convey absolute pers Strabo. Geogr. i. i. p. 13.  9 Aristoph. Ran. Act 1.




LECTURE IV.                    51
fection; and it was implicitly believed that the poor
forlorn wretches who were not entitled to a participation
of its privileges, were sure to lead a life of extreme misery
and privation, and at last be condemned to eternal torment in the dark shades of Tartarus. Servius on I Georg.
speaking of the mystical van of Bacchus, says, et sic
homines ejus mysterils purgabantur sicut vannes frumenta purgantur.
Warburton gathers, from a remark of Origen against
Celsus, that nothing absurd was taugClt in the Mysteries;
thus drawing a clear line of distinction between doctrine
and practice. It is quite certain that the latter was
extremely defective; for these institutions contained
much vice and abomination.  Like the true Freemasonry,
indeed, they encouraged the cultivation of science, which
was hence practised with great success in those countries
where initiation was most in request; and thd high
degree of perfection which the fine arts attained in the
heathen world was owing, in a great measure, to the
patronage and example of' the chief officers of' the mysteries. And such an example of fraternal union appears
to have subsisted amongst the initiated of every clime,
that the Mysteries of vanquished nations were ever respected, and in all public treaties were specially exempted
from desecration.
It was the unanimous opinion of antiquity that the
mysteries were pure at their original institution; and
that it was owing to a series of imperceptible causes that
they were subsequently deteriorated. Thus Livy says:
"Many institutions, contributing to the improvement of
both the body and mind, were imported from  Greece."
And Cicero testifies the same thing. " Though Athens
produced many excellent expedients to improve the human
mind, nothing was better than the mysteries, which are
truly called initia, or rudiments of life; for they not only
teach mankind to' live happily in this world, but to hope
for more supreme happiness hereafter." Plato had before
expressed a similar opinion; and to. add greater weight
to the testimony, he put it into the mouth of Socrates,
who had been accused of despising these institutions.
10 Thus when the Eleusinians submitted to Athens, it was agreed that,
on the surrender of their property, they should be still protected in the
celebration of their mysteries. (Pans. Attic. 38.)




62                     LECTURE IV.
" Initiation," says he, " symbolically signified, that whoever was not admitted into the lesser, and made perfect
by the greater mysteries, should be punished by wallowing in the mire and dirt of Hades; but he that had been
purified and perfected, should, on the contrary, dwell with
the gods."   And Isocrates commends them as fortifying
the mind against the fear of death, and inspiring hopes
of a happy immortality.
When such was the veneration for these Rites, it may
be easily conceived that initiation would be in great
request.  And accordingly we find that all, who had any
regard for their personal reputation or future happiness,
were anxious to acquire a competent knowledge of the
Mysteries through that legitimate medium.  This was a
Freemasonry which penetrated through all ranks of mankind except the very lowest; because the requisites for
initiation were, that a man should be a firee born denizen of the country,, of mature age, sound judgment, and
strict morality." Hence, neither slaves nor foreigners
could be admitted;12 because the doctrines therein revealed
were considered of too much value to be entrusted to the
keeping of those who had no interest in the general welfare of the community. St. Austin, quoting Varro, says
that such a communication might have been prejudicial
to the state; for slaves were not unfrequently plotters
of mischief, and fomenters of sedition; and a suspicion
whispered' against the truth of the popuilar religion would
have constituted a fearful engine in the hands of an artful and enterprising conspirator, by which the people
might have been moved at pleasure. The vulgar were
therefore kept in awe by the supposition of some hidden
mystery, which it would be fatal to penetrate.13
The effects which were thus produced, even in the
most refined states, and periods, have excited the indignation of all posterity. The uninitiated and slaves were
1' " Since the benefits of initiation were so vastly great, no wonder if the
hicrophants were very cautious what persons they admitted to it; therefore such as were convicted of witchcraft, or any other heinous crime, or
had committed murder, though against their wills, were debarred from
these mysteries; and, though in later ages, all persons, barbarians except.
ed, were admitted to them, yet in the primitive times, the Athenians
excluded all strangers, that is, all that were not members of their own
commonwealth." (Potter, Arch. vol. 1. p. 419.)
12 Diod. Sic. 5.                13 Liban. Decl. 19.




LECTURE IV.                   53
considered no better than outcasts; and the laws, even
of Lycurgus, maintained the policy of brutifying their
minds to the lowest point.  "Never was human nature
degraded," says lIMitford, " by system, to such a degree as
in the miserable Helots. Every imaginable method was
taken to set them  at the widest distance from  their
haughty masters.  Even vice was commanded to them.
They were compelled to drunkenness, for the purpose of
exhibiting to the young Lacedemonians the ridiculous
and contemptible condition to which men are reduced by
it. They were forbidden every thing manly; and they
were commanded every thing humiliating, of which man
is capable while beasts are not."'4
By requiring virtue in every candidate, it was intended
to prevent the commission of public crime; for it is well
known that, unlike the Freemasonry of which they vainly
imagined themselves to be possessed, the indulgence of
private vices was at least connived at in these institutions,
if' not openly encouraged.
The Lesser Mysteries were accessible to all ranks and
descriptions of people-even women and children were
not rejected.  " Influunt turbae," says Apuleius, " sacris
divinis initiatae, viri feeminaeque, omnis aetatis, et omnis
dignitatis." But these inferior celebrations consisted
merely of a few simple rites, which constituted the ceremony of admission to the practice of their religious duties,
like Jewish circumcision, or Christian baptism; and all
the information communicated at that solemnity was
limited to a few mythological facts respecting the principal deities, which might tend to confirm the aspirant
in his belief of the virtues which would arise from a steady
conformity to the current system of polytheism.
Discito justitiam moniti, ed non temnere Divos.
~ EXN. vi. 620.
The lesser festival, says Archbishop Potter, was used
as a preparation to the greater; fbr no persons were
initiated in the greater, unless they had been purified at
the lesser; the manner of which purification was this:
Having kept themselves chaste and unpolluted nine days,
they came and offered sacrifices and prayers, wearing
14 Mitford. Greece. i. 317.




54                  LECTURE IV.
crowns and garlands of flowers, which were called Ismera
or Imnera; they had also, under their feet, Jupiter's skin,
which was the skin of a victim offered to that god. The
person that assisted them  herein was called Udranus,
fiom udor, i. e. water; which was used at most purifications; themselves were named Muste, i. e. persons initiated.  About a year after, havi-ng sacrificed a sow to
Ceres, they were admitted to the superior Degrees.15
But the Greater Mysteries, which contained the doctrines so clearly revealed in the Mosaic history, and which
appertain to the designs of Providence in the salvation
of man16 —veiled, indeed, and often misunderstood —were
of too serious a nature to be thus freely exposed. They
were communicated only to a select few, and even to
them under the most awful sanctions. This will account
for the silence of the early historians on most of these
subjects. Cuviet concludes, most unphilosophically, that
all remembrance of the Deluge was lost because it is
not mentioned by Sanchoniatho, neither "are any traces
of it to be found in Egypt in ancient records." The fact
is, that this knowledge was preserved in the Mysteries
by the Anaglyph, or sacred character of the priests; and
to whomsoever it might be revealed, its publication was
prohibited under heavy penalties. As in the genuine
Freemasonry, secrecy was recommended and enforced by
every possible expedient. The Egyptians set up a statue
of Harpocrates, with his right hand on his heart, and his
left pendant by his side, and full of eyes and ears, but
without a tongue-to intimate that whatever may be
seen and heard in the mysterious celebrations, ought
never to be spoken. The Greeks, in like manner, erected
a statue of brass at Athens without a tongue, to enjoin
secrecy; and the. Romans had a goddess of Silence, who
was represented with her forefinger on her lips.
These practical lessons made such an impression on
the people, that from a simple suspicion that Eschylus
had introduced into one of his plays some reference to
the mysterious doctrines, the poet preserved his life only
by taking sanctuary at the altar of Bacchus, until he had
an opportunity of appealing to the Areopagus.17  Pausa15 Potter Arch. i. 420.  16 Clem. Alex. Strom. 5.
l7 Ibid. Strom. 2. Aristot. 1. 3. c. 1.




LECTURE IV.                      56
nias, in his History of Greece, assigns to the mysteries
such a venerable sanctity that he is obliged to pass over
them in silence.'8 And, in another place, he excuses
himself from making a revelation of their secrets by a
very ingenious device.  " I intended," he says, " to have
entered on a particular description of the Eleusinian
temple at Athens, and all its services; but my design was
prevented by a prohibition communicated to me in a dream.'9
And he accuses Homer20 of boldnIess for the insertion of
certain particulars in his pooem rc},sectin:g the souls in Hades,
or, in other words, respecting the initiations.  Horace
was thus pointed in his opinion respecting those who
betrayed the secrets of the Spurious Freemasonry:Est et fideli tuta silentio
Marces: vetabo qui Cereris sacrum
Vulgarit arcane,. sub iisdclm
Sit trabibus, fragilemve mecum
Solvat Phaselum.
OD. iii. 2. 25.
Indeed, the priests of all nations were so chary in the
revelation of their sacred Mysteries, that it constituted
their chief boast that no one was able " to lift up their
veil."
To make the impression still more affecting, the
Greater Mysteries were celebrated at dead of night, in
the deep recesses of caverns, amidst darkness and seclusion, attended with horrible representations of the sufferings which departed souls endured who had died without
regeneration, or, which is the same thing, who had incurred the displeasure of those in whose custody these
institutions were placed.
And many a godlike form there met his eye,
And many an emblem dark of mystery.
SOUTHEY. Kehama. xvi. 2.
And the open sanction of the civil magistrate' was added,
if it be true that the Senate assembled after each celebration, to enquire whether it had been conducted according to the prescribed formula, without irregularity or
profanation.
When the mind had been subdued by these scenes to
18 Messen. iv. 33.  9 Paus. 1. i. 14.    20 Messen. p. 17.
21 Andoc. de Mys. vol. I. p. 159.




66                  LECTURE IV.
the requisite point of implicit submission and unreserved
faith and obedience, the ineffable doctrines, on which the
whole fabric of true religion rests, were gradually unfolded as profound secrets, the very whisper of any one of
which could only be atoned for with life.  L"Si quis
arcanWe mysteria Cereris sacra vulgasset, lege morti addicebatur."  These were the Unity and Trinity of the
Godhead, including the startling fact, that the popular
deities of their mythology were only dead men, who had
been canonized by their ancestors for benefits rendered to mankind; the creation'and institution of' a Sabbath; the fall of man by means of a serpent-tempter, and
his restoration through the voluntary obedience of a
Mediator, who should bruise the serpent's head; the
universal deluge; and a future state, with its necessary
concomitant, the immortality of the soul.
These are doctrines which were essential to the true
Freemasonry in all ages of the world; and still remain to
invigorate our Order with the vivifying principle of
religion, without which Freemasonry would be a skeleton of dry bones, and unworthy the attention of a rational
being. That they formed part of the imitative systems
of antiquity, there is no lack of' proof. On all the above
points the evidence is full and clear; not consisting in
detached and solitary allusions, and dark hints thinly
dispersed throughout the writinfgs of antiquity, but broadly declared in language which cannot admit of cavil or
doubt.
And there is nothing in the admission of this fact which
is inconsistent with the attributes of the Deity. If the
Governor of the Universe thought proper to permit such
an universal defection from truth, it was intended not
only to conduce to some further purposes of his providence, but as a means of contributing to the perfection
of those secret purposes which were designed for the
ultimate benefit of all his creatures. King, in the " Origin
of Evil," maintains the principle, that if God had been
inclined to have removed this evil, it would have been at
the sacrifice of a certain portion of good. On a full inquiry into this intricate subject, we shall find that, as St.
Paul assures us,22 he did permit idolatry and its attendant
- Acts. xiv. 16.




LECTURE IV.                 67
mysteries to exist amongst mankind, for the purpose of
conveying throughout the whole world the sublime truths
connected with his gracious purposes respecting our
salvation, although human perversity studiously endeavoured to throw them into shade.




LECTURE V.
ON THE ORIGIN OF HIEROGLYPHICS.
But on the south, a long majestic race
Of Egypt's priests the gilded niches grace,
-Who measured earth, described the starry, spheres,
And trac'd the long records of lunar years.
Between the statues obelisks were plac'd
And the learn'd walls with hieroglyphics grac'd.
Pope.
I HAVE asserted, and in a future Lecture shall endeaYour to prove, that a system of symbolical instruction
was profusely used in the Spurious Freemasonry of ancient
times-but this is not enough for my purpose. I must
first make it appear that the elementary principles of the
system  originated amongst the sons of Light; trace its
existence in the infancy of time, and show that it pervaded the more ancient institutions of truth, and was
sanctioned by the approbation of the Deity.
The knowledge of' symbols is of' great importance in
the illustration of Freemasonry, because they were used
in all its branches, whether Speculative, Operative, or
Spurious.  A dissertation, therefore, on their nature and
properties will be of peculiar utility, because the chief
excellence of our sublime science consists in its emblems,
which embody every thing that is commendable and
praiseworthy in the system. I assume that alphabetical
characters, in their primitive state, were but a series of
substantive emblems, or simple representations of lan-.guage, which itself, in the first ages of the world, was so
figurative as to constitute a speaking picture.
Shuckford, in his Connection of Sacred and Profane
History, has expressed an opinion that "the first language
had but one part of speech; and consisted chiefly of a few




LECTURE V.                    69
names for the creatures and things mankind had to do
with." The arguments used in support of this proposition do not appear conclusive. The art of thinking,
which is the arrangement of our ideas from the perceptions of natural objects, cannot exist without some degree
of reason; and the various and abstruse combinations
of reason will scarcely be produced without the use of"
words expressing qualities, action, or passion, as well as
connectives to draw consequences, or blend ideas which
are relative, uniform, and rational. Adam was possessed
of this faculty, for he named the animals from the observation of individual properties possessed by each. Thus
his perception furnished him with ideas; his ideas produced reasoning, and reasoning was completed by the use
of language. He observed that each beast had some
symbolical property, and the word which expressed it
was adopted as the name of the animal. If it be objected
that, before the Fall, animals were equally peaceable,
and that it was during this season of quiet and tractability that Adam gave them  names, the conclusion will
be the same, so far as respects the argument in question;
for it is sufficient to know that the names he gave them
were expressive of those actual qualities by which they
were afterwards distinguished, for the knowledge of their
future characteristic properties might have been dictated
by inspiration.
And this is confirmed by the method which Eve afterwards observed in giving names to her children. When
Cain was born, she said: " I have acquired possession of a
man of my own species: I will therefore call him Cain;"
which word signifies acquisition or possession.  Her
children she bore in sorrow and pain, in consequence of
the curse, and therefore she named her second son Abel,
which signifies affliction.1 After the murder of Abel and
the migration of Cain, God appointed her another son,
whom she named Seth, because tht word signifies to
appoint. These are evidently deductions drawn from
premises, which is reasoning in its simplest or most elementary state, and constituted the germ of picture writing,
1 Dr. Lamb (Hierogl. p. 57) interprets these names differently. Cain,
he says, means man of my womb; Abel, son of a- living creature; Seth,
of fair complexion.




60                  LECTURE V.
which was the earliest form that written characters assumed.  But this reasoning could scarcely have been
used without words expressing something more than
the abstract names of animals.
But God conversed with Adam in the garden of Eden,
and communicated to him his relative situation, both
with regard to himself as his superior, and to the animal
which he had placed in subjection under him.  He gav
him rules and directions for the government of his con
duct, and threatened the infliction of a terrible penalty in
case of disobedience. But could all this have been effected with the assistance of that limited degree of knowledge
which Adam is said to have enjoyed in paradise, aided by
the confined faculty of' speech which the use of only one
sort of words could afford? Could the denunciation of
the penalty which produced such dreadful effects as to
need the revelation of a Saviour to soothe the troubled
minds of our first parents; could the sentence of banishment, and the curse of thorns and thistles have been pronounced without some other aid? Surely not. And
the divine beneficence would not have left his favoured
creature darkened by ignorance, without the power of
self-improvement, except by the slow and gradual progess of human sagacity and invention. We know that
man was endowed with reason and speech; we conclude that he was also endowed with words sufficient
to use those faculties for his own immediate gratification
and benefit; and these words being figures of the things
represented, constituted the first approach to hieroglyphics or alphabetical characters.
Expressive symbols, however, were coeval with the
creation of the first man, of which the divine covenant
itself is an example; for the trees of life and knowledge
were emblematical of life and happiness, or death and
misery. The latter symbol was realized by the transgression of Adam whet the Shekinah was introduced to
figure the divine displeasure.  At the deluge the olive
leaf was a symbol of' peace, and the rainbow of reconciliation. Thus early had the system an existence.
It is true, grammar was not reduced into the form of a
distinct science until the experience of many ages, and
the invention of many arts and sciences had taught mankind the necessity of placing language under certain laws,




LECTURE V.                  61
in order to render it fixed and permanent; for so long as
it continued arbitrary and changeable, there existed no certain method of distinguishing the thing meant by the thing
expressed.  The common intercourse of mankind would
indeed, during the first ages, tend to prevent this effect;
but when mankind were dispersed over the whole face of
the earth, and the intercourse of different nations was
only accidental and casual, many essential alterations
would ensue to'change the nature and idiom of the original language without the protection of grammar. But
when language became restricted within certain prescribed limits, numerous and rapid improvements would
take place. Expressions and phrases would become more
precise and correct; less circumlocution would be necessary: and the introduction of new words, as occasion
might require, would obviate the harshness necessarily
attending that recurrence of the same expression which is
now called tautology. The first languages were less comprehensive and more simple than those of later date, but
they do not yield to any in sublimity and force.
It was in this state of language that alphabetical characters were probably first used. They were purely
hieroglyphical;'and there is great probability that the
progress of refinement would improve and simplify these
primitive characters, which, as in the known case of
China, would be infinite in number and diversity, by the
substitution of signs that would be more easy of adaptation
to general use. Accordingly, in the alphabets of Abubkr,
preserved by Ben Washih we may trace, without any
difficulty, the connection between concurrent alphabets,
and the transitions from one to another, as the ideas
of men developed themselves, and suggested the utility of
a comprehensive system of notation which might blend
simplicity and usefulness.' The original mode of writing," says Spineto,2 " was the exact figure of the object
which, for the sake of diminishing labour, became first a
simple drawing of the outline; and ultimately an arbitrary mark, which produced the three different modes
of writing amongst the Egyptiuns, generally designated
by the appellations of hieroglyphic, demotic, and hieratic."'Hier. ix. 297.




62                  LECTURE V.
Another cause hastened and advanced the art of a conventional system of written signs or characters, as a
means of recording events, or transmitting knowledge to
posterity; viz. the imagery in which primitive language
was clothed.  Rhetoric is a science which sprang naturally out of language; for the rudest savages will express,
with simple energy, love and hatred, accusation, persuasion, and defence. Hence this science existed in the very
first ages; unrestricted, indeed, by rule or method, and
governed only by the passions and affections of those who
used it. Primitive argumentation was rude and unembellished; and directed solely to the purpose in view.
A striking instance of this is exhibited in Cain's defence
against the divine accusation. At first he sternly denies
any knowledge of the fate of his brother; but, to qualify
this bold falsehood, he resorts to subterfuge: "Am  I
my brother's keeper? When his sentence is pronounced,
-he endeavours, by a subdued language, to awaken the
pity of his judge, in mitigation of punishment: " And
Cain said unto the Lord, my punishment is greater than I
can bear. Behold thou hast driven me out this day from
the face of the earth, and from thy face shall I be hid;
and I shall be a fugitive and a vagabond in the earth; and
it shall come to pass that every one that findeth me shall
slay me.3  Another specimen of this sort of rhetoric
occurs in the address of Lamech to his wives; and these
are sufficient to authorise the conclusion, that the language of' Adam and the first world was sufficiently
copious not merely for the purposes of a civil and
social state, but it possessed enough of character to
convey to posterity the great truths of creation and
providence.
Before language assumed the form of copiousness it has
since attained, it would perhaps be difficult to express a
flow of ideas without circumlocution, or the use of symbolical imagery; and thus, what are now esteemed the
graces and ornaments of style, were originally adopted
from necessity. And this very necessity would suggest a
form of written expression to perpetuate facts. Thus, in
what is called the Nabathean alphabet, which is reputed
3 This speech would form a striking Picture, if, printel in hieroglyphi
sal characters.




LECTURE V.                   63
to be antediluvian, this method was used. If,,for instance,
they wished to record the fact of a man having died a violent death, they used these
characters.                                 
And nothing could more                           * J  W
strongly express the seven
kinds of violent death, than these figures, viz.: death by
lightning, the guillotine, by a serpent, a hatchet, poison,
a dagger, or the cord.
Inl the early simplicity of an unformed language, qualities were described tropically, or by the use of visible
objects which appeared to possess similar attributes.
Thus, to express the quality of firmness of mind, and personal strength and courage, recourse was had to some
stately or majestic production of nature; and the oak and
the lion, being observed to display the quality of firmness
in its highest perfection, were used to convey the idea.
Hence a warrior was termed a lion or an oak; while on,
the other hand a weak and irresolute man was designated
by a reed; insincerity by a serpent, and fidelity by a dog.
These figures, if scrawled with a staff upon sand, would
_have been picture-writing. But the probabilities are, that
historical events, at the least, would be depicted in symbols
on tablets, for preservation by the heads of tribes, or as
the hieroglyphics or sacred writings of their respective
families; including all the great events and predictions
which it would concern posterity to know.  This was a
part of the true, and the origin of the Spurious Freemasonry of ancient times; and hence.the heathen probably
derived the traditions of truth which their systems undoubtedly contained.
The above practice, being necessarily prevalent in
general use, it may be readily conceived that when
mankind first began to feel the necessity of some
method of written communication, it would be at once
transferred to the tablet. Accordingly, we find that the
origin of hieroglyphics was this very picture-writing;
which would be exceedingly simple, and consist merely
of a representation of any concise fact they wished to
record, by scrawling some visible object connected with
it. Experience would soon proclaim the total inadequacy of this plan.  Gradual improvements arose to
meet the necessities of ripening knowledge, and hiero.
4




64                       LECTURE V.
glyphics were invented, to designate invisible objects or
qualities; and, in process of time, these were combined
and formed into a regular system. But whether the use
of alphabetical characters, sprang out of hieroglyphics,
is a question on which the evidence is very imperfect
and unsatisfactory. The truth is, that in the most early
times letters and hieroglyphics were probably the same;4
and they were the ripened fruits of a system of picturewriting, by exchanging the hieroglyphic for a phonetic
character.  "When  once this important. discovery was
made, these characters would shortly be reduced to the
same, or nearly the same, form  as we now find them.
The number of consonants does not depend upon the
genius of each particular language, but upon certain
organs of the animal man; and, as these are uniform
throughout the whole race, the same alphabet would be
applicable  to  every  language.   This discovery would
soon be known to the neighbouring nations; and in no'very long time it would be generally adopted. Each
separate people would not repeat the process by which
the first inventor had arrived at so happy a result; but
would, if I may be allowed the expression, translate
their own pictures into the two and twenty sounds
already provided for them. And hence it is that we
find almost every nation claiming to itself the discovery
of letters. Each one, no doubt, may put in a claim for
4 " The letters of the ancient Egyptians, like those of the Hebrews, and
of several other nations, may have been distinguished by names, which
primarily expressed leading ideas, and, at the same time, were appropriated also to a variety of objects, in which those leading ideas presented
themselves. In this case, the term could be represented by the figure
of either of the objects to which it was applied. Let us, for example,
suppose that the letter B was called Bai, and that such a term primarily
imported being or existing. We are told, that Bai was the Egyptian
denomination for a branch of the palm tree, and that this tree was
anciently regarded as an emblem of being, existence, or immortality.
Again, Horapollo says, Bai signified a hawk, the soul, and the wind;
therefore, the Egyptians used the hawk as a symbol for the soul. The
Greeks called the palm branch Baion or Bais: and Beta or Baita, the
letter B, preserves the sound of the Hebrew Beth, or the Egyptian Bai,
but the idea of the name in Greek, may be collected from Bei-bai-oo, to
confirm, establish, or place in a permanent state of existence. The Latins
called this letter Be, nearly the simple name of the Bai, or symbolical
palm branch. And Be in the Celtic, conveys the same leading idea of
existence. Irish Be, is the term for life; Cornish, signifies Be, am, art, is,
existent."  (Dav. Celt. Res. p. 339.)




LECTURE V.                    65
this honour, as far as it consists in having reduced pictures to a phonetic language, after that the first discoveries had given them the key."5
The question is, by whom were letters actually
invented?  It may be surmised, friom  the assertions
of ancient authors, that such characters were in use
before the flood. Pliny affirims that thle Pelasgi, tile
founder of whom  was a man in Japhet's linie in the
eldest times, first brought letters into Latinumn; and
that they were in Italy before the Lydian colony under
Tyrrhenus came thither and expelled them.  And the
Lydian colony was but four generations after the time
of Menes.  The most ancient Greek letters were called
Pelasgic; and the Pelasgi were termed divine, because,
says Eusthtius, they, amongst all the Greeks, were the
only preservers of letters, after the flood.
Sanchoniatho, however, attributes the invention of
letters to Thoth, the grandson of' Ham.  But Thoth
received the elements of this knowledge from Noah;
for the above author expressly asserts that Thoth imitated the art of picture-writing practised by- Ouranus or
Noah; and delineated the sacred characters that formed
the elements of this kind of' writing.  It was owing to
the exertions and learning of this prince, that the Egyptians soared so far beyond the rest of the world in the
arts and sciences, and the refinements and even elegancies
of social life.  While many of the tribes which had
migrated, remained in a state of semi-barbarism, Egypt
became a populous, well-governed, powerful, and happy
people. And with them the use of' letters and hieroglyphical characters of most extensive meaning and
application, was carried to a perfection unknown to the
rest of the world.
If these testimonies be admitted, it will appear that
letters, or phonetic characters, were used by Noah, after
the flood; and we may very reasonably conjecture that
he was not ignorant of them befbre. that evient, because
he was 600 years of' age when he entered the ark; and
there is no existing evidence to prove that he invented
them afterwards.
If we take another line of argument, the result will
6 Lamb. Hier. p.'2.




66                  LECTURE V.
be the same. Pliny says that letters were always found
among the Assyrians; and that the ancient Hebrew and
the Assyrian letters were the same. The reason why we
meet with no supposed author of the Assyrian letters is,
that they were certainly not invented by that people.
MIankind had lived many hundred years before the flood,
and it is scarcely to be believed that they lived without the use of alphabetical characters.  It is highly
probable, then, that Noah was skilled in them, and
taught them  to his children.  The knowledge of this
art he might receive from Methusaleh, the son of Enoch,
to whom  his father had communicated much of the
information which he had collected by study and experience. And in Jonathan's Targum on Genesis, owe find
Enoch termed the Great Scribe. Eupolemus says that
Enoch was instructed in all things by angels, letters, of
course, included. Bar Hebreus affirms that Enoch was
the first who invented books, and different sorts of writing. All these authorities combine to verify that fragmeat of' Alexander Polyhistor, preserved by Scaliger,
where mention is made of the keeping of certain records
written before the flood.
Hales conjectures, " from the vwhole of ancient history,
both sacred and profane, that the art of alphabetical writing not only could, but actually did, precede the establishment of' hieroglyphics; and that the invention of
alphabetical language was not superinduced by a mixture
of' other nations; nor could it be so superinduced. First,
The book of the genealogy of the antediluvian patriarchs
from Adam to Noah, is evidently represented as a written
record. Gen. v. 1. And, indeed, how could it possibly
record their names, and their generations, residues of life,
and total ages, without written words? How could oral
tradition hand down, through two and twenty centuries,
to the deluge, unimpaired, thirty large and unconnected
numbers, rising from a hundred to near a thousand years?
Secondly, some Jewish and Oriental traditions ascribe
the invention of writing to Seth, the son of Adam; others
to Enoch, the seventh fiom Adam; whether well-founded
or not, it proves the prevailing opinion that letters were
of antediluvian date."6
6Hales. Anal. Chron. Vol. I. p. 370.




LECDURE' V.                   67
In the mass of facts here collected, it may be supposed,
that, under some circumstances, the ideas attached to
letters and hieroglyphics have been confounded, and the
one may have frequently been mistaken for the other.
The use of hieroglyphics amongst idolaters, appears,
from  the above reasoningf, to have been almost coeval
with that apostacy which seduced men from the knowledge of God and the practice of true religion.  The
hierophant was very fond of delivering his. instructions
in an anmbiguous manner; for it was believed that learning would be deteriorated, and science insulted, if they
were displayed so plainly as to be intelligible to the
vulgar and uninitiated.7  Sanchoniatho informs us that
Thoth drew the portraitures of' the gods in mystical
characters, and inscribed columns with hieroglyphics;8
an evident proof that symbolical instruction was used
in his days; and he flourished only three generations
after the flood.
The truth being thus artfully concealed from the people,
error gradually usurped its place; polytheism was insensibly introduced, and each emblem was worshipped as a
god. This perversion was secretly encouraged by the
priests, until the error became engrafted into the whole
system of worship practised by almost every nation under
the sun. Thus Apuleius, when describing the wonders
which he beheld during his initiation into the Spurious
Freemasonry, says that the hierophant -took certain mysterious writings out of the sanctuary, which contained
the Signs, Words, and Tokens, expressed by marks, symbols, and figures of animals, so intricately combined, that
it was impossible to understand them without a deliberate and accurate explanation.9
In Egypt, as we have seen, the use of symbols may be
almost identified with the colonization of that country;
for we are told that the pyramids, at their original erection, were covered with hieroglyphical characters, which
have been defaced by time and exposure to the weather.
Every historical and religious truth taught to the aspirants in the Spurious Freemasonry were wrapped in
7 Procl. in Tim. Platon. 1. 1. Cicero de divin. 1. 1. Plin. Nat. Hist
1. 2. c. 12.
sEnseb. de praep. evan. 1. 1. c. 9.  9 Apul. Metam. 1. 2.




68                  LECTUrE V.
hieroglyphics; and isolated facts in morality and physics
were frequently blended, or designated by a compound
symbol; and the invention of phonetic characters was
the result. Thus the science was not only difficult of
attainment, but uncertain when accomplished.  It is
historically clear that to Egypt every people resorted for
information on the essential parts of symbolical knowledge; without which, even the initiations themselves
would have failed to convey any additional privileges;
and this knowledge was therefore thrown by the priests
into the most abstruse and difficult form, and every successive Degree had its peculiar system of appropriate
emblems.
The hieroglyphics of' Egypt, which will be more particularly considered in a subsequent Lecture, were thus
of a varying and uncertain character; and different ages
furnished new symbols, probably when the more ancient
ones became known. Thus, Dr. Young says: "several
of the manuscripts on papyrus, which have been carefully
published in Hamilton's Description of' Egypt, exhibited
very frequently the same text in different forms, deviating
more or less from the perfect resemblance of the objects
intended to be delineated, till they became, in many
cases, mere lines and curves, and dashes and flourishes;
but still answering, character for character, to the hieroglyphical or hieratic writing of the same chapters, found
in other manuscripts, and of which the identity was
sufficiently indicated; besides the coincidence, by the
similarity of the larger tablets, or pictural representations, at the head of each chapter or column, which are
almost universally found on the margins of manuscripts
of a mythological nature. And the enchorial inscription
of the Pillar of Rosetta resembled very accurately, in its
general appearance, the most unpicturesque of these
manuscripts. It did not, however, by any means agree,
character for character, with the' sacred letters' of' the
first inscription, though in many instances, by means of
some intermediate steps derived from the manuscripts on
papyrus, the characters could be traced into each other
with sufficient accuracy to supersede every idea of' any
essential diversity in the principles of representation
employed. The want of' a more perfect correspondence
could only be explained, by considering the sacred cha



LECTURE V.                   69
racters as the remains of a more ancient and solemn mode
of expression, which had been superseded, in common
life, by other words and phrases; and, in several cases,
it seemed probable. that the forms of.the characters had
been so far degraded and confused, that the addition ofr
a greater number of distinguished epithets have become
necessary, in order that the sense might be rendered intelligible."




LECTURE VI.
EXEMPLIFICATION  OF THE SYMBOLS USED  IN  THOSE
SPURIOUS INSTITUTIONS WVHICHI ATTAINED THE MOST
PERMANENT CELEBRITY IN THE ANCIENT WORLD.
After these appeared
A crew who, under names of old renown,
Osiris, Isis, Orus, and their train,
With monstrous shapes and sorceries abused
Fanatic Egypt and her priests, to seek
Their wandering gods, disguised in brutish forms
Rather than human.
Milton.
IN ancient.times, when leaders and commanders were
chosen by lot, Dionysius of Syracuse drew the letter
M, which a friend, in the anxiety of' his mind, interpreted
unfavourably, and exclaimed: " You will acquit yourself'
foolishly, O Dionysius, and your oration will be laughed
at; for. your initial means i-fwioioy.oz.."  Dionysius was
of a different opinion; for lie felt cQnfident of' his own
powers, and replied: "You are mistaken, friend, my lot
is Movaozoo; I shall be a monarch."  And he was right;
for his speech produced such a strong impression on the
audience, that he was chosen general of' the Syracusian
army on the spot.  Here we have a striking evidence of
the very equivocal nature of signs and symbols at that
early period.  Hieroglyphics of every kind were of
doubtful interpretation, even to the initiated, except
they had been admitted to the very highest degrees.
And here-what was the secret?  It was nothing less
than a development of' the plan of human salvation by
the future advent of a Man-God, or Mediator.  Thus
was Christianity, under the direction of Providence, the
aim and end of these remarkable institutions.  But this
great truth, and its details, in the shape of tradition and




LECTURE VI.                  71
prophecy, were buried so deeply in hieroglyphics as to
be unintelligible to common comprehensions; and the
popular versions were so much at variance with each
other, that little credit could be attached to any of them.
They resembled the superstitious figments of our own
times, which induce, in the minds of weak and uninstructed persons, a belief' in the efficacy of charms for
agues, toothache, fits, and sciatica; amulets to prevent
mischance and danger; philters fbr love, and omens
which foretell the accidents of life. Such a circle of
awful mystery was drawn around the hieroglyphical
knowledge of ancient times, by the hierophant of the
Spurious Freemasonry, that the people bowed before
the symbols inscribed on tombs, obelisks, and temples,
and worshipped them with great devotion, as though
they were instinct with the divine essence, and possessed
perception and power to bless or ban; to distribute
benefits or inflict calamities.
We have seen, in the preceding Lecture, that the origin
of hieroglyphics was picture-writing.  This was very
simple, and consisted merely of the representation of any
concise fact it was thought desirable to record, by scrawling some visible object connected with it. Experience
soon proclaimed the inadequacy of this plan..- Gradual
improvements arose to meet the necessities of ripening
knowledge; and hieroglyphics were invented to designate
invisible objects and qualities; and in process of time
these were combined and formed into a regular system.,
Thus they considered the hawk as an emblem of the
supreme Deity because of its piercing sight and swiftness; the asp, the cat, and the beetle were also honoured
as images of the Divine power; the first as not being
subject to old age, and moving without the assistance of
limbs; the cat, because they imagined she conceived by
her ear, and brought-forth her young by her mouth, representing the generation of' speech; and the beetle,
because they supposed there was no female in the whole
species.  The crocodile also they took to be another
image of the Deity, because, of all animals, it has no
tongue, which organ God has no occasion for.'
Univ. Hist. vol. I. p. 232.




72                  LECTURE VI.
The method adopted by the Chinese is thus explained
by Li Yang Ping; and has been communicated by that
eminent scholar and antiquary, Sir William Jones. " Th
ancient characters used in this country were the outline
of visible objects, earthly and celestial. But as thing
merely intellectual could not be expressed by thos
figures, the grammarians of China contrived to represen
the various operations of the mind by metaphors drawl
from the productions of nature; thus the idea of' rough
ness and rotundity, of motion and rest, were conveyed tc
the eye by signs representing a mountain, the sky, a
river, and the earth; the figure of the sun, moon, and
stars, differently combined, stood for smoothness and
splendour, for any thing artfully wrought or woven with
delicate workmanship; extension, growth, increase, and
many other qualities, were painted in characters taken
from the clouds, from the firmament, and from the vegetable part of the creation; the different ways of moving,
agility and slowness, idleness and diligence, were expressed by various insects, birds, fish, and quadrupeds.
In this manner passions and sentiments were traced
by the pencil; and ideas not subject to any sense,
were exhibited to the sight, until by degrees new
combinations were invented, new expressions added;
the characters deviated imperceptibly from their primitive shape; and the Chinese language became not only
clear and forcible, but rich and elegant in the highest
degree."'
It is asserted by Bin Washih, that the first dynasty of
the earliest Egyptian kings "invented, each according
to his own genius and understanding, a particular alphabet, in order that none should know them but the sons of
Wisdom. Few, therefore, are found who understand them
in our time. They took the figures of different instruments, trees, plants, quadrupeds, birds or their parts, and
of planets and fixed stars. In this manner these hieroglyphical alphabets became innumerable.  They were
not arranged at all in the order of our letters; but they
had proper characters agreed upon by the inventors of
these alphabets, and which differed in their figure and
order; viz.: they expressed water by an indented line.
They understood the secrets of nature, and endeavoured




LECTURE VI.                     73
to express everything by an appropriate sign, so that they
might express it by its appearance."2
The Egyptian writing, at the period of its greatest
perfection, was of three sorts; the Epistolic, the Hieroglyphic, and the Symbolic; while, in addition to these,
the priests had another species of picture-writing, which
was termed Hierograrnmmatic.  This latter they entrusted
to none but those of their own order. Modern writers
have subdivided the above into Pure hieroglyphics, or
pictures; Linear hieroglyphics, or emblems; Phonetic
hieroglyphics, or the representatives of sounds; and
Demotic, or Epistolographic or Enchorial writing for the
business of common life. And they invented another
system of magical communication which imbedded Cabalistic secrets in comprehensive phrases, that were not
only mysterious, but absolutely formidable to the ignorant.  Thus soothsayers were. called, magic alarm posts;
philters and dangerous compounds, treasure chambers; the
knowledge of spirits, astrological tables; mysterious things,
conjuring spirits; pyramids, secrets of the stars, &c. But
the symbolic writing was most comprehensive, and, for
greater secrecy, became subdivided into three parts, which
were denominated the Curiologic, the Tropical, and the
Allegorical, each admitting of a different method of interpretation, the secret of which was communicated only
to a select few. Thus, for instance, in the Curiologic
style, the moon was pictured by a crescent, tropically
by a cat, and allegorically by the figure of Isis, or a
veiled female.
Bin Washih, above cited, gives an account of' the following series of hieroglyphics as existing in a temple in
Upper Egypt; which is valuable because it contains a
vivid picture of the legend of initiation into the mysteries.
" This building was a temple of Adonis, whom the sun
and moon serve. It represents. a coffin adorned with
curious figures and admirable ornaments.  A sprig of vine
2 The above authbr has enumerated a vast variety of alphabets, and
with great industry has collected the hieroglyphical characters of most
of them, including antediluvian alphabets, those of the kings and
philosophers, one for each of the twelve signs, and the seven plapets,
&c., to the number of eighty, which embody an abundance of symbols used in the mysteries, as well as many which have been incorporated into genuine Freemasonry.




74                  LECTURE VI.
growintg, with its leaves spread over it. The divinity was
standing upon the coffin, with a staff in his hand, out of
the end of which a tree shot forth and overshadowed it.
Behind the coffin was seen a pit full of blazing fire, and
four angels catching serpents, scorpions, and other noxious
reptiles, throwing them into it. On his head a crown
of glory; on his right the sun, and on his left the moon,
and in his hand a ring with the twelve signs of the Zodiac.
Before the coffin an olive tree sprouted forth, under the
branches of' which different kinds of animals were collected. On the left, and a little further back, a high nmountain was seen, with seven golden towers supporting the
sky. A hand stretched forth from this sky, poured out
light, and pointed with its fingers to the olive tree. Here
was also the figure of a man whose head was in the sky,
and whose feet were on the earth. His hands and feet
were bound. Before the deity stood seven censers, two
pots, a vase filled with perfumes, spices, and a bottle
with a long neck (retort), containing storax.  The hieroglyphic representing day, was undei his right foot, and
the hieroglyphic representing night under his left. Before
the divinity was laid, on a high desk, the book of universal
nature, whereon a representation and names of the planets,
the constellations, the stations, and every thing that is
found in the highest heavens, were painted. There was
also an urn filled half with earth and half with sand, (viz.,
the hieroglyphics of earth and sand being represented
therein). A suspended, ever-burning lamp, dates, and
olives, in a vase of emerald. A table of black basalt with
seven lines, the four elements, the figure of a man carrying away a dead body, and a dog upon a lion These, O
brother," says the author, " are the mysterious keys of the
treasures and secrets of ancient and modern knowledge.
The wise may guess the whole from a part."
The spirit of modern discovery has furnished the world
with a more correct knowledge of Egyptian hieroglyphics;
and the investigations of Denon, Champollion, Belzoni,
Salt, Dr. Young, and others, have stamped the impress
of truth on an abstruse and difficult subject, which has
puzzled all antiquity. From  this source we learn that
the unity of the deity was'symbolized by a rude sort of
mallet or hammer; and a plurality of gods by three of
the same to represent the triad. Phre, by a point within




LECTURE VI.                  75
a circle; Cneph, by a serpent or a cross within a circle;
a female by a semicircle and an oval. Hyperion, by
an anchor; country, a ladder with four staves; land,
a saltire cross within a circle; divinity, a sistrum; a tear
was literally represented, according to Young, by a drop
from an eye; but Salt is of opinion, that this emblemi`
represented the goUess Athor in the form of a cow. The
symbol of life was a cross and circle, commonly called
the crux ansata; sometimes it was a lamp, and sometimes
it was represented by water, because that element is
essential to animal and vegetable existence.  This was
sensibly felt in Egypt, where vegetation depended entirely
on the inundation of their sacred river. The emblem of
eternity was a serpent; of' immortality, two semicircles
and the crux ansata. Equity was designated by a plume
of feathers; silence by a peach tree; and the mouth by
a palm tree. Three heads conjoined, symbolized counsel; three arms, action; three legs, expedition; and
three hearts, courage. A rite or ceremony was designated by the All-seeing Eye, and an indented line; and joy,
by an equilateral triangle. Spring, summer, autumn,
and winter, were symbolized by a dog, a lion, a serpent,
and a wolf. The moon, by a cat with two kittens, one
black and the other white, denoting its phases; and
equity, by a crown of ostrich plumes, or of the bird
Phoenicopteros.
Champollion thus describes the hieroglyphics on a bas
relief which forms the architrave of the door of entrance
to the tomb of Pharaoh Ramses:-In the centre is the
sun with the head of a ram; an emblem of the monarch
of the day retiring in the west to cheer the southern
hemisphere with his radiant beams; and is adored by the
king kneeling. On the east is the goddess Nephthys,
and in the west Isis. Near to the sun is a scarabaeus, a
symbol of regeneration. The king kneels on the celestial
mountain, which supports also the feet of the two goddesses. The general interpretation of these hieroglyphics
means that the monarch, during his life, like the sun in
his course from east to west, enlightened and regenerated
his country, and was the source of all the blessings,
civil and religious, which a happy people enjoyed.
The hieroglyphical researches of Champollion, Salt,
and others, have furnished a phonetic alphabet, in which




76                 LECTURE VI.
each letter is represented by a variety of symbols or
characters.  But even this arrangement, how correct
soever it may be in principle, presents some natural
difficulties.  The Egyptian alphabet did not contain
more than twenty characters; but the above writers have
produced upwards of a hundred phonetic signs. Some
confusion will, therefore, necessarily arise in the interpretation of a monumental inscription, when several
hieroglyphics are appropriated to the same letter.  I
subjoin a few of these phonetic signs in illustration of
my subject.
A-A human figure kneeling; a goose; a twisted
rope.
A N-A winged eye.
A Y-A hawk; a volute.
B-A man's leg; a sheep.
D-Two horizontal lines; a scarabeeus; the left hand.
E-A feather; a knife blade.
G or K-A level or quadrant.
J-A man's arm.
L-A lion seated.
M-A bier; an owl; a crown. o
N-A line wavy; the crux ansata.
O-A volute; a fan.
P or.Ph-A square.
R —A weaver's shuttle; a point within a circle; an
undulating serpent.
S-A star; an egg; a naked figure.
T-A human hand.
Th-A semicircle.
Z-A cross rising from a heart.
Of all the hieroglyphical systems which pervaded the
heathen world, or were introduced into the Spurious
Freemasonry, none could compete, in accuracy of intention, or comprehensiveness of meaning, with the symbols of Pythagoras; and they form the connecting link
between the spurious and the true Freemasonry.  In
former publications I have had occasion to introduce
brief sketches of this great philosopher and Freemason,
and his system of hieroglyphics. Indeed, in every work
professedly on Freemasonry, the subject is indispensable,
as it forms a part of our own private lectures; and many
of the emblems possess a reference in common with those




LECTURE VI.                       77
of our Order.  It has been even asserted by an ancient
writer on Masonry, that Pythagoras "journeydde ffor
kunnynge yn Egypte, and in Syria, and yn everyche
londe, whereas the Venetians hadde plaunted Maqonrye,
and wynnynge entraunce yn al lodges of maqonnes, he
lerned muche, and retournedde and woned yn Grecia
Mag na, wacksynge and becomynge a myghtye wysacre,
and gratelyche renowned, and her he framed a grate
lodge at Groton (Crotona) and maked manye maqonnes,
some whereoffe dyde journye yn Fraunce, and maked
manye maqonnes; wherefromme, yn processe of tyme.
the arte passede yn Englonde."  Under such circumstances, a clear and somewhat copious dissertation on
his system of symbolical instruction may be both useful
and  entertaining.   And  to  make the subject intelligible, I shall give a brief sketcl; of his life and initiations.
The country of Pythagoras does not seem to be well
settled. Some say he was a Simian, some a Tyrrhenian,
and others a Tyrian; but it is clear that his birth and
future eminence were foretold by the oracle atDelphos. In
his youth, his person was so beautiful as to have obtained
for him the surname of the Samian Comet, or the fair
haired Samian. He h'ad many masters, whose names are
famous in science and philosophy.. Pherecydes, Anaximander, and Thales, were amongst the number; and all
were astonished at the quickness of his understanding
and the excellency of his judgment. He travelled through
Phenicia, and was initiated into the mysteries of Tyre and
Byblus, and from thence he proceeded to Egypt, where,
after an extraordinary display of fortitude and perseverance, he was received into the sacred institutions of that
country.3 Here he was favoured with full instruction
3 His probation is thus described by the authors of the Universal
History. " Designing to travel into Egypt, he desired Polycrates, the
tyrant of Samos, to recommend him by letter to Amasis, king of Egypt,
who was his particular friend, that he might have the freer admission to
the secret learning of the priests. I-e obtained also of Amasis letters
to the priests, ordering them to communicate their knowledge to him.
He went first to those of Heliopolis, who referred him to the college at
Memphis, as their senior; and from Memphis he was sent, under the
same pretext, to Thebes. After much. tergiversation, not daring to
disobey the king's command by any farther dilatory excuses, they endea.
voured to deter Pythagoras from his purpose, by the infinite labour and
trouble he was to expect; enjoining him, in his noviciate, -things that




78                   LECTURE VI.
by the priests at Heliopolis, Memphis, and Thebes, in
all the secrets of their mysterious learning-Geometry.
Astronomy, Philosophy, and particularly in the knowledge of hieroglyphical symbols, which were so extensively applied, that the wisdom  and experience, civil,
religious, or political, of this remarkable people, could
only be acquired by a perfect understanding of their
principles and application, and the art of deciphering
the characters, under every combination adopted by the
Egyptian hierophants to conceal their mysteries from
profane inspection.
After visiting Babylon, where he was instructed in
Music, Arithmetic, and other mathematical sciences, lihe
had the advantage of communication with many learned
Jews, from whom he derived a knowledge of' that divine
science which we call Speculative Masonry. And archbishop Usher affirms that he transferred many of their
doctrines into his own system of philosophy.4  He increased his knowledge by conversing with the Persian
Magi, and the Brahmins of' India; and in the fifty-sixth
year of his age, he began to communicate his knowledge
to his own countrymen.  For this purpose he visited
successively Samos, Delos, Delphi, Crete, Sparta, Olympia, Phlius; and having filled all Greece with the fame
of his institutions, he passed over to Italy; settled at
Crotona, and died there, after disseminating his philosophy with such effect, that Italy was named in his
honour, Magna Grecia.
At Crotona he established his first lodge of' philosophers;5 modelling his ceremonies and doctrines on a plan
improved from the rites of Orpheus, of Egypt, of Samothrace, India, Chaldea, Tyre, Judea, and the mysteries
of Eleusis.  L.lertius says that six hundred persons
underwent a severe probation of five years, silence, during
which period they were instructed in the exoteric docare very hard, and contrary to the religion of the Greeks. And when
he had undergone all this trial with invincible courage, he obliged them
at length, -against their wills, to admit him to a participation of their
sacred mysteries and profound learning."
4 Annal. p. 151.
Valerius Maximus relates that when Pythagoras founded his
school, he was asked what was the name of his system?'To this
questiop he replied: I am not sophos, wise, but philo-sophos, a lover
of wisdom; and my disciples shall be called Philosophers.




LECTURE VI.                  79
trines of his system; hearing his lectures from behind a
screen, without enjoying the privilege of being admitted
to his presence. This was termed the nocturnal acroasis.
After having worthily passed their probation, they were
admitted to participate in the esoteric secrets, and became a part of his family; but if the patience or constancy of ally one failed during this long trial, he was
rejected with scorn, and a tomb was erected for him; because he was accounted morally dead; and if any of' the
Pythagorean brotherhood nmet this unfortunate outcast
in their walks, they either passed him without notice, or
used the more mortifying ceremony of saluting him by a
false name.
An universal bond of brotherhood was inculcated by
this great philosopher upon his esoteric followers, and
Cicero informs us that this maxim was constantly in his
mouth —" the design of friendship is to make two or
more-one. Men ought to be united."  Fromn such a
system of training, the disciples of Pythagoras became
so celebrated for their fraternal affection towards each
other, that when any remarkable instance of friendship
was displayed, it became a common proverb-they are
members of the Pythagorean Society.
The principal and most efficacious of their doctrines,
says Iamblichus,6 they kept secret amongst themselves,
with perfect echemythia towards the uninitiated.  They
did not commit them to writing, but transmitted them
to their successors by oral communication as the most
abstruse mysteries of the gods. By this means nothingr
of moment became publicly known. Their peculiar
secrets were only known within the walls of their lodges,
which were always kept closely tyled; and, if by any
accident, profane persons were found amongst them, they
signified their meaning one to another by signs' and
symbols.
From the picture drawn by Porphyry, Laertius, Cicero,
and others, there appears to have been something very
dignified and almost superhuman in the person and appearance of this celebrated Freemason.  He wore a
white robe or gown, as an emblem of purity; and was
of a comely and divine presence. Porphyry informs us
6 Cap. 17.




so                  LECTURE VI.
that by abstemiousness and moderation in diet, he preserved his body in a state of perfect regularity, and kept
his -passions in subjection. lHe was addicted to neither
joy nor grief; and his mind was constantly calm and
serene. Iie was never seen in a condition of anger or
ebriety, and, in his public disputations, refrained alik
from ridicule, scoffs, and personal allusions.  In a word
his disciples conceived him to be one of the celestial
deities, who had descended from heaven for the refornation of mankind.
The hieroglyphics or symbols of Pythagoras, which
constitute the object of our present enquiry, contained
his esoteric doctrines, and were of' two classes; the one
a visible emblem, as an animal, or some geometrical
figure; the other, a short and pithy sentence or apothegm, which possessed the quality of combining many
ideas or sparks of truth, as Iamblichus expresses it, for
those that are able to enkindle them, and constituted
a lecture in itself; for one great feature in the system
of Pythagoras was to comprehend many things in few
words.7 And these apothegms were so highly esteemed,
that some have compared them to " the divine oracles of
Apollo."
The first class of hieroglyphics may be thus briefly explained.  The equilateral triangle was the deity; for
Pythagoras taught that whatsoever had a middle was a
triform; and the triform figure constituted perfection.
It was, indeed, esteemed the most sacred of emblems,
and when an obligation of more than usual importance
was administered, it was universally given in a triangle,
and when so taken none were ever known to violate it.
So highly did the ancients esteem the figure, that it be
came among them an object of worship, and the great
principle of animated existence, and they gave it the
name of God, affirming that it represented the animal,
mineral, and vegetable creation. The sacred Delta is
usually placed in all squares and circles; and as it is supposed to extend its ramifications through all matter and
space, it is considered the summum bonum of existence. A
ship, a, chariot, and fire, represented by the monad or
number one, were symbolical of love, concord, piety, and
7 Stob. Ser. 35.




LECTURE VI.                  81
friendship. They also referred to an hermaphrodite, because the monad partakes of the nature of odd and even;8
for being added to odd it makes even, and being added
to even makes odd.' A key was a symbol of the tetrad,
and the tetrad was God, because he is the key-keeper
of nature. It was also an emblem of the soul, which
consists of four parts, —mind, science, opinion, and sense.
The duad represented Light, and the pentad, darkness.
The hexad or triple triangle was an emblem of health;
but Pierius thinks the word vytlaL should
be inscribed- within the exterior angles. ~  /The decad or number ten was used to
typify heaven, the universe, age, fate, and (
power; and a series of reasons were assigned for each similitude. The symbol      J
was ten. commas or jods placed in the
order of the first four digits; for ten was produced from
four, the Tetractys or Sacred Name.
On this thus commen
On this symbol Pierius thus comments: Decadis autem
vis est quaternarius numerus; secundum enim compositionem a monade ad quaternarium punctis in unum contractis ac supputatis, decas fit. Decies autem decem,
centumr; decies centum, mille; millia decies, summa
perfectissima.
Schalichius said that Pythagoras made the monad and
the duad the origin of all things. " One, the father, two,
the mother, one and two, in the divine essence, producing
four, the Tetractys, the idea of all things, which are
consummated in the number ten."  This Pythagoras
styles "eternal nature's fountain;-no other than the
knowledge of' things in the divine mind, intellectually
operating. From this fountain of eternal nature floweth
down the Pythagoric numbers, one and two, which form
eternity, in the fountain of the immense ocean, was, shall
8 Macrob. in Som. Scip. 1. 1. c. 6. 9 Theon. Smyrn. Mathem. c. 5.




82                 LECTURE VI.
be, and always is, plenteously streaming. Thus one was
by the ancients termed Jupiter, two, Juno, wife and
sister to Jupiter. In Ida, Jupiter and Juno sat as one
and two in the streaming idea of the Tetractys; whenc
flow the principles of all things, Form and MIatter."10
An anchor represented magnanimity and fortitude
"These," said Pythagoras, "no tempest can shake
Virtue alone is firm; every thing else is unstable." Fortitude was also symbolized by a rock amidst the waves
of the sea. A bridle was symbolical of wisdom; because, as a horse cannot be governed without a bridle,
so also are riches without wisdom unmanageable and
pernicious. The poppy was an emblem of a city; and
its multitude of seeds represented the abundant population. The iris signified eloquence; the hyacinth, wisdom; the myrtle, grace; and the hyssop, the expiation
of sin. The fig represented humanity, Bnd sometimes
sycophancy; the pomegranate, populousness; the ivy,
antiquity; the thistle, disease; the toadstool, folly or
stupidity; ears of corn, fertility; the branch of palm
was a token of joy, and used as an emblem to express
the conviction that trouble had been exchanged for prosperity; the willow, bonds, chastity and barrenness; and
the rose, modesty. Long hair was a symbol of mourning, and short hair of joy. Honey was used to intimate
to the initiated, that the individual presenting it was
free from malice or any other evil passion. A ring betokened ignorance, because ignorance enslaves the mind,
as the finger is bound and fettered with this little circle
of gold. A crown symbolized the laws; and, therefore,
the phrase, " pluck not a crown," meant, offend not the
laws which are the crown of a nation. The rainbow
was an emblem of' the sun's splendour; the balance of
avarice; anger was represented by fire, and contention
by a sword. A torch, from its united qualities of brighttess and purity, was an emblem of philosophy.
The use of animal hieroglyphics amongst the followers')f Pythagoras, was very extensive in its application and
symbolical meaning. According to this system, the ox
was an emblem of patient industry; the elephant, of
idelity, justice, and piety; the bull, of ferocity; the horse
10 Stanl. Hist. Phil. vol. 3. P. 1. p. 140.




LECTURE VI.                   83
of fame and swiftness; the dog, of fidelity, friendship,
memory and gratitude; the lamb, of innocence; the ram,
of boldness, profanity, and slander; the ass, of laziness
and indocility; the camel, of strength and abstinence'
the mule, of sterility; the hare, of timidity and feecundi
ty; the mole, of opacity of intellect; the hawk, of victory
the kite, of navigation; the dove, of chastity; the stork,
of filial piety; the parrot, of' eloquence; the cock, of
pugnacity, and, as a " monitor of the hours," he was a
symbol of time; the goose, of vigilance; the heron of a
tempest; the quail, of impurity; the thrush, of deafness;
the kingfisher seated on its nest, of tranquillity; the redbreast, of solitude; a swallow, of sloth and idleness,
because it appears to labour only a small part of the
year.
Again, Spring was hieroglyphically painted by a basket
of flowers; Summer, by a sheaf of corn; Autumn, by a
cornucopia of fruits; and Winter, by a convivial party
seated round a well furnished table before a blazing fire.
Geometrical figures are ever found amongst the symbols of Pythagoras, and he philosophised very frequently,
in his private schools or lodges, on the elementary principles of that science-a point, a line, a superficies, and
a solid; for they comprehended his favourite number,
the tetrad; and he believed the quadrangular figure to
symbolize the divine essence. Stanley presents us with a
brief sketch of his lecture on these leading principles.
"A point is correspondent to the monad: the monad is
indivisible-so is the point. The monad is the principle
of numbers, as the point is of lines. A line is correspondent with the duad; both are considered by transition.
A line is length without breadth, extending betwixt two
points. A superficies corresponds to the triad; besides
length, whereby it was a duad, it receives a third distance,
breadth. Again, setting down three points, two opposite,
and the third at the juncture of the lines made by the
two, we represent a superficies. The solid figure, and
the body, as a pyramid, answers the tetra.d; if we lay
down, as before, three points, and set over them another
point, behold the pyramidical form of a solid body,
which hath three dimensions —length, breadth, and thickness."
The elements were symbolized by geometrical figures,




84                  LECTURE VI.
of which Pythagoras entertained the opinion that they
were five in number. Earth was figured by a cube; fire
by a pyramid; air by an octaedron; water by an icosaedron; and the sthere by a dodecaedron, which was hence
used as a symbol of the universe. " I;" said Pythagoras,
" upon an octangular tube we erect a pyramid by four
equi-crural triangles, it makes a dodecaedron, wherein
the cube is, as it were, mother, and the pyramid, father."
Again, a cube was an emblem of the Supreme Deity, as
was also the equilateral triangle; while the scalene
triangle figured the nature of demons, because its sides
and angles were all unequal. When two scaleni of equal
dimensions are united by the smallest of the lines which
include the right angle, they form an obtuse angled
triangle of the isosceles kind, when, by the larger of
these two lines, an acute angled triangle would appear.
But, in the latter case, their angles are to each other, in
the arithmetical proportion of one, two, and three. They
form an equilateral triangle, which may be justly considered as the most perfect of all trilateral forms, for the
following reasons:-First, because it is equal in all its
relations;-secondly, because it is capable of being reduced into the scalene and isosceles forms; —thirdly,
because it is infinitely divisible, or may be infinitely
multiplied into similar triangles equal to each other,
without alteration of its form or relations;-and fourthly,
because in every such division it observes the geometrical
progression of the tetrad; and therefore it may be considered as a symbolical representation of that species of
proportion.
The problems which he had the credit of inventing
were these:
1. There are only three equilateral and equiangular
polygons, which occupy the space about a point, viz., the
equilateral triangle, the square, and the hexagon.
2. The internal angles of a triangle are equal to two
right angles.
3. In any right angled triangle, the square which is
described, upon the side subtending the right angle, is
equal to the squares described upon the sides which contain the right angle.
Pythagoras used to deliver a most adminrable lecture on
the emblem of an angle of ninety degrees or a square,




LECTURE VI.                    85
placed on a perpendicular line, usually denominated the
letter'Y. This figure symbolized the three stages of
human life, and had a further reference to the three
steps or degrees used in the Spurious Freemasonry. The
first stage is early youth, a state of preparation for the
active business of life, and open to the impressions both
o-f good and evil, according to the prevalence and effect,
of admonition and example. The youth is thus supposed
to pass along the inferior limb of' the figure, till he
arrives at the angle where two lines diverge to the right
and to the left, which was supposed to take place when
he attained his maturity and discretion.  The former
represents the narrow path of virtue, which, if he be so
fortunate as to choose, his life will be honourable, and
his death glorious and full of hope. But should he,
unhappily, turn on the way of pleasure and carnal indulgence towards the left, which appears broader, and consequently more joyous and tempting, his course will be
full of trouble and sorrow; sloth and luxury will enervate
his body, debase his mind, and poison his enjoyments,
and he will close his life in ignominy, and his memory will
be covered with reproach. Some think that he carried
the comparison beyond the grave, and referred it to the
two states of reward and punishment which distinguish
a future life.1l
The symbolical precepts of Pythagoras are too numerous to be fully explained within the confined limits of
a single Lecture.  I shall, however, select a few df the
most significant, to illustrate the use that was made of
this kind of' imagery in the Pythagorean lodges. He
taught that the virtues which had the most beneficial
tendency to adorn and dignify the nature of man were
two-fold, viz., to spleak truth, and render benefits to ourfjllow
creatures, these being essential points of theoretical and
practical virtue, and make mankind resemble the celestial deities; for God himself is in his body Light, and in
in his soul truth.
By the precept, worship the gods with yourfeet uncovered,
1 It is probable Pythagoras might have taken the idea of this symbol
from the ancient Grecian fable of the two ways in hell-that to the
right leading to all pleasure and happiness, and the other to endless
misery. It was introduced by Virgil into his great poem. (2En. vi.
540.)




86                   LECTURE VI.
he represented hypocrisy; for he said that the soul, thus
symbolized by the feet, ought to be naked during the
time employed in sacrifice.
He recommended his followers to decline highways
and walk in foot-paths; thus enforcing upon them  the
necessity of' avoiding the pleasures and allurements of'
A.the world, and devoting themselves to the more strict
and private pursuits of piety and philosophy.
l'urn away -a shail) sword; or, in plainer language, use
prudence; and, in your intercourse with mankind, shew
that your initiation has conferred its proportionate degree of purity, by the due government of your passions,
by keeping a tongue of good report, and by avoiding
anger, wrath, and evil speaking..Take off your right shoe first, but put your left Jbot first
into the bath. Good actions were symbolized by the right,
and evil ones by the left. It is, therefore, by the exercise
of judgment and right reason, and a due application of
the lessons taught in the Lodge, that the former will be
cherished, and the latter rejected.
Discourse not of the Pythagorean philosophy without Light,
was another maxim, by which he recommended prudence;
and it was hence symbolized, as in our Lodges, by a blazing star.  Without light, this philosophy could not be
acquired; but, by its prudent study, the industrious candidate gradually emerged out of darkness, and became
enlightened with the true wisdom, which was inculcated
in the esoteric, or higher degrees of the Spurious Freemasonry.
When in travel, turn not back, fir, if you do, thejfries uwill
accompany you. This symbol was more beautifully expressed by the Saviour of mankind.  "No man having
put his hand to the plough, and looking back, is fit for
the kingdom  of heaven."'2  The Pythagorean symbol
had a similar reference. The study of philosophy, once
commenced, should never be relinquished, lest it produce
an unavailing repentance, which was considered equivalent to Erinnys or the fury.
Look not in a glass by candle-light. Pursue Lux and
not Lumen; the reality and not the shadow or reflection.
12 Luke ix. 62. The same idea is terrifically painted in the parable of
the unclean spirit. Luke xi. 26.




LECTURE VI.                     87
Philosophy'3 is a steady, substantial reality, and not a
flickering blaze, which expires when the light from
which it emanates, and to which it owes its existence,
is withdrawn.
Do not give the right hand ojf fllowship to every one,
indiscrimiznately.  If you enter into a league of friendship
with uninitiated persons, it is possible you may be betrayed; for, none are worthy of esteem and confidence,
but such as have been tried and proved by long discipline,
and found faithful. To such the grip may be safely given,
without fear or scruple.
Eat not the heart.  A very pithy and important symbol.  It recommends to the fraternity to be obliging,
communicative to each other, and void of envy. The
interpretation of this emblem is given in the masonic
distich:
And all the contentions'mlongst Masons should be,
Who better can work, and who better agree.
Break not bread. Avoid slander and defamation; fot
they may separate friends and change them into enemies.
Sleep not at noon.  Do not close your eyes to the Light,
when it invites your attention; or to instruction, when
it is most clear and refulgent.  Against the crime of
suicide, Pythagoras gave his disciples this admonition:
Do not quit your station without orders.  And finally, as a
persuasive against changing meekness into anger, he
directed them, never to roust thact which is boiled.
From this copious specimen of the Pythagorean symbols, their nature and characteristic properties may be
fairly estimated. The dictates of sound wisdom are
observable throughout the mass, although it is, in some
instances, debased by redundant metaphors and absurd
trifling. The sterling wheat is mixed with chaffi As a
whole, however, his system was noble, stately, and
dignified, and approached nearer to the foundation of
true Light, than any other that existed in the heathen
world, notwithstanding the defective opinions which
Pythagoras entertained respecting God, and the true
principles of divine worship. Had he lived half a dozen
13 It will be understood that, in these illustrations, the word philosophy,
as used by Pythagoras, invariably refers to the doctrines of the spurionu
Freemasonry taught in his lodges.




8S                     LECTURE VI.
centuries later, he would have maintained a distinguished
rank amongst the holy Fathers of Christianity.
It will be apparent from the reasoning and examples
contained in this Lecture, that the use and application
of hieroglyphics was in all nations the same, viz.: to
conceal important truths, and to illustrate valuable
doctrines; nor is there any nation, either ancient or
modern, but who veiled their abstruse knowledge in the
"cloudy garment of' hieroglyphics."14  In Britain, the
system was carried out to an extent which equalled in
ingenuity, if it fell short in copiousness of application,
either of the instances which I have endeavoured to explain, differing, indeed, from the Egyptian arrangement,
in that the symbols were not ostentatiously displayed
on public monuments, but remained during the entire
existence of the druidical religion, in the custody of the
three orders of the priesthood, and transmitted solely by
oral communication.,
These hieroglyphics were used not only for the purpose of embodying thought and ideas, but an efficient
scheme of augury was accomplished by their assistance.
And the science of vaticination assumed, ultimately, so
much importance in Britain, that, it was deemed to be
the chief advantage derivable from initiation; whence it
was termed rhyn, or the secret. The method is known,
and appears to have been as follows: trees of various
kinds were acknowledged symbols of qualities.  The tall
and straight poplar denoted uprightness or integrity; the
aspen, from the quivering motion of its foliage, symbolized instability or inconstancy; the oak, firmness; the
birch, liberality, readiness, or complacency in doing a
kind action. Thus, if a young woman accepted the
addresses of her lover, she presented him with a branch
of the birch tree; but if he were rejected, a twig of
14 L The coronation of the king of Pegu (if we may credit Vincent le
Blanc, as he relates it in his Travels,) is wholy hieroglyphical; for he is
invested or inaugurated with a Diadem of Lead, to signifie that all things
should be performed in weight and measure, and an axe is put into his
hand, to denote that he should administer justice; he takes his oath upon
a small vessel of emerald, in which some of the ashes of the first kings of
Pegu lie enshrined, to put into him a remembrance of human frailty;
he is attired or adorned with a Turkish robe, lined or furred with the
skins of white hares, to intimate his subsequent innocence." Philpot's
Heraldry, p. 25-26.




LECTURE VI.                     89
hazle was the substitute. From a combination of these
symbolical trees, marked by some mystical process,
divination was practised and responses pronounced.l5
From being symbols of qualities, these trees or sprigs
at length became the representatives, first of things in
general, then of' sounds, and lastly of alphabetical characters; and this was the result:
A —The fir tree.       I-The yew.
B-The birch.           L —The quicken tree.
C —The hazle.          M- The vine.
D-The oak.              N-The ash.
E —The aspen.          O-The furze.
F-The alder.           R- The elder.
G-The ivy.    -        S-The willow
U-The heath.
Subsequently the alphabet was formed of shoots of the
apple tree cut in various forms; which was substituted as
the more simple and certain process. But whether this
was derived from the alphabet of the Dioscorides, and introduced by the Phenician merchants, I shall not attempt
to decide, as it forms no part of my enquiry; but leave
it to the judgment of my readers by introducing both.
AI,(<>) i   v  1/l I   K    W   V'/o4 N Ye 1   V
ABCD E F G HIJ CIIL  M   N O P R S T UV WZ
The reader will have no difficulty in tracing the rudiments of our Roman letters, in the above tally alphabet
of the Druids. In all nations, alphabetical characters
were not only used as symbols but were considered to
possess supernatural virtues.  Thus Colphotorios, the
1 Thus Taliesin boasted of his knowledge in this art.
I am acquainted with every sprig,
In the cave of the Arch diviner.   (W. Arch. i. 34.)
Again, in a Poem entitled: " The First Greeting of Taliesin."
The points of the counterfeited trees,
What is it they whisper so forcibly?
Or what various breathings
Are in their trunks?
These are read by the Sages
Who are versed in science.  (Ibid. i. 33.




90                   LECTURE VI.
philosopher, who was " deeply learned in the knowledge
of spirits and cabalistic spells, in talismans, astrological
aspects, and in magic and the black art, invented an
alphabet to conceal his secrets. Philosophers and learned
men have used this alphabet in their books and writings
n preference to others, on account of its diflerent extraordinary qualities. The alphabet of' the sign Aquarius,
under the influence of Saturn, was use(l by tile Chaldeans
and Sabeans in their incantation books, and also in their
inscriptions relative to the science of spirits.  And one
of the first Pharaohs of Egypt constructed wonderful
talismans and magical alarm posts, in an alphabet of' his
own invention."16 In like manner the druidical alphabet
was esteemed to be magical. Ledwich says the same
thing of' the Irish alphabet, which was hence called
Bethluislion na ogma, or the alphabet of' cabalistical letters; and it is well known that the Runic characters were
used by Odin for magical charms and imprecations.
The general symbols of the Druids were, however,
more diffuse and extensively diversified; and, like the
hieroglyphics of other nations, were used as a mantle to
conceal the acroatic or ineffable doctrines and secrets of
their Spurious Freemasonry. Thus the serpent or dragon
was a received hieroglyphic of the deity; and an egg of'
the creation or deluge; whence the ovum anguinum became the distinguishing mark of' a druid, as the representative of him, who created the world out of chaos, and
renewed it again after its destruction by the waters of
the Deluge. The same spiritual officer was also known
by his wand or rod, and his rings and glains; all emblematical of some peculiar properties which were supposed to be vested in him  by virtue of his sacred character.  The rod signified peace; the ring, eternity and
power; and the glain, or boat of glass, was a symbol of
preservation. These were sacred amulets, and believed,
from  their symbolical properties, to possess a secret
power of averting danger. The goddess Ceridwen was
symbolized or represented by a ship, a hen, a mare, a cow,
a grain of wheat, and other emblems; by a scientific
combination of which, various points in her character
16 Hammer. p. 7. 12. In this book are a host of testimonies to the
sanue effctL




LECTURE VI.                  91
and history were exemplified. The cauldron of the goddess was elnblematical of the arts and sciences; a bull
represented the sun, and a beaver the patriarch Hu or
Noah; for which this reason has been assigned.  "The
piatriarch had built himself a vessel or house, in which
hle had lived in the midst of the waters; and which had
deposited that venerable personage and his family safe
upon dry ground. So the beaver is not only an amphibious animal, but also a distinuished architect. He is
said to build a house of two stories; one of which is in
the water and the other above the water; and out of the
latter he has an egress to dry ground.''17
The bee was an emblem of industry; the primrose, of'
dignity and power; the vervain of' vaticination; the
selago of divine grace. The oak was an hieroglyphic of
the supreme god; and also symbolized an expanded
mind, as the reed figured deceit, and the aspen leaf instability. The misletoe was an emblem of' fecundity;
the rainbow of protection; and for this purpose it was
feigned to surround the candidate during his initiation.
The white trefoil was a symbol of union, not only from
the circumstance of its including the mystical triad; but
also because the Druids saw, or pretended to see, in every
leaf, a faint representation of' the lunette or six days
moon, which was an object of their veneration fiom its
resemblance to a boat or ark. It was the powerful pledge
or symbol which demanded and conveyed mutual aid in
the moment of peril; a never-failing token of everlasting
brotherhood, esteem, goodwill, and assistance, even unto
death. The chain was symbolical of the penance imposed
on every candidate for initiation by his confinement in
the pastos. The phrase, "; lie submitted to the chain,"
implied that he had endured the rigours of preparation
and initiation with patience and fortitude. The spica, or
ear of corn, was an emblem of plenty and prosperity; and
a wheat straw was an invaluable symbol, and the conservator of many potent virtues.
Thus I close my view of the hieroglyphics and symbols
which were peculiar to the Spurious Freemasonry; and
it will be observed that the hierophant made a marked
distinction between them. Thus hieroglyphics, as the
17 Davy. Dru. p. 267.




92                 LECTURE VI.
word implies, were used to represent divine or super.
natural things, while symbols were confined to those
which were sensible and natural; and hence, in the spirit
of their maxim, that sacred things should be confined to.sacred persons, hieroglyphical knowledge was in the
custody of the priests alone; while others of the initiated
were amused with symbolical illustrations. This distine
tion was too refined for general use, and, therefore, th
priests were ultimately obliged to invent a new kind of
hieroglyphic to preserve their peculiar secrets from being
known.
Now though we deny that our system of Freemasonry
was derived from the mysteries of heathen nations-for
the offspring of pollution can never be made pure-yet I
see no reason to reject the theory that, at its restoration
by the Essenes and their successors, nay, probably at the
building of king Solomon's temple, an arrangement, corresponding, in some of its component parts, with the
symbolical system of Egypt, might, (for it is impossible
to speak decisively on so intricate a point,) be incorporated into the original science; and be retained as a
convenient mode of embodying and transmitting solemn
truths, not only to secure their preservation, but also to
produce a striking and permanent effect upon the mind.
The extent to which they corresponded will be seen in a
subsequent Lecture.




LECTURE l  VII.
THE TRUE FREEMASONRY IN ALL AGES SHEWN TO HAVE
BEEN  " VEILED IN ALLEGORY AND ILLUSTRATED  BY
SYMBOLS."
Lo, where our silent emblems breathe
Their sacred influence o'er the soul,
In mystic order rang'd: while round the whole
A starry zone the sister virtues wreathe.
Ye, who by compass, square, and line,
Those hidden truths can well divine,
To all besides unknown.
Waller Rodwell Wright.
SPECULATIVE FREEMASONRY, as preserved and practised
by the small portion of mankind who had not deviated
from the true worship of the Creator, ran, like an irregular vein of gold amidst a heavy stratum of impure metal,
throughout all the mysterious institutions of the ancient
world; and its symbols and hieroglyphical interpretations, though of pure origin, became to a certain extent
polluted by their introduction into the system of Spurious
Freemasonry for the purpose of conferring a real value
on its complicated ceremonies.
It will, therefore, be highly interesting to inquire in
what manner, and to what extent the Jewish and Christian symbols may be assimilated with those of Freemasonry. But whatever might be the utility and worth
of symbolical instruction in the caverns of initiation, we
find it enunciated with still greater clearness and perspicuity under the patriarchal, Mosaic, and Christian dispensations; and even invested with the sanction of the
Deity.
The ancient mythologies of all nations, display, in
striking colours, the fondness of an unsophisticated




94                  LECTURE VII.
people for allegory; and the history of the heathen
deities affords ample evidence of the existence of such a
taste. In the infancy of the world poetry reigned triumphantly over the human heart, and expanded itself, not
merely in thought, but in allegorical language and design.
If the ideas of an uncultivated race were confined within
narrow limits, they were rendered expressive by being
embodied in poetical language, and embellished with
figures of rhetoric, whncllle originated the art of picture-writing,; which, as we have seen, was probably used
before the Flood.  But of all others, the Hebrew language was peculiarly susceptible of' allegorical imagery.
Take an instance fiom the prophecy of Isaitah.  "My
hand hath found, as a nest, the riches of the people; and
as one gathereth eggs that are left, have I gathered all
the earth; and there was none that moved the wing, or
opened the mouth, or peeped. Shall the axe boast itself
against him that heweth therewith?  Or shall the saw
mangnify itself against him that shaketh it?  As if the
rod should shake itself against them that lift it up, or as
if the staff should lift up itself as if it were no wood.
Therefore shall the Lord send among his fat ones leanness; and under his glory he shall kindle a burning like
the burning of a fire. And the Light of Israel shall be
for a fire, and his Holy One for a flame; and it shall
burn and devour his thorns and his briars in one day;
and shall consume the glory of his forest, and of' his
fiuitful field, both soul and body; and they shall be as
when a standard-beaier filintethl.'Tl
This passage has been selected at random: it is full of
types or hieroglyphics. And throughout the whole of
the  Jewish writings, they, in  like manner, abound.
Nothing, indeed, could be more general than the use of
symbolical machinery amongst that people, if we may
believe the testimony of learned men.  It was engrafted
into their system of worship, formed a constituent part
of the mysteries of their religion, and was carried into
operation in all their public and private avocations. No
certain canon has been laid down fobr their interpretation;
but there is a general reference to a more perfect system
of religion, of which all their rites and ceremonies were
Isai. x. 14. 18.




LECTURE VII.                 95
types and shadows. The leading truths cannot be mistaken, but the details admit of various and contradictory
explanations. Thus the tree of Life, Jacob's Visiorr, the
manna, the brazen serpent, the scape goat, the Sun of
righteousness, &c. are symbols of a nature too plain and
unequivocal to be mistaken. But the inferior emblems
have been matter of endless conjecture.
Some of' these hieroglyphical symbols have been considered of local operation by one conmmentator; while
another, adopting a more general view, has differed
widely in his exposition. Some are content with the
simple and obvious meaning; others reason upon them
analogically; While a third party resort to allegory and
mystery for the true sense; and from these causes are
often led astray by doubtful interpretations; but all
agree that an emblematical signification is to be looked
for in the ceremonies of the Jewish religion, and the
circumstances attending the establishment of the Jewish
polity. Thus by one writer the ten plagues of Egypt
are explained in reference to the ten torments and pains
of hell. " 1. As the water was turned into blood; so all
things shall be turned to the destruction of the ungodly.
2. Their frogs, signify horror of conscience. 3. Their
lice, a restless and unquiet mind. 4. The flies denote
that they shall be destitute of all help. 5. By the murrain of beasts, the perpetual punishment of their bodies
was typified. 6. By boils, anguish of mind. 7. By hail,
continual terror. 8. By locusts, the want of every good
thing. 9. By the darkness, their loss of the favour of
God. 10. And everlasting death, by the death of their
first-born."2  While Augustine refers these ten plagues
to the transgression of the ten precepts of the moral
law; and others to the same number of mercies which
were vouchsafed to the people during their sojournings
in the wilderness.
The dying Jacob, when blessing his children,-used a
series of a significant emblems to express the character
and fortunes of their respective descendants; which were
treasured up in their memory, and used as the insignia
of the tribes after the great deliverance from Egyptian
bondage. In the ancient book of Job, hieroglyphical
2 Willet. Hexapla. p. 128.




96                   LECTURE VII.
modes of expression frequently occur. The swiftness of
time is symbolized by a weaver's shuttle; aid the hypocrite's hope by a spider's web. The knowledge of' the
Deity is described as being "high as the heavens, deeper
than hell, longer than the earth, and broader than the
sea."  Man is symbolized by a flower of the field; prosperity by a lighted candle; and adversity by a candle
extinguished.
The pledge of fidelity and token of renunciation
amongst the Jews, was, taking off a shoe; and joining
of hands was a symbol of friendship and fidelity.  Going
barefoot was an emblem of sorrow and purity of heart;
as were also sackcloth arnd ashes.3  David uses the emblem of a tree planted by the water side, to denote a just
and upright man; and chaff for the worthless.  To
represent the divine justice he takes the similitude of' a
bow.  The land of Israel is designated by the emblem
of a vineyard; and the people by a vine. The expiation
of sin was symbolized by hyssop; righteousness by a
palm  tree; which was also a peculiar type of Judea;
and hence on some Roman coins, women are depicted
seated under the palm tree, overwhelmed with grief;
and circumscribed JUDA:A CAPTA. Mercy or piety were
symbolically expressed by the cedar or citron tree;
indecision by the failing of water brooks; irresolution
by the perishing of summer fruits; instability by the
evanescence of a morning cloud, and the withering away
of seed that taketh no root; despair by the silence of
the harp; righteousness and faithfulness by a girdle;
strength by a lock of hair; and industry by the ant.
The emblem to express the brevity of life was a handbreadth.4
When the prophets communicated the will of God, it
was frequently accomplished by the use of symbols or
images of material things.  As the rending of Samuel's
mantle was a type to denote Saul's loss of the kingdom;
the destruction of the altar at Bethel and the withering
3 Achilles strewed ashes on his head when overwhelmed with sorrow
on hearing of the death of Patroclus. 11. xviii. 23.
4 On this emblem Pierius says: —" In divinis literis, ut multorum theologorum est interpretatio cartaza7j, vitae brevis est quasi hieroglyphicum.
Nanm Psalmo, &c. Traductione, quam Ruffinus citat, scriptum est —
Ecce veteres posuisti dies meos.




LECTURE VII.                  97
of Jeroboam's hand were symbols of the reformation by
Josiah. Zedekiah, though a false prophet, used the
common imagery when he made him horns of iron, as an
emblem of the destruction of the Syrians. Isaiah pronounced the annihilation of Sennacherib's army by the
symbol of a hook in his nose and a bridle in his lips; and
the lenghthened life of Hezekiahl by the retrogradation
of the sun's shadow on the dial. The same prophet
typified the captivity of Egypt and Ethiopia by walking
naked and barefoot. Jeremiah symbolized the destruction of the people by a linen girdle; and their misery by
bottles filled with wine; the power of' God by a potter;
and the destruction of the Jews by breaking a potter's
vessel. By bonds and yokes he figured their captivity
under Nebuchadnezzar; and by the type of good and bad
figs, the return of the Jews with Zerubbabel, after the
seventy years should be accomplished, and the land had
enjoyed her sabbaths.
Ezekiel shewed the fearful judgments which awaited
his countrymen, by the type of hair; and their slavery
by a chain, by two eagles and a vine, and by a boiling
pot. The fearful chambers of imagery which the Lord
revealed to him in a vision, were the caverns of initiation
into the Spurious Freemasonry. The hope of Israel's
restoration was symbolized by a resurrection of dry bones.
By the emblem of a gourd, the disaffection of Judah was
reproved; the success of Zerubbabel was shown by a
golden candlestick; and the two anointed ones by as
many olive trees; while the violated covenant, and the
quarrel between the two brothers, Judah and Israel, is
forcibly displayed by that significant emblem, the two
staves, Beauty and Bands.5
Such is a brief outline, copiously illustrated by facts,
of the hieroglyphical system of the Jews at the period
of their greatest glory. It was not enough that the doctrine should be enunciated simply by the use.of metaphorical language in their conversation and writings;
but it was plainly and obviously exhibited by the frequent
use of material symbols, like those employed in Freemasonry. In some cases emblematical imagery was ex6 It will be needless to observe that all the above illustrations are taken
from the Holy Scriptures.




9S                 LECTURE VII.
tended to apologue or fable. Of this nature is the message of Jehoash to Amaziah: —" The thistle that was in
Lebanon, sent to the cedar that was in Lebanon,
saying, give thy daughter to my son to wife; and
there passed by a wild beast that was in Lebanon,
and trode down the thistle.'"6 Hence we perceive that
the frequent mention in scripture of men who " understand dark sayings, riddles, and parables,"?' referred to the
interpretation of hieroglyphical symbols. And it appears
probable that the "difficult questions" of Sheba, and
those which Dius says passed between Solomon and
IIiram, were of the same description. A remarkable
specimen how prevalent this kind of knowledge was
amongst the Jews, is found in the writings of their great
historian, Josephus; and I quote a passage in which
this learned writer explains tile secret meaning of' many
emblematical decorations which Moses had introduced
into the tabernacle. "To any man," he says, "who
deliberately and candidly examines the matter, it will
plainly appear that the structure of the tabernacle, the,sacerdotal garments, and the various vessels and instrujments appertaining to the service of the altar, bear a
strict analogy to the structure of the universe. The
ithree divisions of the tabernacle may be compared to the
earth, the sea, and the heavens; the two first of' which
divisions were open to the priests in general, whilst every
person was forbidden to enter into the last, it being peculiarly appropriated to the residence of the Almighty.
The twelve months of the year are signified by the same
number of loaves of shew bread, which were placed on
the table. The seven lamps over the branches of the
golden candlestick, refer to the seven planets; and the
seventy pieces of which the candlestick is compqsed to
the twelve signs of the Zodiac. The four colours which
are wrought into the curtains, as well the curtains themselves, are intended to represent the four elements. The
earth, from which the flax is produced, was typified by
the fine linen. The sea is represented by the purple
colour, which derives its origin from the blood of the fish
murex. The violet colour is an emblem of the air, as
6 2 Kings. xiv. 9. There are several instances of this in the Old Testament. See Judges. xi. Ezok. xxiv. xxvii. &c,




LECTURE VII.'  99
the crimson is of the fire. With respect to the garment
of the High Priest, the linen of which it is composed,
represents the whole earth, and its violet colour the
heavens. The pomegranates refer to the lightning, and
the noise of the bells to the thunder. The ephod, with
its four several colours, has a reference to the nature of
the universe; and the intermixture of gold to the rays of
the sun. The essen, or rationale, which is placed in the
middle of the garment, denotes the situation of the earth,
in the centre of the universe. The girdle which passes
round the body of the priests, is a symbol of the sea
environing the earth. The sun and moon may be supposed to be expressed by the two sardonyx stones; and
either the twelve months, or the signs of the zodiac by
the twelve other stones. The violet colour of' the tiara
resembles heaven; and it would have manifested a great
want of reverence to the Deity to have inscribed his
Sacred Name on any other colour. The splendour and
majesty of the Supreme Being are signified by the triple
crown, and the plate of gold."7
The same method of inculcating moral and theological
truths was used by the Saviour ot' mankind. This great
pattern of all that was good and virtuous, confessed that
while he spake to his disciples plainly, and interpreted
to them freely the meaning of all the symbols in which
his discourses were enfolded, he addressed the people in
parables, that "seeing, they might not see, and hearing,
they might not understand."' He designated himself by
various similitudes, to exhibit the different points in his
character, or to illustrate the doctrines which he came to
teach. If he represented himself under the symbol of a
vine, and his disciples as the branches, it was to pourtray
his character as the Father of mankind; and to shew the
intimate connection which subsists between him and his
favourite people. And this emblem was in perfect keeping with the ancient system; for Judea was usually
symbolized by a vineyard. A door or a way pointed out
the doctrine of salvation through faith in his name; and
was further emblematical of the sprinkling which the
Jews of old were commanded to perform on the side7 Jos. Ant. Jud. b. 3. 7. 7.     Mark.iv. 11, 12.




100                LECTURE VII.
posts and upper door-posts of their houses, that they
might be saved, when the destroying angel passed
through the land of Egypt to exterminate the first-born.
A shepherd denotes the manhood of Christ; light and
truth his Godhead. His doctrine was compared to leaven
put into a lump of dough; and to figure the unlimited
dominion which his religion should ultimately assume,
he likened htis disciples to a city set on a hill. The
kingdom  of heaven was a sublime object kept perpetually in view by a succession of striking and significant metaphors; all uniting their aid to confirm the
great truth of Christian revelation, a future state of'
rewards and punishments.
By the emblem of a single eye, he referred to the light
of truth; and by a wedding garment, to personal holiness.
He compared his church to a grain of mustard seed,
because of the smallness and obscurity of its origin, and
its gradual enlargement to cover the whole earth; and
to a net, which contained both good and worthless fishes,
as the church receives members of every kind —but as
the fisherman separates them, and casts the bad away, so
will the Great Fisherman, at the day ofjudgment, separate
the worthy from the wicked members of' his church, and
cast the latter into the lake that burneth with fire and
brimstone. He also adopted various emblems to point
out the repentant sinner, and the joyful acclamations
with which his contrition is received by the hosts of
heaven; such as, the lost sheep, the piece of silver, and
the prodigal; while impenitent sinners were symbolized
by tares, the barren fig tree, and the demoniac. Hypocritical pride and malice, he designated by the emblem
of a beam and a mote. If' he spake of living waters, he
referred to the Holy Spirit of God, which had been frequently represented under that symbol by the Jewish
prophets; and if he mentioned a strait gate, the symbol
plainly meant a pure and holy life. He described his
church under the figure of a pearl; the world as a
cultivated field; the angels as reapers; and the final
consummation of all things as a harvest. Thus was symnbolical instruction used and applied by Jesus Christ. IHe
knew the constitutional indifference of mankind too well
to confide in the common method of' conveying know



LECTURE VII.                 ] 0
ledge; and adopted the system of association, vhich is
more efficacious in making permanent impressions than
any other which philosophy could invent.
I have said that the J: vish religion is a type of Christianity. Let us, then, examine how the early Christian
writers allegorized and explained the symbols which they
found in the tabernacle or temple worship. The passover was an important ceremony which the Israelites
were enjoined to observe with ritual punctuality throughout their generations; and indeed it was a type of the
sacrifice of' Christ, the true paschal lamb. Every ceremony attending this ordinance has therefore been taken
symbolically, and applied to the Christian dispensation.
Thus the time of' killing the passover, viz., in the fourteenth day, or full of' the moon, when nights were light,
and darkness superseded, has been considered an emblem
of Christ coming as a Light to lighten the Gentiles, and
the glory of the people of Israel.  And it is remarkable
that the Messiah was actually slain at the feast of the
passover. On the tenth day of the month the Jews were
directed to take a lamb, and keep it four days before
it was killed.  In like manner Christ entered Jerusalem
on the tenth day of the same month, and was sacrificed
on the fourteenth.
The paschal lamb was an emblem of Christ. It was
without spot or blemish-Christ was without sin. It
was a male-Christ, was strong and powerful; and a
male was further a symbol of perfection; which equally
applies to Christ, for he was free firom sin. The lamb
was to be ka year old, and consequently at its full
strength-Christ was sacrificed in the vigourof manhood. A lamb is patient-so was Christ. Innocent —
Christ was the same. The blood of the lamb was shedas was also that of' Christ. By this ceremony the Jews
were protected from the destroying angel —by Christ's
death we are delivered from the power of Satan. The
blood of the lamb, in order to be efficacious, was to be
sprinkled on the door-posts-the blood of Christ must be
sprinkled on our hearts by faith. The lamb was to be
eaten whole-Christ is a full and perfect sacrifice for the
sins of the world. There are many and various interpretations of such types; but this specimen will be amply




102                LECTURE VII.
sufficient to display the general nature of their applicacation and reference.
The construction, furniture, and ornaments of the tabernacle have been a fertile source of allegorical exposition. I have already adduced the opinion of Josephus
on the subject; and I shall subjoin that of many eminent
Christian writers. By its three divisions were symbolized
the three Orders of the Church-Bishops, Priests, and
Deacons; and in a more extended sense it has been con
sidered as referring to the whole community of the faithful. As the High Priest only could enter into the Holy
of Holies, so this division was emblematical of Christ our
High Priest, who is now in the holiest place of heaven
as our mediator. The holy place was accessible to the
priests; and is thus an emblem of the ministers of the
Church.  While the third division, or Court, being open
to the people, was a type of the whole company of the
faithful wheresoever dispersed under the wide canopy of
heaven. The large outer Court prefiguring the mission
to the Gentiles; while the doors of the sanctuary were
composed of fir and olive to signify peace on earth; and
the two leaves of that which led to the Oracle symbolized the two theological virtues, Faith and Hope.
In the table for the Shewbread, the shittim wood of
which it was composed, was emblematical of the Holy
Scriptures; the four feet symbolized the four senses
in which they conceived those holy writings ought to be
understood; viz. historically, allegorically, tropologically,
and anagogically, the four rings referred to the four
evangelists. By the divers vessels used in the tabernacle
worship, we have been called on to understand the diversity of gifts, communicated by the Holy Spirit; the
twelve loaves symbolized the twelve tribes, including the
whole Israel of God; the altar of incense, prayer, and
thanksgiving; and the crown, eternal life. The golden
candlestick was an emblem of Christ; the metal, denoting the purity of divine grace; the seven branches
containing lamps, the seven spirits of God; and the
knops and flowers, the graces and ornaments of a pious
Christian's life. The ten curtains of the tabernacle referred to the Decalogue; the hair covering impervious
to the weather, was emblematical of the priests and




LECTURE VII.                    103
ministers who defend the church fiom heresy; the red
skins denoted those who suffered martyrdom for their
faith; while the wh$le four coverings which defended the
tabernacle, pointed to the protection which Christ has
promised to his church-that the gates of hell shall' not
plrevail against it. The boards or pillars were symbols of
the faithftl; thile bars, of the pastors of the church; and
tile foundation, Jesus Christ the Messiah of God.
The inner veil represented the h1eavens, which Christ
bath opened to us by his blood.  And, not to follow up
this part of the subject till it becomes tedious, the ark of
the Covenant was a, symbol of the divine presence; the
cherubim with which the doors and veils were profusely
adorned, were emblematical of ministering spirits who
execute the will and pleasure of the Deity; the palm
trees denoted patience; and the golden cherubim of the
Mercy Seat, referred to the quadruple figure which was
revealed to Ezekiel and St. John by visions, composed of
a man, an ox, a lion, and an eagle, facing respectively the
souiih,-west, east, and north, and signified the union of
fire, light, and air, which were the usual similitudes
under which the divine essence had been manifested!
to man.
The Apocalypse abounds with types and symbols; but
as this Lecture has already been extended to an unusual
length, and having other matters of great importance to
bring forward, I shall merely notice a few. By a crystal
river was symbolized the pure doctrines of Christianity;
trees of life, signified holy men; and frogs, impurity.
_By dogs, and sorcerers, and whoremongers, and murderers, were typified brutal, obscene, and unbelieving men,.
persecutors, and atheists; by the waters of life, eternal
happiness.
Prom  a careful perusal of the writings of the early
Christian Fathers, we find a variety of characteristic
signs used by the first professors of our faith.  Did they
wish to express adoration, their eyes and hands were
lifted up to heaven.9 Contrition was symbolized by
9 It is worthy of remark that the Greek word for a man, av&r9oros,
appears to have been derived from ava&,o'ov,, stursztm aspyiciens, looking
upward. In Ovid's account of the creation, reference is made to this distinction of man from the beasts.
Pronaque cum spectent animalia coatera terram




104                  LECTURE VII.
bending the knees; gratitude by prostration; humility by
uncovering the head, or by kneeling down and spreading,
forth the hands; piety by stretching out the right arm
with the hand open: supplication by placing both hand
on the heart; liberality by throwing back the right hand
innocence by washing the hands; fear by casting tit
eyes to the ground; and blessing by the imposition of
hands.  The sign of Faith was an upright posture of the
body; Hope, lifting up the hands; and Charity rising
from the knees. They adopted likewise
the Pythagorean pentalpha, as the sign
of salutation;  the  five  wounds  of
Christ being imagined to correspond
with the five angular points of the
figure. This was the portraiture. Again,
the body of Christ, when extended on
the  Cross, was considered a  symbol
of the Jewish Temple; his head, the
Holy of' Holies; his breast, the altar;
his feet, the eastern portal; and his
stretched out hands, the north and south doors of the
edifice.  "In  like manner the same figure, called by
Bishop Kennet, the pentangle of Solomon, which was
used as the banner of Antiochus Soter, was employed all
over Asia in ancient times as a charm against witchcraft.
It was anciently in use among the Jews, as a symbol
betokening safety; and to this day the English shepherd
cuts it on the grass, or in the green sward, little thinking
of its ancient composition and signification; the entire
figure representing the Greek characters vyeas health."'0
These tokens are curious, and the Free and Accepted
lMason will derive much gratification from finding that
the same observances which he has been taught to
esteem, as being the conservators of great symbolical
Os homini sublime dedit; ceelumque tueri
Jussit et erectos ad sidera tollere vultus.
And our own Young has deduced from man's upright form a lesson
of devotion.
Nature no such hard task enjoins; she gave
A make to man directive of his thought;
A make set upright, pointing to the stars;
As who should say-read thy chief lesson there.
10 Cruciana p. 285.




LECTURE VII.                105
truths and important moral references, were employed
by the early teachers of our most holy faith to embody
and express, with significancy and truth, the internal
feelings and emotions of the heart.
It is wonderful to reflect on the facility with which
the hieroglyphics of heathenism passed into Christianity
Mr. Hope" has furnished a lucid view of the subject,
which may not be inappropriately quoted at the conclusion of this Lecture, although I must admit that, in
some particulars, the comparison is strained. "Among
the first Christians, the emblems of heathen deities or
worship, rendered allusive to the parables of our Saviour,
or the points of his doctrine; from being odious and
profane, became suddenly objects of respect and veneration.  Thus the vine, the genii sporting among its
tendrils, and the various processes of converting its fruit
into the most universal of beverages, all belonging,
among the heathens, to the rites of Bacchus, were by
the first Christians rendered symbolical of the labours in
the vineyard of the faith; or, perhaps, the cup of wine
which our Saviour, at the last supper, presented to his
disciples as the type of his own blood, and were thence
introduced in the edifices and tombs of Christians, -as we
see in numberless early Christian monuments, which not
only deceived the Pagans, who knew not the subterfuge,
but the later Christians also, who had again forgotten it,
and who have mistaken most of these works for heathen
relics. As the vine of Bacchus furnished the emblem
for the wine, so did the ear of corn of Ceres furnish that
fobr the bread, which, on the eve of his crucifixion, our
Saviour divided among his disciples.
The palm branch, which, among heathens, denoted
worldly victories, was made among Christians to mark
the triumphs of the cross, and was wrested from  the
hands of heathen gods to be placed in those of a saint or
martyr. Venus' dove became the Holy Ghost; Diana's
stag, the Christian soul thirsting for the living wa*ters;
Juno's peacock, under the name of the phoenix, that
soul after the resurrection. One evangelist was gifted
with Jupiter's eagle; another with Cybele's lion; and
winged genii and cupids became angels and cherubs.' Archit. p. 180.




106                 LECTURE VII.
Even the sphinx, the griffin, and the chimera of mytho-.logy, were by the Christians adopted as having the same
power of warding off evil spirits and fascination which
was supposed to belong to the head of the Gorgon.
Thl_hQyo inagwpf the cross itself was disguised in the
semblance of an insignificant ornament. At Lavinia, in
the posterior pediment of that small edifice called the
Temple of Chiturnus, we see that cross composed of'
aicanthus leaves, so blended among the surrounding
scSof0s of vine and poppy as to have escaped the eye of
later and less sharp-sighted Christians. Afterwards, a
more distinctly formed cross, covered with gems, was
used as the emble.j__f the Christian faith; and it was
not tiLl the sixth century that the body of Christ was
exhibited on it; nor was it till the council was held at
Constantinople, in 692, that the superseding of allegory
by actual representation was positively enjoined.
To the insignia borrowed from polytheism, the Christians still added others, useful in allaying the wrath
which more undisguised representations would have
r'aised.  The lamb was made to designate the meek
and faithful Christian; twelve such, in regular procession, represented the Apostles; and a thirteenth, more
exalted than the rest, and adorned by a nimbus, was our
Saviour. As the Greek word for a fish, Iyjvos contained
the initials of IEaovg Xetawos.EcoS  togs o 2orr:e, even the
inhabitants of the deep were made to represent Christ;
and the rough outline of the fish, formed of' two curves,
neeting in a point at their extremities, was made to
enclose, under the name vesica piscis, the figure of our
Saviour in his glorified state, or of the Madona, or of
the patron saint; and displayed in the pediments, or
over the porches of churches, or in the seats of bishops,
as objects destined to call forth the recollection of these
holy personages."
In the above illustrations, the well-instructed MIason
will-find many things which he has already learned in
the several Degrees of his Order; for the great union of
Speculative and Operative MIasonry at the building of
the Temple introduced a series of Jewish symbols, which
will for ever remain to dignify and adorn the science.
The architectural emblems of the First Degree may be
rather considered of' Sidonian extraction, as they emanate




LECTURE  VII.                     107
almost entirely fiom  Operative Masonry; but though
they appear to the uninitiated as mere instruments of
manual labour, yet, as they embody a mass of moral
reference, we consider them  to be jewels of' inestimable
value. And are they not so? How did Solomon inculcate industry?   Go to the ant, said he.  If, in like
manner, we desire to teach morality and justice, what
better reference can we have than to the Master's jewel?
If equality, that., tribute of th-e Deity,
WVho sees with ccqual eye as God of all,
A hero perish or a sparrow fall;
we point to that of the Senior Warden; of integrity, to
that of the Junior Warden; and each reads the Mason a
lecture, which is highly calculated to make him a wiser
and  a better man.   What can be more beautiful or
more significant than the Immovable Jewels? Even the
simple working tools of an Entered Apprentice embody
the wisdom and utility which alone would enhance the
practice of virtue, and enrich the mind with precepts of
inestimable value.
Do we pass on to the Second and Third Degrees;
the symbolical interpretation of each Floor Cloth increases in interest as we gradually advance through the
field of corn by the river side,'2 past the enriched pillars
of the temple to the awful Sanctum Sanctorum, where
ethereal Light, the essence and perfection of Freemasonry,
enthroned between the Cherubim  of the Mercy Seat,
shall reign for ever and ever.
12 Hutchinson has ventured a curious opinion respecting the above
symbol, which I do not think has been adopted by any other writer.
Being one of the attributes of Ceres, he is rather inclined to.refer it to
the spurious than the true Free Masonry. " The application which is
made of the word Sibboleth amongst Masons is a testimony of their
retaining their original vow uninfringed, and their first faith with the
Brotherhood uncorrupted. And to render their words and phrases more
abstruse and obscure, they selected such as by acceptation in the Scriptures, or otherwise, might puzzle the ignorant by a double implication.
Thus Sibboleth, should we have adopted the Eleusinian mysteries, would
answer, as an avowal of our profession; the same implying ears of corrn.
But it has its etymology or derivation from the following compounds in
the Greek language, as it is adopted by Masons, viz.: atflo colo; and
JA[tov lapis: so Xtfoit9,ov Sibbolithon. colo Lapidem, implies that they
retain and keep inviolate their obligations as the Juramentum per Jovem
Lapidem. the most obligatory vath held amongst the heathen." —Iutch.
Spirit of Masonry. Ed. 1775 p. 181.




LECTUPRE  VIII.
ENQUIRY WHETHER THE UNION OF SPECULATIVE AND
OPERATIVE MASONRY WAS ACCOMPLISHED AT TIIE
BUILDING OF KING SOLOMON'S TEMPLE.
A kingly pile sublime.
For this exhausted mines
Supplied the golden store;
For this the central caverns gave their gems;
For this the woodman's axe
Open'd the cedar forest to the sun;
The silkworm of the East
Spun her sepulchral egg.    Southey.
THE chain of social relations is constituted on such a
just and equitable principle of mutual dependency and
mutual aid, that if a single link be broken, a sense of'
disorganization is felt from the highest down to the
most inferior class in the community. Precisely thus it
is in the system of Freemasonry which we profess.
Taken collectively as a speculative and operative science,
it is the pride of human institutions. Separate these
component parts, and it becomes meagre, useless, and
void of meaning.  No person who has been initiated
into Freemasonry can have paid the slightest attention
to its principles without discovering that it is composed
of' two parts-morality and science.  And these are
interwoven with such delicacy and art, that every scientific illustration conveys some moral truth, or points,
with unerring certainty, to the Great Architect of the
Universe, as the divine source of all knowledge, and the
sole object of human adoration. When the rich treasures
of masonic lore are unfolded, the heart is improved by
its moral disquisitions, and the affections tempered into
soberness and brotherly love.  And if historic records
of the science be investigated, we shall find, in the




LECTURE VIII.               109
example of our ancient brethren, mnany instances of
lofty virtue and'scientific excellence which are worthy
of imitation. The union of Speculative and Operative
Masonry, by which our sublime science was modelled
into its present form, is an event which we hail with
pleasure, and reflect on with admiration. It took place
at the building of' King Solomon's Temple, which hence
constitutes one of the most important occurrences in the
history of Freemasonry, and contributes its aid towards
hallowing the floor of a Mason's Lodge. The subject is,
therefore, of sufficient interest to demand the cool and
impartial consideration of every brother who wishes to
understand the great principles of the science into which
lie has been initiated.
In this Lecture, therefore, I will endeavour to disentangle the subject from some of its difficulties, and to
explain the particular circumstances which produced the
union of these two branches of our science, in an intelligible and, I trust, satisfactory manner. For this purpose
I shall take a brief view of Operative Masonry as it passed
through the descendants of those primitive people who
had renounced the pure worship of the Creator, and
practised the Spurious Freemasonry, which was of human
invention.
It may not, perhaps, be necessary to recall to your
recollection the fact, that pure or Speculative Masonry
was conveyed, along with the true religion, by the posterity-or, at least, by a portion of the posterity-of
Shem and Japheth; while the arts and sciences attached
to Operative Masonry were cultivated with triumphant
success by the rest of the world. Before the time when
temples were furnished with roofs, architecture had
effected a considerable degree of refinement, which was
displayed in the altars, pavements, and appendages to
places of religious worship. Recent researches in Egypt
have produced a series of interesting facts which prove
the antiquity of architecture amongst its early inhabitants. From Wilkinson's Materia Hieroglyphica, we learn,
that before the building of King Solomon's Temple, the
Temple of Ammon was erected, and embellished by a
succession of Egyptian Princes.  Its original founder is
unknown, but Thotmos III. 1367, A. A. c. added sculptures, colonnades, and obelisks. Amon-me-ameneto built




110                 LECTURE VIII.
a propylon and an avenue of sphinxes; and Ramses III.
added a side temple, and enriched its walls with many
sculptures.  This was the monarch whose daughter was
married to KIing Solomon. The great temple at Ypsambul, with its gigantic statues and rich ornaments, was
erected by Amon-me-Ramses, 160 years before the Temple at Jerusalem.  Egyptian arclhitecture, in its palmy
state, was so sublimne, that modern writers are struck
with astonishment and awe at contemplating its vast
remrlains. Denon says: "With the Egyptians the idea of'
the immortality of God is presented in the eternity of his
temples. I have not words to express my feelings as
I stood beneath the portico of Tentyra, and thought upon
that nation of men who were capable of conceiving, executing, decorating, and enriching this edifice with every
thing that could speak to the eye and to the soul.'
Champollion exclaims: "Imagination sinks abashed at
-the foot of the 140 columns of the hypostyle hall of Carnac
or Arnmmon."  To give some idea of the vastness of this
latter temple, it may only be necessary to state, that each
of' these 140 columns was of the same diameter, and not
much inferior in altitude, to the London monument on
Fish Street Hill.  What an immense idea must we form
of the genius, as well as of the population and resources,
of a country which wvas capable of erecting such stupendous buildings?
In the catalogue of expert architects of antiquity, the
Tyrians will occupy a high and conspicuous place. Their
ancestors had been masters of Egypt for more than two
centuries; and when driven forth 700 years before the
period to which 1 now desire to call your attention, viz.,
the era of King Solomon, carried with them the learning
and talent for which that nation was so justly celebrated.
And the posterity of these architects, living in constant
communication with Egypt, were further improved by
studying the great examples which the temples and monuments of that people exhibited, and which were unequalled in any other. part of the globe.
-Art thrives- most
Where Commerce has enriched the busy coast.
He catches all improvements in his flight,
Spreads'foreign wonders in his country's sight;
Imports what others have invented well,
And stirs his own to match them or excel.  Cowper.




LECTURE VIII.                 111
Their fame was so celebrated, that every thing which
displayed superior taste or elegance, not only in the
erection of splendid buildings, but in ornamented glass,
working of metals, fine linen. or rich colours, was, by
universal consent, distinguished by the epithet of Sido-'
nian.1  TwQ hundred yoears before the building of the`
Teple, the city of T.yxe was erected "by a body of
Sidonian masons from Gabala, under their Grand Master,
and proper princes or directors, who finished the lofty
buildings of the city, with its st-rong walls and aqueducts,
in a manner which greatly conduced to the honour and
renown of those who planned and conducted this grand
design."2
Here, then, we have a specimen of the skill displayed
by the early Tyrian architects. Their city, though perhaps in its infancy, of no considerable magnitude, contained in its magnificent columns, porticos, and palaces,3
the germ of scientific knowledge. But it was a body
without a soul. It wanted the invigorating impulse
which can only be supplied by a full revelation of the
Omnipresent Deity. This vivifying principle was inherent
in Speculative Masonry. And when Operative Architecture was animated by this pure spirit, it produced a
building which was the admiration and wonder of the
ancient world; and fbr richness and glory has not been
exceeded, even in the bright era of science which suc.
ceeded the invention of printing, when all the knowledge
and experience of former times became accessible to every
enquirer. " Religion," savs a modern writer, " thus being
the parent of' architecture-and a style, a symbol, device,
or emblem, appropriated at first to religion and to nothing
else-its object is to produce a devout abstraction in the
spectator. The effect is heightened by its antiquity, and
a certain mystery veiling it. It follows, then, that all
styles of architecture are hieroglyphics upon a large
scale, exhibiting to the heedful eye, forms of worship
widely differing from each other; and proving, that in
almost every religion with which we are acquainted, the
form of the temple was the hierogram of its god, or of the
peculiar opinions of its votaries."4
Strabo. J. 1G.                 / Noorth. Const. p. 19.
s Menand. ap Jos Aif ) ud. 1. viii. c. 2. 4Bardwell's Temples, p. 55.




112                  LECTURE VIII.
Hastening to the time of the monarchy in Israel, we
find Hiram, King of Tyre, much celebrated for his architectural knowledge. He spread out the city to the temple of Jupiter, by adding many magnificent buildings,
constructed of immense blocks of stone united with cement of the same colour;5 amongst which were two new
temples, one of which was consecrated to Hercules, and
the other to Astarte, the queen of heaven.  And the
temple of Hercules soon became a central point, round
which all the Phenician nations assembled to celebrate
the rites of worship, as the Jews were commanded to
do at Jerusalem, and the pugnacious States of Greece at
the temple of Jupiter Olympus.
The-Spurious Freemasonry of the Tyrians was called:the Mysteries of Thammuz.  It was celebrated by Hiram
with all the pomp and solemnity which characterized
*these institutions in any part of the world.  And while
the Tyrians practised Operative Masonry as a science
from which they derived both pleasure and profit, their
near neighbours were elngaged in the beauteous celebraitions of Speculative Masonry, under the superintendence
of their Grand Master, David, King of Israel.6 A league
of the strictest amity and brotherly love subsisted between
these celebrated men, as the representatives and Grand
Masters of.the two branches or divisions of Freemasonry.
Nearly three thousand years had elapsed since they were
rent asunder by the violation of Brotherly love in the
first fratricide; and they were soon to be reunited for
another period of equal longitude. Passing events hastened the accomplishment of. an union so pregnant with
beneficial consequences to all posterity. Let us, then,
consider the proximate causes by which this great design
was accomplished.
When David found his flourishing kingdom in a state
" Alex. Mag. 1. 2.
6," In the first ages of the world, between the Jews and the Phenicians, there happened a great disagreement in maintaining of interests,
rites, and ceremonies; but after some debate between them, the Jews
taking a fancy to the Phenician worship, the Phenicians answered their
kindness by affecting their mysterious doctrines and ceremonies; and so
they exchanged the one for the other. The Jews sent their traditions,
laws, and mysteries, in lien of which was returned, a set method of idolatry. This went on from the time of the Judges; yet grew not up to its
mature and full perfection till Solomon's time." (Sammes. Brit. p. 73.)




LECTURE VIII.                113
of profound peace, he had leisure to reflect on the impropiety, and, as he humbly thought, the sinfulness of
dwelling in a princely palace, while the Ark of God, and
the sacred symbols of his majesty, were deposited in a
fragile and insecure tabernacle. Animated by divine
wisdom,
Beneath whose clear discerning eye'The visionlary shadows fly,
Of folly's painted show;
He saw through every fair disguise,
T'hat all but virtue's solid joys
Is vanity and woe.
Carter.
And impressed with the pious principle that the most
effectual method of securing God's favour was by providing and maintaining a national Temple for his worship, he
conceived the magnificent design of erecting a building
to the honour of God which should eclipse all the temples then existing in the world. The idea was sublime,
but its execution was not permitted. The man after
God's own heart devoutly bowed to the decision, and
contented himself with procuring plans from the architects of Tyre, and collecting materials for the work, in.
perfect acquiescence with the divine promise that it
should be completed by the wisest and most accormplished
_of his children. This assurance animated his zeal; and
with prodigious labour and expense he heaped together
vast treasures of gold and silver, wood and stone; which
after his death were still more extensively increased by
Solomon his son, and successor to the throne. Soon,
however, this wise king became conscious, from an examination of the plans left to him by his father, that the
work was on too extensive a scale to be executed by his
own unaided resources; and, therefore, he made that
famous application to the Grand Master of Operative
Masonry which is recorded in the books of Kings and
Chronicles.
-This application constitutes an era of great importance
in the annals of both Speculative and Operative Masonry.
The critical moment, which was to determine whether'they should remain forever separate, was at hand. Various
causes contributed to accelerate their union; and the
embassy of Solomon to Hiram, his father's friend, was
the immediate agent of its triumphant completion.




-114               LECTUlRE VIII.
The children of Israel, in every age from thyeir miraculous deliverance out of captivity, had been inordinately
attached to the subtilties of Egyptian IFreemnasonry. St.
Chrysostom has recorded that they entertained an increasing fondness for the  cinscating splendours o(f this spurious
system. And it could scarcely be otherwise. AMan is by
nature prone to superstition —iond of prodigies and tales
of wild adventure.  Traditions of the wonders contained
in the mysteries of' Thammuz, descended fiom faither to
son; augmented, as unguarided traditions always are, by
exaggerated statements and fabulous narrations, which
absorbed the attention of the Israelitish youth, and excited the voluptuous desire to participate in imaginary
pleasures that were denied by the practice of their
own religion. The means of gratification were at hand.
4The Tyrians held their Lodges periudically, in which the
Spurious Freemasonry was celebrated in all its imposing;splendour. The beautiful temples and places of initiation
were thrown open to the enlightened Epopts. And we
need scarcely wonder that they were highly attractive.
In fact, nothing could resist the influence produced by
the mysterious rites of these splendid apartments, which
the architectural taste and genius of that people had furnished and decorated with every requisite which might
give effect to the ceremonies. The people of the Lord;were seduced by the pompous rites and magnificent festivals of Tyre, and longed to unite their voices in the
fascinating harmony which chanted the praises and recounted the presumed virtue,s of fictitious deities. This
propensity was not unobserved by him  who seeth all
things, and knoweth the very thoughts and intents of
the heart.  He saw-he pitied human weakness-and
graciously resolved to wean his people from these allurements. For the purpose, therefore, of inducing them to
adhere to their own worship in preference to the idolatries which accompanied the imperfect system practised
at Tyre, he permitted a gorgeous temple to be erected
for their use, which excelled, beyond all comparison,
every existing edifice in riches and glory.
It, is clear that there was a familiar intercourse between
the Israelites and the Tyrians, which was facilitated by
the use of a common language; for the Punic tongue,
according to Dr. Pritchard, was nearly pure Phenician or




LECTURE VIII.                 115
Hebrew.7  This, indeed, was a necessary preliminary,
without which, no benefits of any imiportance could have
been realized. And it may be presumed that the Light
was permitted to illuminate this branchll of' Spurious
Freemasonry, with a greater degree of' brilliancy than
was conveyed to those. which were removed to a greater
distance fromn its source.  The ancestors of these Tyrians,
when they ruled in Egypt, worshipped the true God,
and practised the true Fl1reemasonry; neithler had they
much degenerated in the time of Abraham; as is evidenced in the history of' Abimelecli. A portion, therefore,
of its benignant spirit might still remain to hallow the
league between David and Hiram. Is it probable, then,
that any of the Israelites were actually initiated into the
___Tyriia  Freemnasonry? It is probable; not only from the
above reasoning, but firom the fact that they were members of the Lodges of Operative Masonry; and the more
permanent and endearing connections of husband and
wife, parent and child., were common amongst them;
and the most expert architect and designer that the world
ever beheld, sprang from such an union.
From these united causes Hiram was induced to return
an answer to Solomon's communication, which contained
the language of amity and esteem. He agreed to extend
the fraternal bond of that charity and brotherly love
which was common to both the true and Spurious Freemasonry, by furnishing cedars and other timber from the
forest of Lebanon for the erection of a temple to the
living God; and providing the most expert architects in
his -dominions for its construction; on the simple condition of receiving  certain supplies of provisions in
exchange. And he performed his contract with princely
munificence and masonic candour.
But even this would have been insufficient to produce
any satisfactory result, without the presence of a Master
mind to animate and direct the proceedings. And the
King of Tyre furnished this Master mind in the person of
his chief architect Hiram Abiff, by-whom the reunion of
Speculative and Operative M.M3asonry was to be consummated. Having been born and educated in Tyre, he had
7 See Bochart's Geog. Sac. p. 800, and also Conybeare's Theological
Lectures. The Tyrian language was indeed a dialect of the Hebrew.




116                 LECTURE VIII.
received initiation from the priests of that people; and
it is highly probable that he had risen to the rank of an
Hierophant or Grand Master of the Spurious Freemasonry. But his mother was an Israelite, and it is
scarcely credible that his great and. aspirin, genius would
be contented with any thing less than a perfect know-.ledge of all the rites and ceremonies attached to the
Jewish religion as well as those of his own country; or
that he would remain blind to the superior advantages
which the true Freemasonry presented. In a word, he
was inspired by Jehovah to distinguish between good and
evil-right and wrong.
-him within a finer mould
She wrought, and tempered with a purer flame.
To him the Sire Omnipotent unfolds
The world's harmonious volume, there to read
The transcript of himself.      Akenside.
And what was the fruit of this knowledge? An earnest
desire to perform the will, and to promote the glory of
God. He soon acquired the influence of talent with the
Grand Masters; and, by a judicious exercise of prudence
and zeal, he induced them to unite the essentials of both.systems, viz., their morality, brotherly love, and science,
and to constitute one Grand Lodge in which these principles should form the bond of union. This Grand Lodge
was the main spring that moved and directed the vast
machinery which was put in motion to construct that
magnificent edifice; and Hiram Abiff was the animus
which directed every movement. Both sacred and profane records fully prove that this curious artist justly.
merited the honourable apellation of Great, whether we
consider him in his moral or scientific character. As an
architect none could ever compete with him, not even
Aholiab and Bezaleel, though inspired from on high. As
an embroiderer he stood unrivalled; as a sculptor antiquity can produce no parallel; and as a mechanic he
outshone all his predecessors. 6" He was the most accomplished designer and operator upon earth," says Anderson,
" whose abilities were not confined to building only, but
extended to all kinds of work, whether in gold, silver,
brass, or iron; whether in linen, tapestry, or embroidery;
whether considered as an architect, statuary, founder or
designer, he equally excelled. From his designs, and




LECTURE. VIII.                 117
under his direction, all the rich and splendid furniture of
the temple, and its several appendages, were begun, carried on, and finished.8
Every preliminary being at length arranged, Hiram
Abiff proceeded to execute his high commission. He
formed Lodges of Master Masons, Fellow  Crafts, and
Entered Apprentices; each class under its Grand Lodge
of Excellent or Superexcellent BMasters. Numbers of the
Israelitish people were admitted into the inferior degrees;
while their chiefs and princes were exalted to the highest
hlonours of the Craft.  There are extant Amongst Masons
many remarkable traditions respecting the forfiiation and
management of these.Lodges, in each degree of the united
system, both in the quarries, the forest, and at Jerusalem;
with the mode of working, and the amount of wages. A/
brief detail of the plans which were'used on this great'
occasion may be interesting to some, and acceptable'
to all.
First, there was one supreme Grand Lodge, in which
Wisdom, Strength, and Beauty were personified in the
three Grand Masters-S K I-H K T-H  A B. No other
persons were permitted to share in the knowledge of
those vast designs which formed the subjects of consultation with the illustrious Three. They alone were in
possession of the true secrets of a Master Mason; and
when the foundations of the Temple  were laid, they
placed these secrets in a sure and sate depository, that if
accident or the decrees of heaven should throw over them
the shade of temporary oblivion, they might still, at some
future period, reappear as guides and beacons to posterity.
This was called the Sacred Lodge. It was held in a crypt
beneath the spot where the Sanctum Sanctorum, or Holy
of Holies, was placed in the bowels of Mount Moriah.9
Of this Lodge it was that Solomon our supreme Grand
Master said: " Wisdom hath builded her house; she hath
hewn out her seven pillars."'~ And it was by the exer8 Noorth. Const. p. 33.
9 3Maundrell says that " in a garden lying at the foot of Mount Moriah,
he was shewn several large vaults, running at least fifty yards under ground.
They were built in two aisles, arched at the top with huge firm stone, and
sustained with tall pillars, consisting each of one single stone, two yards
in diameter. This might possibly be some work made to enlarge the area
of the temple; for Josephus describes something like it."'O Prov. ix. 1.




1183                    LECTURE  VIII.
cise of the Wisdomnl    which was inherent in him, and of
which he was the personification as the first Great Pillar
of the Grand Lodge, that he preserved the secrets of a
Mlaster Mason from  utter extinction.
With this Grand Lodge originated the union of Spe-'culative and Operative Masonry; an union which produced the temple at Jerusalem, which was so celebrated
throughout the ancient world.  Speculative Masonry was
represented by Wisdoln, in the person of king Solomon;
and Operative Masonry by Strength in tile person of king
HIiram; while Hiram  Abiff; or Beauty, was the personification of both united.  Witlrh these elements a system
was constructed which still exists in all its purity and
elegance; and will contribute blessings to the human
race till time shall be no more. It is presumed that
Solomon, who married an Egyptian Princess,12 had been
initiated into the Spurious Freemasonry of that people;
and had thus acquired a knowledge of the mysterious
principles of their architecture; and of the system  of
symbolical machinery which distinguished all the Eastern
institutions.  This knowledge would render the above
union more easy of accomplishment; and hence Operative
Masonry being endued with all the advantages derivable
" In speaking of the Wisdom of our Grand Master, a decisive testimony
of which is contained in our Sacred Books, (Kings iii. 12.-2 Chron. i.
11, 12.) Josephus notices some curious instances of the superstitions
which lhtd been engrafted thereon in subsequent ages. "'These extraordinary gifts were not bestowed upon Solomon in vain; for he composed
charms and incantations for expelling the diseases of the human body.
He left several manuscript forms of conjuration, by means of which people
obtained an effectual relief from evil spirits, which never returned; and
his directions for removing complaints of this nature are to this time
much practised by the people of our nation. I was present when -a
countryman of mine, named Eleazar, dispossessed divers persons before
Vespasian, his sons, and several officers and soldiers. A ring, under the
seal of which a certain root was conveyed, was applied to the nostrils,
and it being smelt to by the demoniac, the evil spirit was instantly drawn
out by the nose. In this operation the man was thrown down by the
spirit. Eleazar repeated charms and incantations invented by Solomon,
whose name he frequently introduced, and adjured the devil to trouble
the party no more. After this, Eleazar placed a vessel of water near a
man who was possessed, and adjured the devil, upon quitting the person,
to overturn it, which was accordingly done. This was an incontrovertible
testimony of the wisdom of Solomon." (Ant. Jud. b. viii. c. 2.)
12 This union was not forbidden in the Jewish law. (Deut. xxiii. 7.)
The Jews were allowed to marry with any nation that practised the rite
of circumcision.




LECTURE VIII.               119
from Light, Charity, and Morality, was elevated into a
science capable of forming vast designs, and of astonishing mankind by the perfection and rapidity of their execution.
Virtue alone outbuilds the pyramids;
Her monuments shall last, when Egypt's fall.
Young.
There was also a subordinate Grand Lodge of Operative
MIasons, in which Beauty presided in the person of Hiram
Abiff, and his Wardens were the noble princes Tito
Harodim and Adoniram; who were placed at the head of
the levies from Jerusalem. The Masters of the twelve
tribes were appointed by King Solomon to superintend
the work.
Joabert presided over the tribe of Judah.
Stolkyn       "        "       Benjamin.
Terry         "  "             Simeon.
Morphey       "        "       Ephraim.
Alcuber       ".   "        Manasseh.
Dorson        "        "       Zebulun.
Kerim         "       "       Dan.
Berthemar    "    "           Asher.
Tito         N"       "         aphtali.
Terbal        "       "       Reuben.
Benachard     "   "           Issachar.
Tabar         "       "       Gad.
These twelve presidents rendered a daily account of their
respective tribes, and received the power of punishment
and reward according to desert. They were also the
medium for distributing the workmen's wages. The
apprentices, fellow crafts, and masters, were partitioned
into Lodges, and the utmost regularity was preserved
throughout the whole undertaking. In the quarries bf
Tyre were two Lodges of Superexcellent Masters, as Supervisors of the work; over which Tito Zadok, the High
Priest, presided: these were the Harodim. There were
also six Lodges of Excellent Masters; eight Grand Architects, and sixteen Architects-men of superior talent,
wvo had been selected for their proficiency in the sciences,
and placed as superintendents over the workmen. This
was a necessary provision; for thus they were enabled to
regulate the proceedings, and to preserve order and
arrangement in the several departments which were
6*




120                  LECTURE VIII.
assigned to them.  There were three classes of Masters
in thirty-six Lodges, called the Menatzchim; and 700
Lodges of Ghiblim, or Operative Fellow Crafts, under
Hiram  Abiff, their Grand Master.  The number of perso-s e"hiibloyed in every department amounted to 113,600,
besides 70,000 labourers.l3 In the forest of' Lebanon the
same classes were arranged, al though varying in numbers,
with the addition of 10,000 Entered Apprentices, in 100
Lodges; over which Adoniram  was constituted Grand
Master.l4  It will be observed that each of the above
degrees had its distinguishing signs, words, and tokens;
without which confusion and disorder could scarcely have
been prevented.  The Apprentices mes.sedb bseven in a:company, and the Fellow Crafts by five.  The Masters
and Wardens of all these Lodges were men of enlightened
Yminds and matured understandings, well skilled in geometry and the rules of proportion.  They trained their
respective brethren and fellows to the practice of blending moral virtue with the pursuits of science; and inculcated Charity or Brotherly Love as the distinguishing
feature of their profession. Nor were the Cardinal and
Theological Virtues omitted in their dispositions. What
were the results of this moral and scientific training?
Why, it produced an inviolate adherence to order, and a
spirit of Fraternal union, which gave energy and permanence to the institution; and enabled it to survive the
wreck of mighty empires, and even to resist the destroying hand of time.
Hence,'midst the ruins of three thousand years,
Unhurt, unchang'd, Freemasonry appears.
Her towers and monuments may fade away,
Her truth and social love shall ne'er decay.
Woods.
Thus was constituted the united system of Speculative
and Operative Masonry, a system which, in all ages, has
13 Jos. Ant. Jud. b. viii. c. 2.
14 There may appear a ditsrepancy in this estimate of numbers. Some
think that the. only actual Freemasons who were present at this building
were the 3,300 overseers mentioned, 1 Kings v. 160, added to the 301)
who were called Ghiblimites, and were in fact masters over the rest.
This account, therefore, gives 300 Masters, 15,000 Fellow Crafts, and
2100 Entered Apprentices in 300 Lodges.  But I am inclined to think
that the statement in the text is more in unison with ancient rmasouic
belief.




LECTURE VIII.               121
refined the feelings, and purified the heart, which has
been productive of human happiness, and led the enquiring brother from the works of nature up to nature's
God.
When a sufficient quantity of stone and timber had
been provided, the brethren were assembled in the extensive plains between Succoth and Zarthan, where the
whole materials were arranged, squared, and carved;
having been first carefully measured under the architect's
own eye, and the shape delineated by dark lines; each
Lodge having its particular mark and number, that specimens of imperfect workmanship might be known and
submitted to general reprobation. These preliminaries
being completed, the workmen were at length conducted
to the summit of Mount Mloriah; and with materials
thus scientifically prepared, the building was completed
without the assistance of axe, hammer, or metal tool;
that nought might be heard amongst the workmen of
Zion but harmony and peace.
No workman's steel, no pondrous axes rung,
Like some tall palm the noiseless fabric sprung.
Heber.
iThere appears to have been a peculiar idea of pollution in the use of iron tools about the holy structure of a
temple. In the directions given by the Almighty to
Moses from Mount Sinai, respecting the construction of
the tabernacle, and more particularly about the altar, the
use of metal tools is prohibited in the strongest terms.15
And David, in the prospect of the temple's desecration
by unsanctified hands, complains,16 as the greatest aggravation of' insult which the adversary could offer, that the
carved work thereof was broken down with axes and
hammers.
But while specimens of imperfect labour.were marked
with censure, superior merit was rewarded by a public
testimony of approbation. This formed a passport to
favour and employment in other countries when the temple at Jerusalem was finished. Nothing could have a
stronger tendency to rouse dormant talent, or to excite
virtuous emulation, than the system of reward which
was adopted on this occasion. A number of gold medals'5 Exod. xx. 25.    16 Ps. lxxiv. 6.




122                 LECTURE VIIL
were provided, of the size of' a Shekel, with the word
FREE impressed on both sides. These were presented tc.deserving men, and worn by them as proud trophies of
merit.. And they constituted an undeniable certificate
of qualification for great undertakings which required the
united aid of genius, learning, and experience.
During the preparation, according to the legends of
Freemasonry, the workmen's wages were paid daily,
weekly, monthly, and  quarterly, in  their respective
Lodges; and when the temple was nearly completed,
they were ptid in..the  Middle Chamber. This celebrated
apartment was accessible by a winding staircase of stone;
the foot of which was guarded by the Junior Warden, and
the summit by the Senior Warden of a Fellow Crafts'
Lodge.  And how were these wages paid?  Without
fear or scruple, says the legend, because their employers
were entitled to their unlimited confidence. And if an
unauthorised hand was stretched out to receive the remuneration of' a Craftsman, punishment was summary and
certain, so strictly were the arrangements of discipline
enforced.  The coin in which they were paid was a Shekel of silver, which weighed about half an ounce, and
was of the value of two shillings and sixpence of our
present currency.
It bore an one side a pot of manna, circumscribed SHE
KEL OF ISRAEL, and on the reverse, the budded rod of
Aaron, and the legend JERUSALEM  THE HOLY.17  The
17 " Some of these Shekels were in the possession of Maimonides, and
the Rabbi Azarias among the Jews, and of Morinas, Montanus, Villipandus, and others among the Christians. The mark on one side is supposed to have been Aaron's miraculous rod budding for the almonds; and
on the other, the pot of manna. The letters over this last, not being




LECTURE VIII.                      123
amount paid to each individual was equal to the number
of his Degree squared. Thus the Apprentices received
one Shekel per day. Those who had attained the second
or Fellow Craft's Degree were paid 2 x 2=4 Shekels. The
third Degree, 9 Shekels. And advancing in the same graduated scale to the highest, or Superexcellent Degree, which
was the ninth, each brother received 9 x 9=81 Shekels, or ~10 2s. 6d. of our money.  The aggregate amount
of wages paid for this splendid edifice is said to have been
nearly equal to ~100,000,000 of our present money.
" The whole expense of this building," says Prideaux,
"was so prodigious as gives reason to think that the
talents, whereby the sum is reckoned, were another sort
of' talents of far less value than the Mosaic talents; for
what is said to be given by David, and contributed by
the princes towards the building of the Temple at Jerusalem, if valued by their talents, exceeded the value of
~800,000,000 of our money, which was enough wherewith to have built all that temple of solid silver."18 How
were these vast sums raised? Villipandus asserts —
although I confess that his authority is not of much
value-that David  left behind him  treasures, to  the
amount of ~911,416,207; and we know that the princes
of Israel presented a greater sum  than David.  In addition to these treasures, Solomon devoted the greater part
of his immense riches to the  same purpose.   Every
voyage to Ophir produced 450 talents,19 which amounts
to ~3,240,000 sterling of our present money.?
plain enough, are variously conjectured to stand for the name of God, of
Israel, David or Jerusalem; as for the inscriptions round the two sides,
Dexcept a small variation of the character and orthography between those
extant coins, they plainly answer to those in the modern Hebrew; on the
one side, Skekel Israel;-and on the reverse, Jerushalaim Hakadosha."
(Univ. Hist. vol. 2. p. 212.)
18 Prid. Con. vol. 1. p. 6.    19 1 Chron. xxii. 14.
20 Agathercides (p. 60.) tells us that " the Alileans and Cassandrians
in the southern parts of Arabia had gold in that plenty amongst them,
that they would give double the weight of gold for iron, triple its weight
for brass, and ten times its weight for silver; and that in digging the
earth they found it in gobbits of pure gold, which needed no refining,
and that the least of them were as big as olive stones, but others much
larger. No other author speaks of any other place in the world where
it'was ever found in the like plenty." (Prid. Con. vol. 1. p. 10.) The
Dean further says, that the sum amassed towards building the temple by
David exceeded all the specie now to be found on the face of the earth.
(Ibid. vol. 2. p. 406.)




124:               LECTURE VII1.
I flatter myself that sufficient evidence has been
adduced to substantiate a fact, concerning which many
intelligent Masons have confessed themselves to have
been much bewildered. I dare not produce any internal
proofs drawn from the construction of our machinery in
corroboration of the above reasoning; but every brother
who has seriously considered the mechanism of the Third
Degree, will be enabled to furnish them for the satisfaction of his own mind.  I could imagine some slight
objections that might be urged; but they are of little
importance when put in competition with the weight of
evidence in favour of the view which I have here taken:of the union of Speculative and Operative Masonry at!this precise period.  The Wisdom  of Solomon-the
Strength of Hiram —the Beauty of Hiram Abiff, all comnbine to render this interpretation at the least feasible;
and where records are wanting, truth can only be obtained by collating and comparing historical facts which are
certain and undisputed.
At the building of King Solomon's Temple we find
Lodges-Signs and Tokens-and all the paraphernalia
by which Secret Societies in all ages have been distinguished. Here were also gradations of rank, from the
royal Grand Master, down to the lowest Entered Apprentice, and the Ish Sabbal. Lectures in Morals afnd Science
were delivered by the Masters of Lodges, for the mental
improvement of the brethren; and a series of regulations
were promulgated for the preservation of order and decorum amongst such a vast concourse of workmen, which
were enforced with the strictest severity of perfect discipline. These are symptoms of Freemasonry in its most
palmy state; and whatever advantages we may possess,
from the progress of civilization, and the harmonizing
effect of scientific arrangement, it is a question whether
our Freemasonry is more perfect in its details, than was
the system under the government of' the Sacred Grand
Lodge at Jerusalem. It was a pattern which we may
profitably imitate; and doubts may exist whether, in our
age of mental enlightenment, fewer instances of a departure from rectitude would be exhibited amongst ourselves,
were we congregated to the number of nearly 200,000
men of all ranks and classes in society. So excellent
were the arrangements, and so successful the results of
the union of Speculative and Operative Masonry.




LECTURE IX.
THE DETAILS OF THIS FAMOUS EDIFICE CONSIDERED,
FOR THE PURPOSE OF SHE WING THAT THE ABOVE
UNION CONVEYED ESSENTIAL BENEFITS TO MANKIND.
Sound the full harmonious song;
To Masonry divine the strain prolong;
And first the grateful tribute bring
To the great, the sapient king;
Who, inspired by power divine,
Made wisdom, strength, and beauty all combine
To frame, confirm, and deck the vast design.
Masonic Ode.
THE harmony and union which existed amongst the
Masons who were employed to build the Temple at Jerusalem, has been eulogised both in sacred and profane
history. This agreement arose from the judicious regulations which the wisdom of Solomon suggested for the
government of the various Lodges spread over the plains
of Zeredatha, and the forest of Lebanon; and subsequently transferred to the holy mountain of Moriah. For
"brotherly love and immutable fidelity," says Calcott,
"presented themselves to his mind, as the most proper
basis for an institution, whose aim and end should be to
establish permanent unity among its members; and to
render them a society, who, while they enjoyed the most
perfect felicity, would be of considerable utility to mankind. And being desirous to transmit it, under the
ancient restrictions, as a blessing to future ages, Solomon
decreed, that whenever they should assemble in their
Lodges, to discourse upon and improve themselves in
the arts and sciences, and whatever else should be deenmed
proper topics to increase their.knowledge, they should
likewise instruct each other in secrecy and prudence,




1 26               LECTURE IX.
morality and good fellowship; and for these purposes he
established certain peculiar rules and customs to be invariably observed in their conversations, that their minds
might be enriched by a perfect acquaintance with, and
practice of, every moral, social, and religious duty; lest,
while they were so highly honoured by being employed
in raising a temple to the Great Jehovah, -they should
neglect to secure to themselves a happy admittance into
the celestial Lodge, of which the temple was only to be
a type."
The method of preparing the materials of elegant structures remote from their intended site, so as to unite
without any visible interstices, was an art which the
Tyrian workmen derived from Egypt. The expert artists
of that extraordinary country were famous for unique
productions accomplished by this process. The great
father of history has recorded the fact. He says: " The
most celebrated of the ancient statuaries, Telecles and
Theodorus, the sons of Rhoecus, made for the Samians
the image of the Pythian Apollo. And it is said that
one-half of the image was executed in Samos by Telecles,
and the other half at Ephesus by Theodorus; and that
both parts, when put together, agreed so well with each
other, as to appear precisely as if they had been the work
of one person; and that this kind of workmanship was
never practised by the Greeks, but was very common
among the Egyptians; for that with them it was not
usual to judge of' the symmetry of a figure by the sight
of the whole, as with the Greeks; but that when the
stones were quarried and properly cut out, they then
proceeded by proportion from the smallest to the greatest; and dividing the whole fabric of the body into one
and twenty parts and a quarter, they arranged the whole
symmetry accordingly. And hence, when their artists
consult with each other about the magnitude of any
figure, although separated from each other, they still
make the results agree so well, that this peculiarity of
their practice excites the greatest astonishment. And
that the image in Samos, according to this refinement
of the Egyptians, being divided from the summit of the
head and as far as the middle, is still perfectly consistent
with itself, and in all parts alike."
The same description of masonry was used in the walls




LECTURE IX.                127
of Byzantium, which were erected about the time when
the Ty.rians built Carthage, and long before the Temple
of Solomon was designed. These walls, says Herodian,
were composed of such immense blocks, so curiously
squared, and artfully joined, as to appear like one entire
stone.
The site of the Temple had been revealed to David by
God himself, in answer to his fervent supplications;1 and
it was denominated "the Field of thle Wood."  On that
consecrated spot Abraham proved his intuitive faith, by
leading his only and well-beloved son Isaac a destined
victim to the altar of his God. Here, on the floor of
Araunah the Jebusite, David offered his mediatorial
sacrifice, by which the plague was stayed. Here, also,
the Almighty shewed to him the plan of that glorious
Temple, which was afterwards completed by his illustrious son; and on that sacred spot God declared he
would establish his most Holy Name.
Preparations were made for the foundation by forming
vaulted passages and filling up vast hollows, to produce
a level space of sufficient capacity and firmness to contain and support the intended building. There are many
Rabbinical traditions afloat in the Mishna and Gemara,
respecting the existence of a subterraneous communication between the Temple and the royal palace, which
had been secretly constructed, as a private passage for
the use of King Solomon and his successors. This is
said to have been an avenue which led to a small vaulted
chamber underneath the Sanctum  Sanctorum. It. was
furnished with an altar and its appendages, calculated
to promote a devout abstraction, holy thoughts, and
pious feelings. In this place, it is presumed, the king
spent much time in meditation and prayer, apart from
the toils of government and the cares of the world.
Here he found leisure to reflect on the attributes of the
Deity, and the mercy and loving kindness which had
exalted him to the summit of glory, and placed him at
the head of all earthly sovereigns.
The existence of this private passage has been questioned. But vaults formed a necessary part of temple
architecture in Egypt, at this early period.  The'Ps. cxxxii. 1-5.




128                   LECTURE IX.
pyramids and sphynxes were all furnished with arched
vaults.2 They contained, indeed, but one small. apartment,.accessible only by long, intricate, and contracted
passages, except in the subterranean  cavities, which
were probably known to none but the priests and
hierophants. These secret crypts communicated equally
with a chamber in the adjoining sphynx, and with each
other. They were used for the purpose of initiation
into the Spurious Freemasonry.  We have reason to
believe that all the early public buildings contained
subterraneous vaults, intended for the mysterious celebrations, or as receptacles for the preservation of such
facts or doctrines as were considered improper to be
publicly known.
Besides, vaults -are mentioned by Josephus as existing
beneath both the temple and the palace,3 and they were
repeated by Herod on the re-construction of these edifices.4 It is probable, therefore, that there was some
ground for the tradition; nor can we altogether reject
the evidence which is contained in one of the Apocryphal books of our Scriptures. It is thus recorded as an
undoubted fact, that when the desolation of the temple
was about to be accomplished by Nebuchadnezzar, the
priests furtively conveyed the sacred fire from the altar,
and concealed it in a vault, where it remained till the
re-edification of that sacred structure. And it was then
revived  by a process which Nehemiah dictated to the,priests.5  Jeremiah the prophet, also, as it is recorded
in the same book, hid the tabernacle, the ark, and the
altar of incense, in a vault or cave, and closed up the
place so securely, that it could not be discovered; but
he predicted that these holy utensils should be found
when, in God's good time, the restoration of Israel
2"Recent discoveries in Ethiopia have brought to light," says a
writer on the Egyptian antiquities in the British Museum, "arches
regularly constructed with the keystone. The same arch is also
found in the vaulted roof of a small building or portico in the
Egyptian style, which'is attached to one of the sides of the largest
pyramids at Assour. At Jebel Barkal, Mr. Waddington observed an
arched roof in a portico attached to a pyramid." These pyramids are
supposed to be of higher antiquity than the building of King Solomon's
Temple.
3 Ant. Jud. b.-viii. c. 2.         4 Ibid. b. xv. c. 14.
s2 Mac. i. 19-22.




LECTURE IX.                    129
should be accomplished.6   A  most extraordinary corroborating fact, if fact it be, is related by Philostorgius,
and after him by Nicephorus, that, at the clearing of the
foundations,7 when Julian the apostate set himself to
re-build the temple, a stone was taken up that covered
the mouth of a deep, four-square cave, cut out of the
rock, into which one of the labourers being let down by,
a rope, found it full of water to the middle of the leg,
and in the midst a. pillar reaching a little above the water,
whereon lay a roll or book wral)ped ul) in a fine linen cloth.
Being drawn up, the linen was observed to be fresh and
undecayed, and the book being unfolded, was found, to
the amazement both of' Jews and Gentiles, to contain
the first words of the Gospel of St. John, written in
capital letters.  IN THE BEGINNING WAS THE WORD, AND
THE WORD WAS WITH GOD, AND THE WORD WAS GOD.
And Maundrell says, that " in a garden at the foot of'
Mount Moriah, on the south side, he was shewn several
large vaults, annexed to the mountain, and running at
least fifty yards under ground. They were built in two
aisles, arched at top with huge firm stone, and sustained with
tall pillars, consisting each of a single stone, and two
yards in diameter."
Shall we, then, doubt, in the face of such credible
authorities, that there did exist some secret passages in
the foundations of the temple, which were accessible to
few, and those only in the very highest rank of priests
or prophets? May we not rather conclude that the
wisdom of Solomon would induce him to construct a
place for secret communings with his God; which would
derive additional sanctity by its connection with that
awful spot, consecrated by His immediate and perpetual
presence? If this reasoning possess any force, we may
suppose it to have been within the secret recesses of'
this holy apartment that his repentance was awakened,
and his piety revived, after his melancholy apostacy;
6 2 Mac. ii. 5, 6, 7. See also a confirmation of this tradition in the
Elucidarium ascribed to St. Austin. (c. 24.) -But he says that they will
he restored by the two translated ones, Enoch and Elijah. But. the
Rabbins (vid. Buxtorf, in 2 Mac. ii.) have a fancy that the ark had
been previously hidden in Solomon's vault by Josiah; (2 Chron. xxxv.
3.) and that it shall not be found till the advent of their expected
Messiah.         7 Philost. 1. 7. c. 14. Niceph. 1. 10. p. 76.




130                 LECTURE IX.
and when he composed  that remarkable production
which commences —" Vanity of vanities, all is vanity;"'
and concludes-" Fear God and keep his commandments,
for this is the whole duty of man. For God shall bring
every work into judgment; with every secret thing,
whether it be good or whether it be evil."9
The harmony of arrangement resulting from the union
of Speculative and Operative Masonry, perfected by the
deliberations of Wisdom, Strength, and Beauty, in the
Sacred Lodge, was not without its beneficial results.
For when the labours of the expert Craftsmen in the
forest of Lebanon, the quarries of Tyre, and the plains of
Zarthan, were tested at Jerusalem, each part fitted with
such perfect exactness, that it was difficult to distinguish
the joints. It did not require the use of either axe, hammner, or other metal tool, and the building appeared as
though it had been formed out of a single'block of highly polished marble. Hence the admiration of strangers
was so strongly excited by its finished appearance, that
they'were inclined to consider it rather as a work of the
Great Architect of the Universe, than an exertion of
human ingenuity and skill.  Without such a perfect
disquisition as I have described, it would be impossible
to conjecture how the Temple, complicated in its construction, and magnificent in its decorations, as it was,
should have occupied such a very short period of time
from the foundation to the cape stone. For, while this
famous edifice was prepared for divine worship in little
more than seven years, the Temple of Dialia at Ephesus,
inferior in point of splendour, is said to have occupied a
period of 220 years in building. The cape stone was
celebrated with masonic honours, and the Dedication
stands forth in the records of antiquity, as a festival
perfectly unexampled and alone.  " Magnificent must
have been the sight, to see the young king, clothed in
royalty, officiating as priest before the immense alter,
while the thousands of Levites and priests on the east
side, habited in surplices, with harps, cymbals, and
trumpets in their hands, led the eye to the beautiful
Pillars flanking the doors of the temple, now thrown
open, and displaying the interior brilliantly lighted up;
8 Eccles. i. 2.          9 Ibid. xii. 13, 14.




LECTURE IX.                 lil
while the burnished gold of the floor, the ceiling, and
the walls, with the precious gems with which they
were enriched, reflecting the light on all sides, would
completely overwhelm the imagination, were it not
excited by the view of the embroidered veil, to consider
the yet more awful glories of the Most Holy Place
And astounding must have been the din of the instruments of the four thousand Levites, led on by the.
priests with one hundred and twenty trumpets, directing the choruses of the immense congregation, as they
chaunted the sublime compositions of the royal Psalmist
in the grand intonations of the Hebrew language, like
the "roaring of many waters."'0
Josephus has given the following description of the;Temple: "The foundation was sunk to an astonishing!depth, and composed of stones of singular magnitude,
and so hard a quality, as to resist the worm and the
inclemency of the weather; and being closely mortised
into the rock with great ingenuity, they formed: a basis
adequate to the support of the intended structure. The
Temple was sixty cubits high,ll and sixty cubits also in
length; and the breadth was twenty cubits.  Above
this was another stage of equal dimensions. So that the
height of the whole structure was one hundred and twenty cubits.  The walls were composed entirely of white
stone; and the front of the building was towards the
east. The porch was twenty cubits in length, ten in
breadth, and one hundred and twenty in height. Round
the outward walls were erected thirty cells or small
houses, communicating with each other, and forming galleries, and at the same time answering the purpose of buttresses, by supporting the walls.  These
cells were each five cubits square, and twenty cubits
high. Over these were two other floors of the same
proportion, and the uppermost of the cells were on a
level with the lower story of the fabric. They were
fastened together by large beams, so disposed as to make
them appear of one piece, and as if they gave additional
strength to the walls. Under the beams was a variety
of carving, gilding, fretwork, and other curious ornaments. The walls and ceilings were lined with cedar,
10 Bardwell's Temples. p. 87.
n The cubit may be estimated at eighteen inches.




132                 LECTURE IX.
and the wainscots were embellished with a profusion of
splendid ornaments of the purest gold. The fabric was
composed of' stones polished to the utmost degree of
excellence, and put together with such ingenuity, that
the smallest interstice was not to be perceived. The
whole, in short, was so wonderfully executed, that it
appeared to be the effect of Divine Providence, rather
than of human art."'2
Egypt was the great source of all eastern learning and
knowledge. But its science was eclipsed and superseded
by this famous structure; and for many years, if not for
ever, it declined before the superior brightness of sacred
architecture, resulting from the union of Speculative and
Operative Masonry. The Egyptian temples were vast,
striking, and sublime; but there were wanting in their
construction the charms of symmetry, and the graces of
chaste decoration, which rendered the Temple of Solomon
so famous.  Here was magnificence in its most gorgeous
form; but it was a magnificence tempered by delicacy
of design and accuracy of execution. Unity and proportion were displayed in all its parts, and a correct taste
was never violated by the introduction of discordant
members or inappropriate ornaments. There was not a
solitary blot in the whole building-not a single deformity
to abstract the attention from its beauties-all was replete with deep feeling; and the secret sympathies which
elevated the soul from the temple to the Deity, operated
in each member and in the whole. This singleness of
purpose-this inimitable result of genius and taste united
with consummate'skill-it was that excited the admiration
of foreign architects on their visits to this monument of
WISDOM, STRENGTH, and BEAUTY, and the triumph of
sacred architecture was perfect and complete.
This model of perfection was, indeed, a perfect gem.
The scale on which it was planned was peculiarly adapted
to its situation. When illuminated by the sun's rays, it
shone brilliantly on the heights of Moriah, and seemed, at
a distance, like a celestial palace composed of ivory inlaid
with veins of precious metal.  And the splendour of its
appearance will fully justify the rapturous expressions of
the Jews concerning its beauty and sublimity. It was
12 Jos. Ant. Jud. b. viii. 2.




LECTURE IX.                  133
truly a work of art worthy of being beloved-a work
which any nation or people would have regarded with
pride and veneration.
I now proceed to offer a few remarks on some of the
details. And first, on the two famous Pillars which stood
at the entrance of the porch. In the absence of that sublime principle of vital religion which preserved a just
idea of the nature and attributes of God, and the spirituality of his worship, the natio s of the earth entertained
an uniform veneration for upright pillars of stone. In
the first ages of idolatry, the rites of divine worship were
conducted without any idols, or visible representations of
the deity. After the erection of' Jacob's pillar at Bethel,'3
the neighbouring nations set up rude stones,14 generally
black or of a dark colour,'5 to denote God's invisibility.
These were termed Betulia, and served for objects of
worship. To them succeeded, at a later period, rude attempts to imitate the human form, carved out of blocks
of wood.  And when the art of' statuary was perfected,
the most delicately executed images were erected, -not
only of wood and stone, but of' brass, ivory, and the precious metals. These statues were possessed of a two-fold
application; first, they were considered as symbols of
God's presence; and secondly, as visible emblems of
security and protection. And after the image had been
adopted and solemnly consecrated as the tutelary deity of
a particular city or country, the inhabitants thought themselves perfectly safe so long as they retained possession of
the sacred image. And hence they dreaded no evil so much
as the loss of this invaluable representation of the deity.
But previously to the building of Solomon's Temple,
pillars had not fallen into disuse; they were erected in
places where devotion was offered, and were sometimes
considered as talismans for the preservation of the sacred
edifice. Various were the forms which these pillars had
assumed amongst the scattered tribes and people which
migration had dispersed over the face of the globe. But
at this period they had become cylindrical; and a superb
specimen of the application of pillars in the construction
of temples and palaces, had been exhibited by the Tyrian
13 Gen. xxviii. 18.
Ii Euseb. prep. evan. 1.1. Clem. Alex. Protrept.-Chrysost. Serm. 12.
A Strabo. Geogr. 1. 17.




134                 LECTURED IX.
Masons at Gaza, in the Temple of Dagon, which owed
its stability to the suppQrt it received from two columns
of great elegance and beauty.
Pillars or obelisks were often used to commemorate
remarkable events in the private annals of nations. The
wisdom of Solomon, therefore, induced him to construct
a pair of commemorative pillars, and to place them at the
entrance of the porch, for a reason which will shortly
appear.  He called their names Jachin and Boaz, which
signified strength and erection; and their union, Stability.
The right hand pillar was named after Jachin, the son of
Simeon, and that on the left from Boaz, the great grandfather of David. Our traditions say that Hiram gave a
name to one pillar, and Solomon to the other.  Boaz referred to the Sun, because he rejoiceth as a strong man to
run his course; and Jachin to the Moon, because it was
predicted of Solomon, that in his kingdom, peace and
righteousness should flourish so long as the sun and moon
endure. Hence, as the kingdom was now permanently
established, this wise and pious monarch designed these
two pillars as a testimony of his firm conviction that it
would continue in prosperity so long as his successors
should perform the will and obey the commands of Him
who delivered their ancestors from the miseries of Egyptian bondage.
These pillars were made of cast brass, and were the
production of Hiram Abiff, who taxed his ingenuity in
their construction and symbolical adornment.  Their
style, like that of the temple itself, was after Egyptian
models, being of the usual proportion of five and a half diameters high. The basis was Wisdom, the shaft Strength,
and the capital Beauty. Ancient tradition says, that the
shafts were covered with astronomical and masonic figures,
characters, and calculations; and the hollow space in the
interior served as archives of Masonry, and to hold the
Constitutional records. Each had "a vase rising from
the cylindrical shaft, ornamented with lotus flowers.
The bottom of the vase was partly hidden by the flowers;
the belly of it was overlaid with network, ornamented by
seven wreaths-the Hebrew number of happiness."'6
They' were further adorned with chapiters of five cubits
16 Bardwell's Temples. p. 85.




LECTURE IX.                135
in height; enriched with network, chains, lilies, and
pomegranates; emblematical of unity, fortitude, peace,
and plenty. They had a double row of the latter, each
containing a hundred pomegranates; and on the summit
were placed two spherical balls, to represent the earth
and heavens, as symbols of the universality of Masonry.
It is difficult, say the lectures, at this distance of time, to
state the precise ornaments and combinations of these
emblems. But our traditions give us to understand that
the chapiters respectively represented the whole system
of creation, celestial and terrestrial. This conjecture is
founded upon the symbolical reference of these ornaments;
which, how descriptive soever they may be of the union,
the strength, the peace, and plenty which the people of
Israel enjoyed under the mild sway of that wisest and
best of kings-are emblems of far more extensive signifi-,
cation.  The network refers to the strong and beautiful
texture of the universe. The chains denote the orbits
which the planetary bodies describe round the sun, and
their revolutions on their several axes. The opening
flowers point out the mild irradiation of the fixed stars;
and the pomegranate was invariably used throughout all
antiquity to denote the secret power by which the works
of nature were originated and matured.
These two sublime columns were further intended to
commemorate the awful pillar of a cloud and a fire, by
which the Divine Presence was exemplified, when he
inflicted wrath on the Egyptian host, and gave freedom
and salvation to the house of Jacob, by the destruction
of Pharaoh and his army in the Red Sea at a moment
when the Israelites deemed themselves out of the reach
of mercy. This was a noble instance of zeal and gratitude to the Disposer of all events, and worthy the wisdom of our illustrious Grand Master.  He consulted
equally the glory of God, and the benefit of his subjects,
when he placed these remarkable obelisks in this conspicuous situation. The Israelites were thus furnished
with an opportunity of recalling to their remembrance
this great event in their history, whenever they entered
into the house of God to worship. Thus their faith was
strengthened, and their confidence increased in Jehovah
their almighty deliverer.
These two noble pillars were of such vital importance
7




136                  LECTURE IX.
to the support and admiration of the temple, that at its
destruction by Nebuchadnezzar, the Lord is represented
by a magnificent figure, as standing in all his majesty
upon the altar, and commanding his angel to strike the
caphtors, chapiters, or heads of these pillars, to ensure
the ruin not only of the pillars and porch, or the temple
itself, or even all Jerusalem, but of the entire nation and
polity of the Jews.  Hence, as the erection of these
pillars is recorded in scripture as an eminent proof of the
magnitude and splendour of Solomon's empire, as well
as of' the wisdom, strength, and beauty of the three
united Grand Masters; so was their destruction typical
of the ruin of the Jewish state, which received a temporary annihilation of seventy years when this temple
was destroyed for their sin in neglecting to keep holy
the sabbatical year, and was finally abolished and the
people dispersed over the face of the globe, at the final
destruction of Herod's temple by the Romans.'7
A secret apartment was constructed at the western
extremity of the Temple, as a depository for the ark of
the covenant, illuminated by the glory of God. No
unhallowed steps were permitted to tread its sacred
pavement; and even the High Priest, after many ceremonial purifications-humble  and  unshod-was only
allowed to enter this Holy place on the great day of
annual expiation. Small were its dimensions, but costly
were its ornaments, and taste and genius were displayed
in lavish profusion.
Of riches much, but more of wisdom see,
Proportioned workmanship and masonry.
Some idea may be formed of the riches of this temple
from the fact, that the gold used in decorating the Holy
place alone, amounted to six hundred talents;18 which is
equal to ~4,320,000 of our money.  The room  was a
perfect cube of thirty feet only, wainscotted with cedar
overlaid with plates of gold, and decorated with precious
stones, amongst which the topaz19 was most abundant;
17 Antiq. Mas. p. 357, with authorities.  18 2 Chron. iii. 8.
19 The old Lectures of Masonry contained a legend about the topaz;
but I am unacquainted with the authority on which it was introduced.
It was as follows: About four years before the Temple at Jerusalem
was commenced, Hiram Abiff, the Grand Architect of Tyre, purchased




LECTURE IX                         137
and it emblematically signified SEEK AND YE SHALL
FIND. Here were also a profusion of emeralds, sapphires,
and  garnets, as symbols of Faith, Hope, and  Charity.
The ceiling was gloriously enriched; and in the middlede
of its square surface a circle was inscribed —symbolical
of' Iim  whose centre is everywhere, and whose circum
ference  is  nowhere —adorned  with  gems  of various
colours, each invested with a mystical signification; and
all concurring to elucidate that sublime inscription whicll
masonic tradition informs us was embroidered anmongst
the cherubim, on the veil of' blue, purple, and scarlet,20
which concealed the glories of the adytum from  the profane gaze of the multitude. The interpretation was —I
AM  THAT  I AM —PAST, PRESENT, AND TO COME-THE
BEGINNING,  THE  END, THE  FIRST  AND  THE  LASTMORTAL MAN CANNOT COMPREHEND  MY INFINITE  PERFECTIONS; and its symbol was depicted on the ceiling
of the apartment.  The entrance door was in the east.
It was composed of olive wood covered with  purple,
hyacinth, crimson and gold, to represent the four elements; and enriched with palm trees, open flowers and
cherubim, all in embossed gold.
behold
What massy stores of burnished gold,
Yet richer is our art;
Not all the orient gems that shine,
Nor treasures of rich Ophir's mine,
Excel the Mason's art.        Weekes.
from some Arabian merchants for the use of the palace, a quantity of
curious stones and shells; and upon enquiring, found that chance had
produced them; for some Arabian Trogolodites having been cast away
upon an island in the Red Sea, about three hundred furlongs from the
coast, lost their ship, and were much distressed for want of provisions
and other necessaries. At length, in digging up certain roots which
promised to alleviate their hunger, they discovered an abundance of
curious shells and precious stones. This event was considered of such
importance by the king, that he deputed Hiram Abiff, accompanied by
a considerable number of workmen, to explore the island in question for
the purpose of ascertaining the truth of these representations; and in a
few days he had the good fortune to find the TOPAZ in great abundance;
and it became a general article of traffic with the Tyrian merchants. It
s mentioned by the Prophet Ezekiel as an enrichment of the Tyrian
monarch's throne.
20 Or rather azure, purple, and crimson. The original word for the
former is Teheleth, which is translated hyacinthum, in reference to the
precious stone called by that name; which, like the sapphire, was
anciently believed, according to the testimony of Oleaster, Tostatus,




13S.  LECTURE  IX.
How  was the  I)eity  represented  in  this  gorgeous
temple, since statues and images Mere forbidden?  By
his own direction the Israelites placed in their Tabernacles an Ark or Coffer, as a symbol or representative of
the Divine Presence.  Is this, then, to be considered an
imitation of the rites and practices of the heathen?  By
no means.  It is rather a reproof of their degeneracy
This splendid box was placed in the sanctuary on a rough
stone pedestail2' to point out the inefficiency of visible
objects of worship.  And for the same reason the Deity
assumed the appearance of a, shapeless cloud whenever
he condescended to visit his people; and in this form,
which was incapable of being imitated with an idolatrous
intention, the Divine glory overshadowed the ark both
in the tabernacle and in the temple.
Lyranus, and other learned men, to be of the colour of a clear serene
sky. The second is Argaman, which signifies purple; being derived
from Ragam, or prince, who was distinguished by his purple robes-; and
the latter Tolaghath shani. The first word means a worm, as Psalm xxii.
6. and has been translated by the word coccinuin, from cocus, which
means either scarlet or crimson; and shani is derived from shanals to
double. Hence the phrase means the crimson colour twice dyed.
21 There exist among Masons many legends respecting the origin and
powers attached to the stone on which the ark of the covenant was
placed. It was termed the Stone of Foundation. These traditions,
though full of Rabbinical fancies, (vid. Mishna in Yomna, and Buxtorf
de Arca. c. 22.) are not uninteresting. As traditions of great antiquity,
they merit a brief and passing notice. It was called the stone of Adam;
and its progress is traced through Seth, Enoch, and Noah, to Abraham
and Isaac, who used it as an altar for sacrifice. It is said to be the stone
on which Jacob rested when he was favoured with his sublime vision of
the Ladder. It was carried into Egypt and placed in the sepulchre of
Joseph, with whose bones it travelled over the Red Sea, and found its
way into the hands of Moses, who used it successfully on various occasions; and at length it became the resting place for the ark of the
covenant during the wanderings in the wilderness, and in the promised
land until the time of David. It retained the same honourable place in
the Sanctum Sanctorum of Solomon; was found in the temples of Zerubbabel and Herod; although the ark of the covenant was missing after
the Babylonish captivity; and remained in the foundations after Titus
had destroyed the temple, to resist the impious attempt of Julian the
apostate to frustrate our Saviour's prophecy, by emitting flames of fire
which scattered and destroyed the workmen. On this stone was engraven
that awful Name which none but Royal Arch Masons know, and is
depicted in our Chapters by the Equilateral Triangle, the Circle, and the
Double Cube. But this remarkable stone had a still more extensive
reference, which endears it to the Christian Mason, and invests the legend
with a portion of sublimity. It was emblematical of the Messiah-Jesus
Christ, the chief corner stone of man's immortality; who was triumphant




LECTURE IX.                   139
The ark was made of Shittim wood, but was covered
over inside and out, with pure gold. This wood possessed the properties of smoothness, hardness, and dura-I
bility; it was not subject to rottenness or decay; and by'
its fragrance resisted the attacks of' worms and insects.
Our traditions say, that it was taken from the Burning
Bush, which had been already consecrated by the awful
presence of God. It remained uninjured by time, from
its construction in the wilderness till the Babylonish
captivity-a period of nearly one thousand years; and
there are those who believe that it is still concealed in
the bowels of the earth waiting for the final restoration
of the people of God.
The most holy appendage to the ark was its lid or
cover, called the Mercy Seat. This was composed of
solid gold, four inches in thickness, and bore on its upper
surface two golden cherubim face to face; which, with
outspiead wings, appeared to embrace the whole area of
the lid, forming, as it were, a splendid chariot, on which
the Shekinah rested, when the ark was in its place
within the Holy of Holies.
From this sacred utensil the Oracles' issued audibly
whenever it was deemed necessary to consult the Deity
on any public emergency. Christian writers have discovered many symbolical meanings in the Propitiatory and
Mercy Seat. The cherubim were considered as emblems
of God's universal presence as the moral governor of the
universe. Their faces were turned towards the Mercy
Seat in admiration of the promised Redemption of man,
and that they might speedily ascertain the Divine will
and pleasure; and towards each other, to denote concord
and harmony.  Their wings were displayed, not only
from a principle of reverence for the awful majesty of
God, but also to point out the alacrity by. which his com~
missions were executed. United with the propitiatory,
they denoted the ascending and descending angels at the
nativity of Christ, to apprise mankind of the benefits rein his warfare with sin, death, and hell; and worked out the redemption
of mankind by an expiatory sacrifice. From this reference arose the
Rabbinical fable, that Jesus Christ stole this Sacred Name from the
Stone of Foundation, and by the use of it worked all his miracles. Vid.
Toledoth Jesu. p. 6. Raymund. Pugio Fidei. p. 2. c. 8. Buxtorf. Lex.
Rab. p. 2541.




140                LECTURE IX.
suiting from his divine mission; and in mutually beholding each other, they displayed their joint consent in
performing the will of God. These are a few of the most
rational interpretations with which conjecture has invested this holy appendage to Jewish worship.  But
according to the doctrine contained in the old Lectures
of Masonry, it was principally intended by the wisdom
and mercy of God, to preserve his people from falling
into the error, so common at that early period, of violating the second commandment. When they came out of
Egypt, they had adopted the idolatrous custom of carrying about "the tabernacles of Moloch and Chiun their
images; the star of their god Remphan, which they made
to themselves."2   To supersede the necessity of this
abomination, therefore, God condescended to give them a
tabernacle of their own, attended by a glorious Shekinah
instead of a star, and furnished with every requisite for
the celebration of a pompous ceremonial worship. And
how were these gracious purposes accomplished?  Not
certainly in accordance with the means used for their
purification. The people were wedded to error-they
loved darkness'rather than Light —they cherished the
Spurious Freemasonry of their heathen neighbours to
such an extent, that at one unhappy period of their history, there. were only seven thousand persons amongst all
the tribes of Israel who had not embraced it.23
The Ark was placed in this sacred depository that the
Israelites might know, with absolute certainty, where to
offer up their sacrifices; for, where the ark was, there was
also the glory of the Lord. As God intended to establish
a peculiar system of' worship, so he appointed one certain
place where external rites should be performed; and, to
secure their observance with decency, sanctity, and reverence, he condescended personally to superintend it, by
a visible emanation of His glory, whom the heavens cannot contain, seated between the cherubim of the Mercy
Seat, or lid of the ark,24 as a symbol of the Divine presence.
And here the High Priest made his annual atonement fbr
the people. Hence it was accounted so sacred that none
2 Compare Amos v. 26. with Acts vii. 43.   23 1 Kings xix. 18.
2 Exod. xl. 34. Thus Calvin said:-" Preesentiam gratiae voluit visibile
symbolo testari.




LECTURE IX.                 141
were perimitted to see it but the High Priest, and he only
once a year, after much ritual purification. " The author
of the book Cozri justly saith, that the ark, with the
mercy seat and cherubim, were the foundation, root,
heart, and marrow of the whole temple, ind all the
Levitical worship therein performed. And, therefore, had
there nothing else of the first temple been wanting in the
second but the ark only, this alone would have- been
reason enough for the old men to have wept, when they
remembered the first temple in which it was; and also
for the saying of Haggai, that the second temple was as
nothing in comparison of the first; so great a part had it
in the glory of' this temple, as long as it remained in
it. 25
Is it asked, what became of the tabernacle of Moses
when the temple was completed, and the ark removed
into the Sanctum  Sanctorum?   The enquiry is very
natural, and I will endeavour to answer it. The middle
chambers of each story over the porch of the templewhich it will be recollected was of greater altitude than
most of our English church steeples, being one hundred
and eighty feet high-were appropriated as depositories of
such parts of the tabernacle as were not introduced into
the temple worship, viz., the golden candlesticks, the
altar of incense, the curtains, &c. All these chambers
were without light, except the upper story, that the holy
paraphernalia might not be subject to profane inspection.
The contents of the middle chamber of the upper story
were the most sacred; and our traditions say, that King
Solomon rewarded so many of the 80,000 Fellow Crafts
as embraced the Jewish faith, with the privilege of admission into this sacellum; and every brother who has
been passed to that degree, is acquainted with its furniture and contents.
Some faint idea of the splendour attending the services
of the temple, may be formed from an enumeration of
the appendages to divine worship which the munificence
of Solomon induced him to consecrate to that purpose.
These are, according to Josephus, a table constructed
wholly of pure gold for the shew-bread, while the other
tables contained 20,000 golden vessels, and 40,000 ves-:
2 Prid. Con. vol. 1. p. 147.




142                 LFECTURE IX.
sels of silver. There were 12,000 candlesticks, many of
them being of gold; 80,000 wine cups, and 10,000
goblets of' gold. 20,000 goblets of' silver; 20,000 golden
and 40,000 silver measures; S0,000 dishes for the altar,
of gold, and 160,000 of silver; 20,000 golden, and 50,000
silver censers. The priestly habiliments were equally profuse and magnificent.''There were 1000 pontificial robes,
with ephods and suits of'precious stoines; with 10,000
silken, and 10,000 purple vestments for the priests.
Solomon also provided 200,000 trumipets, with 200,000
silver stoles for the Levites, and 400,000 musical instruments formed of gold and silver. The estimate of the
cost of all these georageous utensils, robes, &c. exceeds
our comprehension.  Thle expense was necessarily prodigious; but the resources of' our Grand Master appear
to have been inexhaustible. This was a proud era in the
Jewish history; and if' their monarchs had not proved
worthless, they might have remained a great and mighty
nation to the end of time.
On a view of this magnificent edifice, thus finished,
furnished and decorated, what sublime ideas arise in our
minds. It was-to us'e tie language which Professor
Green applies to a Christian cathedral-it was an architectural word for the Omnipresence of God.
Amongst such a vast concourse of people as were
assembled together at the construction of this edifice, it
is natural to expect every variety of propensities both
good and evil. Accordingly,.our traditions furnish instances both amongst the Apprentices and Craftsmen,
of treachery-violation of sacred pledges-and the commission of actual crime. Rut nothing could escape the
wisdom and vigilance of the Grand Masters, and their
subordinate officers; and as we have seen rewards distributed to meritorious workmen; so strict justice was
executed on offenders.. These instances,' some of which
have been thought worthy of preservation in the ineffable
Degrees, were not numerous; for the brethren became
fortified against evil by the Lectures of their Masters
and Wardens; and their hearts, imbued with the mild
spirit of philanthropy and kindness, were open to the impressions of Truth and Brotherly Love. From the above
causes, however, the connection of' the Widow's Son
with the building of the temple was endeared to the




LECTURE IX.                    148
two monarchs;  and, to preserve and consecrate his memory, a new  arrangement of discipline was adopted;
and a legend incorporated into the system, which served
to promote a similar object with the fabulous narrative
used in the spurious initiations, viz., to inculcate and
impress on the candidate's mind, the doctrine of a resurrection and a future state. Indeed, the respect which both
the Grand Masters entertained for their useful ally was
euthusiastic and overwhelming; and they acceded, on
many occasions, to his wishes, in points unconnected
with the profession of which he was so bright an ornament. Thus he prevailed on the King of Tyre to issue
a proclamation, forbidding his subjects to offer children
in sacrifice to their god Moloch or Cronus.
And how were his services requited? Not merely by
honours and distinctions, but by a reward which exceeded,
in his estimation, all earthly compensations. He demanded
of Solomon the hand of Adoniram's sister in marriage.
His request was granted, and honoured by the two kings
with a public celebration. The legend of his death it
will be unnecessary to repeat; but there are some circumstances connected with it, which may be interesting.
His illustrious consort, whose memory is dear to every
true Mason, was so sincerely attached to him, that at his
death she became inconsolable; and refusing to be comforted, she spent the greater part of her time in lamentation and mourning over the tomb which contained his
venerated ashes. The monument erected to his memory
was peculiarly splendid; having been curiously constructed of black and white marble, from plans furnished
by the Grand Warden on the purest masonic principles;
and occupied an honourable situation in the private garden belonging to the royal palace.2
Th' associate band in solemn state
The awful loss deplor'd;
And Wisdom mourn'd the ruthless fate,
That whelm'd the mystic Word.
e "The burial place called the sepulchres of the kings of the house of
David, was a very sumptuous and stately thing. It lies now without the
walls of Jerusalem, but, as it is supposed, was formerly within them,
before that city was destroyed by the Romans. It consists of a large
court of about one hundred and twenty feet square, with a gallery or
cloister on the left hand; which court and gallery, with the pillars that
7*




144                    LECTURE IX.
His afflicted widow pined away in retirement at his
sepulchre; until one evening, as she was returning from
the performance of her melancholy duty, along the terrace from the gate Shallecheth to the royal palace, where
probably she had apartments, overcome by the intensity
of her feelings, she precipitated herself from the arched
causeway which overhung the valley of Moriah, and
perished in the dreadful abyss.  To perpetuate the recollection of these distressing circumnstances, the Israelitish
and Tyrian monarchs erected three brazen statues; one
at Jerusalem, another at Joppa, and a third at Tyre; the
former of which was carried in triumph to Rome by
Titus, after the final destruction of Herod's temple; and
the latter shared in the demolition of Tyre by Alexander
the Great.
The principles of Masonry thus cemented and exemplified in the experience derived from the erection of this
magnificent temple was propagated throughou t the world.
"Many of Solomon's Masons, before he died, began to
travel, and carried with them their skill and taste in
architecture, with the secrets of the fraternity, into Asia,
Africa, and also into Europe; for the old constitutions
affirm that one called Ninus, who had been at the building of Solomon's Temple, carried the art into Germany
and Gaul. In many places, being highly esteemed, they!obtained  special privileges; and because they taught
their liberal art only to the free-born, they were called
Free _Mjasons; constituting Lodges in the places where
"they built stately piles, by the encouragement of the
great and wealthy, who soon requested to be accepted
as members of their Lodges, and Brothers of the craft;
till by merit those Free and Accepted Masons came to
be Masters and Wardens.  Even princes and potentates
supported it, were cut out of the solid marble rock. At the end of the
gallery there is a narrow passage, through which there is' an entrance
into a large room or hall, of about twenty-four feet square; within which
are several lesser rooms one within another, with stone doors opening into
them; all which rooms, with the great room, were likewise cut out of
the rock. In the sides of those lesser rooms are several niches, in which
the corpses of the deceased kings were deposited in stone coffins. It
seems to have been the work of King Solomon; for it could not have
been made without vast expense; and it is the only true remainder of
old Jerusalem which is now to be seen in that place." (Prid. Con. vol
1. p. 27. from Maundrell, p. 76.)




LECTURE IX.                   145
became Grand Masters, each in his own dominions, in
imitation of King Solomon, whose memory, as a Mason,
has been duly revered, and will be till architectures hall
be consumed in the general conflagration."27
Such were the results of the union of Speculative and
Operative Masonry at the building of this noble edifice.
It was symbolized in the temple itself, which was a place
for the worship of all nations;-universal as the attributes
of him in whose honour it was erected. Here was a
Sanctum Sanctorum for the residence of the Divinitv; a
hoiy pacee or sanctuary for the priests; a portico and
courts for the Jewish people; and a court for the Gentiles; besides innumerable apartments for the accommodation of all. Unfortunately, the Light of Speculative
Masonry became obscured and almost extinguished by
Jewish apostacy, added to the meretricious attractions
of the spurious system, before their total punishment by
the captivity of Babylon; when the temple was razed to
its foundations; and Light, or the Shekinah of God, withdrawn for ever.
iWhere is this gorgeous temple now? Where the altars
"and cherubim and vessels of silver and gold? Where are
the palaces of the Jewish monarchs;-where the cities,
and gardens, and vineyards of Palestine?  All vanished
from the face of the earth. The rich and prolific soil of
Judea-the land of milk and honey-is a barren waste,
unfit for the abode of man. The rock on which the:
temple was built presents its bare breast to every storm,
and appears, in its utter desolation, to lament the downfall of its glories.
The Niobe of nations! There she stands,
Childless and crownless, in her voiceless woe;
An empty urn within her withered hands,
Whose holy dust was scattered long ago.
Byr on.
" Noorth. Const. p. 31.




LECTURE  X.
ON THE FORM AND DISPOSITION OF A MASONS' T'C, V4
Come all ye gentle springs that move
And animate the human mind,
And by your energy improve
The social bond by which we're join'd.
The Sacred Lodge, of care devoid,
From haggard malice always free,
Shall by your aid be still employ'd
In social love and harmony.
Gav-in Wilson.
A LODGE OF MASONS consists of a certain number of
Brethren who are assembled together to expatiate on the
mysteries of the craft; having the Holy Bible open on
the Pedestal to teach them the sacred principles of religion and justice; on which rest those two expressive
emblems the Square and Compass, to remind them of the
duties they owe to society and to themselves; the Book
of Constitutions, where they may-study the general
statutes of Masonry; the Bye-Laws, to ppint out their
duty as members of an individual Lodge; and the Warrant, by virtue of which, having been issued by the
Grand Lodge, and enrolled in the archives of the Province
where it is situated, at the general quarter sessions of the
peace, the Brethren meet to transact the business of
Masonry.
The Form of the Lodge is an oblong square, situated
due East and West; supported by three pillars, and
standing on holy ground. Its dimensions are unlimited,
and its covering no less than the spangled canopy of
heaven.  To this object the Mason's mind is continually
directed; and in those blessed regions he hopes at last to
arrive by the aid of the theological ladder, which Jacob
in his vision beheld reaching from earth to heaven; the




LECTURE X.                  147
three principal rounds of which admonish us to have faith
in God, hope in immortality, and charity to all mankind.
From these general principles it appears that a Masons'
lodge is a microcosm or miniature world, over which the
glory in the centre sheds its refulgent rays, like the sun
in the firmament, to enlighten the Brethren in tle paths
of virtue and science. In the Lodge, the practice of
social and moral virtue is as essential towards the Brethren, and invested with the same degree of approbation or
censure, as the performance of our public duties as Christians and citizens of' the world at large. Hence arises
the propriety of that sublime recommendation in the
charge which is delivered to an Entered Apprentice at
his initiation, to practise " the important duties he owes
to God, to his neighbour, and to himself: To God, by
never mentioning his name but with that awe and reverence with are due from the creature to the Creator, by
imploring his aid, on all lawful undertakings, and by
looking up to him in every emergency for comfort and
support. To his neighbour, by acting with him,upon
the square; by rendering him every kind office which
justice or mercy may require; by relieving his distresses,
and soothing his affliction; and by doing to him as, in
similar cases, he would wish to be done to. And to himself, by such a prudent and well regulated course of
discipline, as may best conduce to the preservation of his
corporeal and mental faculties in their fullest energy;
thereby enabling him to exert the talents wherewith
God has blessed him, as well to his glory as to the welfare of his fellow-creatures."
A Mason sitting in his Lodge, surrounded by the characteristic symbols which are distributed on all sides,
feels tha4 he is a member of the universal lodge of nature;
created by the Author and Source of Light and redeemed
by divine love or Charity. He seriously reflects on the incumbent duties that bind him to practise the permanent
virtue and morality which these emblems embody and
recommend; in the hope that when he is finaly summoned to give up his accounts, he may he transferred from his
lodge on earth to the Grand Temple above; there to
enjoy for ever the bright system of Freemasonry in its
perfect and glorified state of ineffable Light. unbounded
Charity, and undisturbed Peace.




1.48               LECTURE X.
I now proceed to consider in detail the characteristic
principles which prevail in the form and disposition of
our Lodges.
1. They are formed in upper chambers, and carefully
guarded by tyled doors and drawn swords. The highest
of hillsand the lowest of valleys are situations the least
exposed to unauthorized intrusion. Thus Masons are
said to meet in these situations to commemorate a remarkable custom of the ancient Jews in the building of
their temples, schools, and synagogues; and as by the
Jewish law, whenever ten of them assembled together for
that purpose, they proceeded to work; so it was with
our ancient brethren, who formed themselves into a
Lodge whenever ten Operative Masons were assembled,
consisting of the Master, two Wardens, and seven Fellow
Crafts.
Such places were always accounted holy; and the
spirit of God was thought to repose on the highest hills.
Thus the Deity appeared to Abraham on Mount Moriah;
to Moses on Mount Sinai and Pisgah; whose cemetery was
in the valley; and was constantly present on the former
mountain after the building of the temple. The final
Grand Lodge which shall be holden on earth will be convened in the valley of' Jehoshaphat, or Judgment; when
the captivities of Judah and Jerusalem shall be restored,
and all nations gathered together into one fold under one
shepherd.
This belief appears to have been confirmed by the
Almighty himself; for he said to the prophet Ezekiel
" upon the top of the mountain, the whole limit thereof,
round about, shall be most holy." For the same reason
the nations by which the Jews were surrounded sacrificed
on the summit of high hills. Generally before the erection of temples, the celestial deities were worshipped on
mounds, and the terrestial ones in valleys. At a later
period we find Christian churches placed on eminences
wherever it was practicable.
In such situations, therefore, our ancient brethren
opened their Lodges; and tradition says that, on this
principle, the oldest Lodge in England was held in a
crypt beneath the foundations of York Cathedral. Such
precautions, in those early times, were esteemed necessary for the preservation of that secrecy by which our




LECTURE X.                 149
institution has ever been distinguished, and which constitutes its essence and pride. This is, indeed, the characteristic by which its benefits are preserved and transmitted
to posterity.  Deprived of its secrecy, Freemasonry
would long since have been lost to mankind. Like the
glorious Gospel, it is a mystery which hath been hidden
from the foundation of the world.' Our Saviour expressly
assigns this reason for the mysterious allegories or parables in which his instruction was so frequently imbedded,
" that the people who heard him might not understand
the valuable truths which he privately expounded to his
disciples."2  Thus we follow the example of the Great
Architect of the Universe, who concealeth fronm mankind
the secret mysteries of his providence. And, as our lectures very sublimely teach, "the wisest of men cannot
penetrate into the arcana of heaven, nor can they divine
to-day what to-morrow may bring forth."
If we consider secrecy as an abstract principle, a
series of weighty evidence might be adduced to prove
that it is one of the praiseworthy virtues which man, in
his present state, is bound, not only to estimate very
highly, but to practise in his commerce with society, if he
would execute the duties of his station with credit to
himself, and advantage to the community at large. In all
ranks of life the duty remains the same. The apprentice
must keep his master's secrets; the master must take
care of his own. Is an individual impannelled on a Jury
of his country? His deliberations are conducted in private,
and must not be divulged. If a statesman were to betray
the secrets of his cabinet, public business could not be
carried on, and the most ruinous effects would soon
appear. What would be the consequence were a sentinel
to communicate to the enemy that secret pass-word by
which his post is guarded? The same principle pervades
the policy of every institution under heaven.
Nor is secrecy a novel doctrine. A regard for this virtue has been peculiar to every nation and people of the
world from the earliest times on record. The Egyptians
venerated it so highly as to veil all their religion and
politics under its impenetrable mask: and their great
goddess, Isis, had this inscription attached to her altars,
1 Eph. iii. 9.   M2 Mark iv. 11 12




150                 LECTURE X.
"I am all that is, has been, or shall be; and no mortal
can remove the veil that covers me."  Pythagoras also
not only enjoined upon his disciples a silence of five years'
continuance, in his exoteric degree, but bound them under
the most solemn obligations to a perpetual secrecy re
specting the peculiar mysteries of the institution when
advanced to the higher grade of the esoteric or acroatic
degree. And Iamblichus says,3 their peculiar secrets and
doctrines were forbidden to be committed to writing, and
were preserved by memory only. The Master's lectures
were heard only within the walls; and, if the brethren
were desirous of communicating with each other in public, they used Signs and Tokens, which were intelligible
only to themselves. We are told by one of the ancient
fathers of Christianity that "their phlosophers had
sublime notions of the divine nature, which, they kept
secret and never discovered to the people but under the
veil of fables and allegories. All the Eastern nations,
the Persians, the Indians, the Syrians, concealed secret
mysteries under hieroglyphical symbols and parables.
The wise men of all those religions knew the sense
and true meaning of them, whilst the vulgar and uninitiated went no further than the outward and visible symbol, and so discerned only the bark by which they were
covered."4
The Spurious Freemasonry was entirely founded on
silence and secrecy; and no candidate could be admitted
to participate in the privileges which it was supposed
to convey, without having first given an unequivocal
proof of his taciturnity by a long and severe probation.
A terrible instance of the consequences which attended
a violation of this principle has been handed down to us
in the story of Hipparchus, a Pythagorean, who, " having
out of spleen and resentment violated and broke through
the several engagements of the society, was held in the
utmost detestation, expelled from the school, as a most
infamous and abandoned person; and, as he was esteemed
dead to the principles of virtue and philosophy, they had
a tomb erected fbr him, according to their custom, as
though he had been naturally dead. The shame and disgrace that justly attended so great a breach of truth and
3 Vit. Pyth. c. 17.    4 Orig. cont. Cels. 1. 1. p. 1l.




LECTURE X.                  151
fidelity, drove the unhappy wretch to such despair that he
roved his own executioner; and so abhorred was even
is memory, that he was denied the rites and ceremonies
of burial used to the dead in those times; instead of
which his body was suffered to lie upon the sands of the sea
sho)re in the isle of Samos, To be devoured by rapacious
animals."5
It is unnecessary to extend this subject. Solomon, our
Grand Master, and the wisest of men, brands those with
dishonesty who cannot keep a secret.5 Society is founded
on the principle of mutual dependance and mutual aid.
Each state, community, family, and individual, is possessed of secrets whose disclosure would be personally
injurious, without conveying a corresponding benefit to
the public; and though private feelings or interests ought
to yield, if placed in competition with the general good,
yet, in all cases, where the advantage is equivocal, it is
the wisest and best policy to withhold the information.
On this principle Freemasonry disseminates its benefits
in the tyled recesses of the Lodge. They are open to the
ingenuous and candid enquirer, if' he seek them by the
legitimate process; while they are carefully concealed
from those who might use them improperly, or convert
them to purposes which would prove injurious to society.
The good and worthy candidate is received with open
arms; but to the vicious and dissolute the tyler is instructed to oppose the point of his naked sword.
But, says the sceptic, where is the necessity of secrecy
now, when you confess that the darkness of error is past,
and the true Light shineth? If your Institutionbe laudable as you describe it, why not reveal it for the benefit
of mankind? I should as soon look for a star to fall from
the firmament of heaven, as for a caviller against this
divine science to be satisfied with even a mathematical
demonstration. The benefits of Masonry can only be
enjoyed by their union with secrecy. Lay its peculiar
mysteries open to the world and the charm would cease
to operate. They resemble the Sybil's leaves-exhibiting
to the uninitiated merely the appearance of a series of
naked and disjointed facts; while to the well-instructed
brother they constitute a wise and connected system
s Calcott, p. 32.




152                 LECTURE X.
which conveys essential assistance towards the consummation of human happiness. If publicly disseminated,
they would become familiar as the growth of a plant;
and, like that incomprehensible phenomenon, would be
neglected and perhaps despised. At the Reformation of
our church, nothing could exceed the curiosity of mankind to read and investigate the golden stores contained
in the Holy Bible, which had been as a sealed book for
many centuries. Yet, though it contains secrets of far
greater importance than those of Freemasonry-curiosity
being gratified, the passion subsided; and it is regarded
by the mass of mankind with as much indifference as
though it contained nothing affecting their temporal or
eternal welfare. So Masonry, were its privileges thrown
open to the world, would probably be neglected, because
the stimulus would be wanting from which it derives
its popularity and interest. But its secrets are open to
the inspection of the worthy and the good in every
class of mankind. The page is displayed before them;
and if they refuse to read, it is too much to hear thenl
complain of ignorance, or to speak evil of a science
which they want the inclination or the capacity to understand.
2. The form and extent of the Lodge considered.
The form of a Masons' Lodge possesses nothing in
common with the caverns of initiation into the Spurious
Freemasonry, although its professors, like ourselves, used
many astronomical symbols; and considered the cave as
an emblem of the universe. It was circuiar or domed, in
reference to the solar worship; and all its enrichments
partook of the same character, and were conducted by
corresponding machinery. Our Lodges, on the contrary,
are angular; ample in their dimensions, and extensive in
their reference. We may indeed say, in the expressive
language of Zophlar, the friend of Job. " It is as high as
heaven; what canst thou do? Deeper than hell; what canst
thou know? The measure therefore is longer than the earth
and broader than the sea." And what can more strongly
express, or more strikingly demonstrate an idea of universality? What can produce upon the Mason's mind a more
forcible impression, that his benevolence should know no
bounds, save that of prudence? Josephus asserts " that
the proportions of the measures of the tabernacle proved




LECTURE X.                 163
it to be an imitation of the system of the world."6 In like
manner a Craft Masons' Lodge, with its three chief degrees
-with its science and its morals-the system and polity
of its government-its constitutions and its sacred sym-,
bols, arranged in due fbrm and order —is a perfect world
in itself; excluding every thing which mnight interfere.
with the general harmony and brotherly love that form
its great and peculiar characteristics.
That the extent of the Lodge may be more clearly
typified in the mind of a well instructed brother, a symbol of the All-seeing Eye of God is placed in some conspicuous situation; that the idea of his universal presence
and divine inspection may never for a moment be absent
from his recollection. And while the great luminaries of
heaven, those living proofs of God's eternal power and
goodness, overshadow the holy place where he is seated,
he is impressed with reverence and devotion to the Being
whom the heaven of heavens cannot contain.
By this disposition of the Lodge we are admonished'that our thoughts and affections, in one glorious strain of
uninterrupted praise, ought always to flow spontaneously
from the heart; under the assured conviction that wherever we may be-in the temple or in the closet-in the
field or in the vineyard-still we are before the altar of'
our God-still the protecting arm is over us. "H e shall
defend us under his wings, and we shall be safe under his
feathers; his faithfulness and truth shall be ourshield
and buckler."
3. The ground of a Masons' Lodge is holy.
We now approach a subject of grave and serious consideration. If there be found in the world a single spot
of earth which the Deity appears to have marked with
greater care, and to have consecrated with more than
ordinary solemnity;-should we discover a single holy
place where he himself delighted to dwell-that spot of
earth is an emblem of the floor of a Masons' Lodge.
There we may reasonably expect to find the Light of
Truth-there we may hope to be exempt from the intrusion of those wordly passions which agitate our nature
amidst the cares, and troubles, and jealousies of this
transitory life. Should this floor happen to be covered
6Jos. Ant. Jud. 1. c. 7.




164                 LECTURE X.
with a mosaic pavement, surrounded by its beautiful
tesselated border, we find no difficulty in appreciating its
moral reference. We know that though we are not free
from the calamities of life; yet there is a method by
which adversity may be lightened, and pain deprived of
its sting. When our steps tread amidst the chequered
scenes of good and evil with which this uncertain world
abounds; if our cup teem with affliction and sorrow, we
are taught by our emblematical floorcloth, not to grieve
as if we stood alone in misery, for it is the lot of our
species; not to sink into despondency; because sorrow
is allotted to us as a corrective and purifier; that presumption may be subdued, and the intrusions of doubt
or infidelity suppressed in the bud. Affliction constitutes
an essential part of the system of providence; and it is
by the operation of occasional losses and disappointments
-so teaches the masonic pavement-that the greatest
measure of general happiness is secured and distributed
by a wise and beneficent Creator, who " does not afflict
willingly, nor grieve the children of men."
If we look abroad we shall find that divine mercy in the
distribution of good is the prevailing sentiment.  Some,
indeed, are oppressed by sickness, but more enjoy their
health; a few perhaps are mourning, but numbers happily rejoice; a sight of pain is occasionally presented to
our eyes, but generally we see nothing but ease and comfort. Thus the checquered scenes of life are usually
bright and cheerful, though at times obscured by an accidental shadow. Clouds and darkness are the portion
of vice only, while virtue is enlightened with the sunshine of peace.
We further learn from the beautiful groundwork of
our Lodge, the precariousness and uncertainty of our
Itenure in this life; whence arises the duty of " rejoicing
with those who do rejoice, and weeping with those who
weep;" or, in other words, congratulating the happy,
and compassionating the distressed. The latter, however,
is more in unison with the benevolent lessons of Freemasonry. It is inculcated on the principle before us.'How diversified soever men may be with respect to rank,
or talent, or wealth, in this transitory life, the time will
soon arrive when all these accidental distinctions will
cease, and be effectually levelled by death. And though




LECTURE X.                 1665
splendid monuments and pompous epitaphs may be the
heralds of riches and power, yet it is virtue alone which
ennobles the mind, and will procure lasting distinction
when the grave gives up its dead. From this consideration we are taught in the old Lectures, " to conduct ourselves, in our commerce with the world, according to the!
dictates of right reason; to cultivate harmony; to main-!
tain charity, and live in unity and brotherly love."
4. A few reasons to shew the propriety and wisdom
of placing our Lodges due East and West.
This was a disposition which universally accompanied
the practice of religion in all nations, and has been thought
to have originated from the rising and setting of the sun,
and the origin and propagation of human learning and
science.  But there are other reasons for this custom
which appear to be equally worthy of' our consideration.
The garden of Eden was placed in the East, and our first
parents expelled towards the West.  The Ark of Enoch
was placed due East and West, as also were the tabernacle and temple of the Jews. If we view with the eye
of philosophy and religion the beautiful works of the
creation, and all things therein contained —the heavens
declaring the glory of' God, and the firmament shewing
his handiwork-it becomes an incumbent duty upon his
creatures to bow with reverence and humility before the
great Creator, who has never, from the earliest period of
time, left himself without a, living witness amongst men.
In the first ages of the world, Abel offered a more acceptable sacrifice than his brother Cain —Noah was a just
and upright man-Jacob wrestled with an angel, and obtained a blessing for himself and his posterity.  But we
do not find any records of a temple peculiarly set apart
for divine worship, till after the deliverance of the children
of Israel from their Egyptian bondage; which it pleased
the Lord to accomplish with a high hand and a stretched
out aim, under the conduct of his faithful servant Moses.
As this chosen people were destined to inherit the promised land, and to become a great and mighty nation,
God gave them a series of laws and revelations for their
moral and religious guidance; and as a repository for
these invaluable documents, as well as a place for the
solemnization of divine worship, MIoses was commanded
to erect a tent or tabernacle in the wilderness, which he




166                 LECTURE X.
placed due East and West, in commemoration of that
great and mighty wind which first blew Est and then
West, by which their happy deliverance was effected,
and Pharoah and his host destroyed in his attempt to
follow them through the passages of the Red Sea. As
this tabernacle was intended as a temporary substitute
for a more permanent building, constructed on the same
model, and placed in the same situation with respect to
the cardinal points of the compass, when his people
should have obtained peaceable possession of the land of
Canaan; it may be justly inferred that the practice was
sanctioned by the Divinity.7
Heathen temples were, in like manner, placed due East
and West; and the statues being deposited at the-Wes't
e-nh, t~he people, during their devotions, stood with their
faces towards that quarter.8  Judah, the most distinguished of the tribes, had the eastern part of the camp
assigned to him, as the station of' honour. The Gospel
was first published in the East, and afterwards spread
over the western parts of the globe. Christian Churches
and Masonic Lodges are built due East and West, and the
eastern part in each is considered the most sacred. Interments of the dead are still conducted on a similar
principle.
Throughout the works of nature the same system is
visible; and, therefore, its origin must be ascribed to the
Creator of all things. The sun, that great source of light
and heat, created for the benefit and convenience of man,
rises in the East to open the day-gains his meridian in
the South, to point out the necessity of a brief cessation
from our daily employments, that we may be invigorated
by rest and refreshment-and retires to the West to close
the labours of the day.  From these remarkable appearances in the heavens, the ancient inhabitants of the world
considered the East to be the face of the earth, and the
West its back.
An objection has been taken to the above arrangement,
by considering that the changes occasioned by the precession of the equinoxes have somewhat altered the position of ancient buildings; and that, if the eastern and
western points are to be determined by the rising and
T Ezek. xxiv. 2.       e Porph. dq ant. Nympharum.




LECTURE X.                   167
setting of the sun, a system of uniformity would appear
necessary throughout the whole course of time; as these
edifices, therefore, are at variance with the points thus
ascertained, the position is not correctly exemplified, and
the theory, of course, falls to the ground. It will be seen
at once that this objection, though often urged, is so replete with fallacy and subterfuge, as scarcely to need a
formal refutation.  The terms East and West have been
honoured with peculiar notice ever since the world began;
and it is from the uniform practice of our ancient brethren
that we retain a regard for these points in all our ceremonies.
In the early times of Christianity, this practice was
observed with reverence. There was, however, this material variation from the ancient system, that while both
Jews and Heathens worshipped with their faces towards
the West, in which quarter the adyta vHere placed, the
Christians reversed the custom. Our Saviour is denominated by St. Luke " ORIENS;" and therefore the Christian
converts worshipped, and covenanted with Christ, with
their faces to the East, and they were taught to abjure
Satan towards the West.9 Origen,10 who flourished about
the middle of the third century, announces the fact, though
he assigns no reason for it. His words are: " In Ecclesiasticis observationibus sunt nonnulla hujusmodi quee  omnibus quidern faicere necesse est, nec tamen ratio, eorum
omnibus patet; nam quod genue flectimus, orantes; et
quod ex omnibus cmeli plagis, ad solam orientis partem conversi, orationem fundimus, non facile cuiquam puto ratione
compertum." Epiphanius says that it was the error of
Elaxus to forbid his followers to pray towards the East;"
and Prochorus adds, that St. John, the Evangelist used
always to pray with his face in that direction.
The reasons which have been assigned for this custom
are derived, as I have already observed, from the creation;
the garden of Eden being placed in the East, and man
expelled towards the West; wherefore Christians pray,
says Basil,"3 looking towards the East, in earnest expectae
tion of a better country,'4 i. e. Paradise.  Clement of
9 Ambrose. Dion. Areop.    10 Orig. in lib. Num. Hom. 5.
R Epiph. adv. Oss.      12 Proch. in vit. S. John, c. 5.
"' Basil de. S. Sancto. c. 27.    4 Ezek. xliii. 2.




168                 LECTURE X.
Alexandria refers it to another cause. The East, he says
is, as it were, the birth of the day, and from thence the
light springeth; therefore we pray towards the East.s5
Again, the custom has been referred to the crucifixion;
for, as the Redeemer was sacrificed with his face towards
the West, Christians, during their devotions, ought to
look towards Him firom whom they expect salvation.
And it has also been considered to have respect to the
general judgment, because the angels revealed to the disciples who were witnesses of Christ's ascension towards
the East, that "the same Jesus which is taken up from
you into heaven, shall so come, in like manner, as you
have seen him go into heaven." And indeed the very
same thing had been already communicated to them by
Christ himself, in these remnarkable words, "As the
lightning cometh out of the East, and shineth even unto
the West, so skall also the coming of the Son of Man be."
5. Remarks on the Pillars which support the Lodge.
Our Lodges are supported by three pillars called Wisdom, Strength, and Beauty; which have been adopted
as the basis of the system; because without wisdom to
contrive, strength to support, and beauty to adorn, no
architecture can be considered perfect. Wisdom contrived the temple at Jerusalem; Strength supported the
design with materials and men; and Beauty adorned it
with a profusion of curious workmanship in timber,
jewelry, and the precious metals.
Amongst the primitive professors of this holy science,
the creation of the world out of Chaos formed a sublime
subject of disquisition, in which were displayed those
three prominent attributes of the  Deity-Wisdom,
Strength, and Beauty. Wisdom was exemplified in the
formation of our planet, and its attendant orbs. Strength,
in the nice adjustment of the balance by which they are
mutually supported in their rapid and complicated evolutions:
For ever singing as they shine,
The hand that made us is divine.
And Beauty, in the entire arrangement, as well as in the
natural decorations with which the parts are so profusely
adorned.  Gradually were the effects displayed.  Order
m Olem. Strom. vii. p. 520.




LECTURE X.                 169
succeeded Chaos. Darkness vanished before the blessed
radiance of light. The sea became dry land. Water,
earth, and air, teen ed with their myriads of inhabitants.
And last of all, man, the crown and glory of the creation,
appeared -in the image of God-erect in stature; "infinite in faculties;" having " dominion over the fish of the;
sea, and over every living thing that moveth upon the
earth."
Thus Wisdom, Strength, and Beauty were triumphant;
and " God saw every thing that he had made, and behold
it was very good."  The concave vault of heaven, like a
superb coronet, spangled with brilliant gems, equally
with the gaudy scenery which is spread in such rich
profusion over the face of nature, proclaim, as with the
voice of angels, the existence of these grand masonic pillars at that period to contrive, to support, and to adorn the
august bodies which occupy the regions of universal
space.
In a masonic Lodge these pillars are represented
by three principal officers, whose duty in governing' the
brethren is expressed in the symbols which are suspended at their breasts. But when the Lodge is harmoniously
constructed, these duties are not onerous; and if exercised in the spirit of genuine Masonry, they constitute the
links which connect the members in an unbroken chain
of brotherly love.
And here I may, with great propriety, offer a few suggestions to these officers on the efficacious discharge
of their several duties, that pleasure and profit may
mutually result. First, let them set a good example of
regularity and decorum in their own conduct, both in the
Lodge and in the world. Order is heaven's first law. It
constitutes the beauty and stability of the masonic system.
Let them open the Lodge punctually at the prescribed
hour-work the lectures diligently and scientifically,
during the time of labour; and if the Junior Warden's
call be heard, let not refreshment be extended beyond
the moderate bounds which decency prescribes. When
the sun sets, let the Senior Warden be ready to perform
his duty at the command of the Worshipful Master, and
see that none go away dissatisfied, or unimproved in virtue and science.
The W. M. should always bear in his memory, that to
8




160                 LECTURE X.
him the brethren look for instruction-on him depend the
welfare and success-the credit and popularity of the
community. His situation, as the chief pillar of the
Lodge, is most important; and if he fail in the satisfactory discharge of its duties, he inflicts a fatal blow, not
only on the Lodge, which will be the first victim of an
ill-placed confidence, but on the order of Freemasonry
itself, which will suffer in public estimation, should its
principal officer prove incompetent to the high office he
has undertaken; should fail through inattention, neglect,
or incapacity, to improve the brethren in wisdom and
knowledge; or to vindicate and defend the purity of the
order against the attacks and surmises of those who ridicule or condemn it, simply because they do not understand its object, and are incapable of comprehending its
beauty and utility.
There is one point in the management of a Lodge,
which requires not only great tact, but true firmness of
mind in the Worshipful Master and his officers. I mean
in those unhappy cases where disputes and divisions prrvail amongst the brethren. On such occasions, a regard
for the purity of Freemasonry, and its reputation in the
Lodge over which he presides, makes it necessary that the
Worshipful Master should act promptly and decisively;
nor must he, under any circumstances, shrink from the
performance of a positive duty, for the surest method of
obtaining at once the approbation of the brethren and of
his own conscience, is to discharge his duty punctually,
faithfully, and impartially.
Freemasonry is a system of peace, order, and harmony.
The elements of dispute and division are not found in
any of its institutes. The brethren meet on the level
and part on the square. The utmost extent of fraternal
affection which can subsist between man and man, is
supposed to be displayed between the brethren of a
masonic Lodge. It is enjoined equally in the ancient
Charges, the Constitutions, and the Lectures; and the
world at large, amidst all their cavils and objections on
other points, are inclined to give us credit for our brotherly love.
From  these considerations, the Master will use his
influence and authority to convince his masonic companions of the necessity-so far as regards the interests oJ




LECTURE X.                  161
the Craft in general-so far as regards the welfare of
the Lodge-so far as regards their own peace, or the
happiness of their brethren-of preserving the unity
of the spirit in the bond of peace.  In all cases it is
is more honourable to unite in the principle of conceding
points of minor importance, than to foment disputes that
may involve consequences which it is impossible to
foresee, and frequently impracticable to remedy. On all
occasions he ought to possess sufficient knowledge of
human nature to prevail on the brethren to be unanimous
in their conclusions, however their opinions may vary in
detail; for it is the safest, wisest, and best policy to submit cheerfully and implicitly to the decision of a majority,
in the assured belief that such a decision has the greatest
chance to be correct.
A portion of responsibility, although in an inferior degree, is incurred by the representatives ofStrength and
Beauty.  If they conscientiously perform their allotted
tasks, the Master will not only be assisted and encouraged, but, in a manner compelled to execute his office,
at least creditably, if not beneficially.  He will escape
censure, if he do not merit praise. Prompted by the
equal measures of the one, and the integrity of the other,
he may be induced to govern his Lodge on the principles
of morality and justice; even should higher incentives be
absent from his bosom-even though a love of the science
should have waxed cold, and he should have coveted this
high office merely to enjoy its honours and its power.
It is devoutly to be wished that improper motives
might never induce a Mason to aspire to an official situation in the Lodge. From such an unnatural ambition
evil is sure to proceed. If unqualified, office is rather a
disgrace than an honour, because it is impossible, under
such circumstances, to conceal ignorance, or to throw a
veil over imperfection. And an exhibition of incapacity,
in those who are expected to instruct the ignorant and
lead the anxious enquirer to a knowledge of the truth,
excites no feeling but pity and contempt. While, on the
other hand, when the Master's chair is filled with ability
and talent, respect and approbation are ensured; the
words of sound doctrine fall, like the dew of heaven, from
the lips of such an instructor, and are eagerly imbibed by
the gratified hearers; improvement in masonic knowledge




162                     LECTURE X.
rapidly augments, the pupils emulate the Master's accomplishments, and the triumph of'virtue and science becomes
visible to the world, although mankind are ignorant how
the noble attainment has been acquired. So truly is it
said, that "the Light shineth in darkness, but the darkness comprehendeth it not."
6. The cloudy canopy illustrated.
In all communications which the Creator has been
graciously pleased to make with the creature, he has
been enveloped in a cloud.16  Hence our Lodge is figuratively said to be covered with the clouds of heaven,
because a cloud is the acknowledged emblem of that
glorious Being, whose all-seeing eye inspects our actions,
and whose aid we implore in all our undertakings. In
the early history of' the Jewish nation, we find God appearing in a cloud, because, as he himself declared by his
prophet Moses, the people saw no manner of similitude
on the day that the Lord spake unto them in Horeb out
of the midst of the fire;17 for he would not shew himself
to them under any specific figure, lest they should make
an idol of the same form, and worship it."8 But the appearance of the Lord in a cloud had been adopted from
the earliest times,-in  the  garden of Eden,9 —at the
sacrifice of Abraham,20 —at the Burning Bush,21- at the
deliverance of the Children of Israel from their Egyptian
bondage it was most remarkable; for at that period the
cloud directed them through the Red Sea, and attended
them during their journeyings in the wilderness, and was
intended as a visible manifestation of the Divine presence,
and a token that Jehovah 2was at hand to render them'l Consult Lev. xvi. 2.; Lam. iii. 44.; and Ps. civ. 1, 2, 3.
17 Deut. iv. 15.
18 Cat. ex. Decr. Cone. Trid. p. 394. See also Syn. Nic. 2. act. 3. p
184. a Theod. Patr. Hierosol.
19 Gen. iii. 24. compared with Ezek. i. 4.  20 Gen. xv. 17.
21 Ex. iii. 2. "There is a convent and church on Mount Sinai, according to Pococke; and a chapel on Horeb, called the Chapel of the
Bush, which they say grew where a white murble slab is now placed
under the altar; into which no one enters without first taking off his
shoes." (Desc. of the East. vol. 1. p. 150.)
22 In this instance the Deity is said to be in the cloud, under the name
of Jehovah; and was none other than the Redeemer of mankind, who is
the same yesterday, to-day, and for ever. The pillar of a cloud which
preceded the Israelites on the above occasion, is said by ancient writers
to represent Christ in many respects. He is the sacred pillar that sup



LECTURE X.                    163
assistance in all cases of difficulty and danger. Again,
the Deity was shrouded in a cloud over the tabernacle;
and at that sublime period when the law was delivered
to Moses;-at the dedication also of Solomon's Temple
— and when God discomfited the idols of Egypt.3 This
was the Divine Shekinah vouchsafed to the prophet
Isaiah; and declared by St. John to be the actual glory
of Jesus Christ the Saviour of mankind.24  And we may
consider further, that his human body was the ark of the
Christian covenant, over which the Shekinah appeared
in the cave at Bethlehem in the form of' a supernatural
star in the East; which hence is placed in the centre of
our Lodges; again, at his baptism by St. John, as a
celestial dove surrounded by a shining cloud of glory;
and again, at his transfiguration and ascension, when a
cloud at length received him, and he returned to his seat,
in heaven, which is also in a cloud; there to remain as
our intercessor till the day of Judgment, when he shall
again appear in a cloud to pass the final sentence on mankind.
The cloudy canopy, then, is a symbol of heaven. There
our thoughts and affections centre, while we are engaged
in the moral and scientific investigations which constitute
the business of the Lodge. The central Star illuminates
this picture of the firmament; and opens to the contemplative eye, the regions of' everlasting space, accessible
by a Ladder placed on the Holy Volume, containing
staves or rounds innumerable to fill up the intervals of
those Three Great Steps by which the Mason hopes to
ascend to the blessed regions of eternal day. And when
he is enabled to achieve the third and last step, which
constitutes the summit of the ladder, he figuratively
enters into " a house not made with hands, eternal in the
heavens.' veiled from  mortal eye by the starry firmament, and symbolized on the Tracing Board by Seven
Stars surrounding the silver queen of night.
orts his church; he guides us to eternal life, as to the promised land;
or he is the way, the truth, and the life; he opens to us the way of the
lted Sea, i. e. by baptism dyed red in his blood. Thus Rupertus says,
Aperit nobis viam maris rubei, id est, gratiam baptismi sanguine suo
rubentis." He is both a pillar of fire and of a cloud; or in other words
both God and man; and Isaiah plainly says, that Christ is the covering
cloud by which we are sheltered from the heat and storms of temptation.
2i Isai. xizx. 1.                24 John xii. 41.




164                   LECTURE X.
A right application of the several clauses contained in
this Lecture, cannot fail to convince the unprejudiced
enquirer, not only of the harmonious proportions of a
Masons' Lodge, but also of the order and beauty arising
from the general principles of the institution. Here we
see Wisdom standing in the East to observe the rising
of the sun, that he may commence the labour of instructing and improving the brethren in morals and science;
Strength in the opposite quarter to support, by virtue of
his influence, the lessons which Wisdom  imparts; and
when the setting sun proclaims the approach of night,
to close the Lodge by command, after seeing that every
brother has his due; and Beauty in the South, to mark
the sun at his meridian, that the workmen may enjoy a
just proportion of rest from their labours. To perfect the
arrangement, the efficiency of these three Pillars is augmented by subordinate officers, ready to disseminate their
commands amongst the brethren, and to see that they
are punctually obeyed; while an attentive band stand
round in respectful silence, clothed in the badge of innocence, to the honour and antiquity of which the aristocratic orders of the Golden Fleece and Roman Eagle
afford no parallel. Inspired by the great moral truths
which form the subject of the Master's lecture —
We cheerfully labour in hill or in dale;
At Moriah's fam'd mount, or Jehoshaphat's vale,
And whene'er'tis High Twelve with due order regale.
No noise, no disorder, no riot we know,
But strictest decorum and harmony show;
Whilst the Graces on each do their favours bestow.
While the sea ebbs and flows, or the stars shed their light,'Till all nature dissolve like the visions of night;
So long will true brothers in friendship unite.
Foote.




LECTURE XI.
ON THE CEREMONIES OF OPENING, CLOSING, LABOUR,
AND REFRESHMENT.
Sweet fellowship from envy free,
Friendly converse of brotherhood;
The Lodge's lasting cement be,
Which has for ages firmly stood.
A Lodge thus built, for ages past
Has lasted, and shall ever last.
Masonic Song.
THE rites and ceremonies of Freemasonry form the
distinctive peculiarity by which it is separated from
every other institution. In their nature they are simple
-in their end instructive.  They excite a very high
degree of curiosity and surprise in a newly initiated
brother, and create an earnest desire to investigate their
meaning, and to become acquainted with their object
and design. It requires, however, both serious application, and untiring diligence, to ascertain the precise
nature of every ceremony which our ancient brethren
saw reason to adopt in the formation of an exclusive
system, which was to pass through the world, unconnected with the religion or politics of all times, and of
every people amongst whom it should flourish and increase. But the assiduous Masofi with the assistance of
an intelligent Master in the chair, will not fail to apply
every ordinance of the Craft to his own personal advantage.
In this Lecture we approach a subject of overwhelming interest to the Free and Accepted Mason. While
expatiating on the routine business of Masonry, as transacted within the tyled recesses of the Lodge, I hope to
make myself intelligible to the brethren, without drawing




166                 LECTURE XI.
aside the veil which conceals hidden things from the gaze
of uninitiated persons.
OPENING.
The first business which occupies the brethren at their
stated meetings is, what is technically called Opening
the Lodge. It is a solemn and imposing rite, and strongly
fixes the attention of every serious Mason. At the well
known signal, every officer repairs to his station, and the
brethren prepare to execute, with alacrity, the orders of'
the Master, in silence and submission. The ceremony is
then commenced with that venerable simplicity which
always characterises the business of' Masonry; and forms
an interesting introduction to the fascinating exercise of
its duties. This beautiful spectacle has been the subject
of just and merited panegyric. In the excellent forms
prescribed by our ancestors, the brethren are reminded
of their dependance on the Almighty Architect of the
Universe for every blessing they enjoy. A regular series
of ancient landmarks are rehearsed, without a knowledge
of which, no person can esteem himself a Mason, or be
admitted into a strange Lodge.
These general heads are of the utmost importance, and
cannot be dispensed with, but at the hazard of subverting
the foundation, and destroying the beneficent principles
of Masonry. Every officer is made acquainted with his
duty, and seriously impressed with the importance attached to his situation. It is impossible for a Mason to
be inattentive to these sublime transactions; and while
his heart glows with the sacred fire of benevolence to his
species, and overflows with gratitude to the great Author
of his being, his devotion is excited by a short and fervent
prayer, breathed. in the true spirit of masonic philan-thropy. The eye is directed to that lucid object which
forms the central point of every Mason's hope; and the
mind derives life and vigour from those luminous beams
which irradiate the operations, and form the celestial
covering of every masonic Lodge.
LABOUR.
The true intention of the Speculative Mason's labour,
is the exercise of the faculties, and the improvement of
the mind. By attaining perfection in. this noble art, we




LECTURE XI.                167
hope to construct an edifice which shall be durable as
the heavens-lasting as eternity; whence we may arrive,
when our masonic course is terminated by death, at " a
building not made with hands, eternal in the heavens."
The Master, assisted by the Senior Warden, lays the
chief corner stone of a beautiful fabric, to which every
brother, according to his ability, cheerfully contributes
his active co-operation. As the work advances, a regular series of illustrations are furnished by the Master, or
by brethren duly qualified to instruct; which contain
the strongest incentives to virtue and morality; while
the mind inperceptibly imbibes a rational system of
ethics, calculated to expand the faculties, and progressively to advance the diligent enquirer to a reliance on a
superior power for consolation, when the world refuses
the balm of comfort to assuage the sorrows incident to
mortality.
All the illustrations of' Masonry, whether symbolical
or preceptive, whether legendary or scientific, tend to
improve the mind and consecrate the affections to virtue
and morality. If we consider the system as a whole, or
its constituent parts in detail, all and each proclaim and
inculcate the sacred duties which we owe to God, our
neighbour, and ourselves; and it is the habitual practice of those duties which constitutes the character of a
good and worthy Mason.  In this bond, Masons are
linked together by the strongest ties and obligations; and
the chain of social relations cannot be broken by time,
distance, or calamity.
On these considerations, the POINTS of Masonry have
a most important reference. The practice of Brotherly
Love, Relief, and Truth, forms the basis of our temporal
felicity. We are instructed by the Chief Point to be
contented with the station assigned to us by a benevolent providence, to cultivate peace and tranquillity, and
to be ever ready to communicate the same measure of
happiness to others, which animates our own bosoms.
There are many ways of exciting sensations of happiness
in the heart of our brother. And principally by co urtesy
and kindness. When the desire of inspiring feelings of
pure delight is perfectly sincere-when love is without
dissimulation-success is certain. On the state and construction of our own mind, depend, in a great measure,
8*




168                LECTURE XI.
the friendship and good-will of those amongst whom we
live. If we be distant and reserved, cold or ceremonious,
the example will have its effect on our friends; and a
free and social intercourse will be obstructed by suspicion
and distrust.
Harshness of manner and of language, can never succeed in securing respect or eliciting gratitude, even for
actual benefits. Men are apt to indulge a morbid disposition to imagine themselves slighted or despised; for, in
the very lowest stations of life, individuals may be found
who are so exceedingly sensitive, that an ungracious
word-nay, even the tone of voice in which kind expressions are uttered, or the look by which they are accompanied, will be more than sufficient to counterbalance
the presumed obligation arising out of a benefit conferred.
While, on the contrary, an open and generous carriage,
gracious looks, and kind and gentle language, accompanying acts of courtesy and beneficence, cannot fail to inspire
a reciprocal confidence, which will be equally beneficial
to the giver and to the receiver, and while we thus
convey happiness to others, its peace is abundantly
returned into our own bosoms.
The Principal Point of Masonry is three-fold, and comprises the exalted virtues of Brotherly Love, Relief, and
Truth. Brotferly Love is the bond by which Masons
are united, without reference to those artificial distinctions which exist amongst mankind, and separate them
into an infinite diversity of grades and classes, each
urging its peculiar claim to notice. This virtue is so
natural to the human heart, that it has always been
professed, even amidst the pollutions of the Spurious
Freemasonry, and the debasement of ignorance and barbarism. If we search the annals of powerful states and
empires, or penetrate the wilds and deserts of savage
nations, where religion is unknown, we shall find the
philosopher and the barbarian alike boasting of the
practice of brotherly love. But in their estimation, what
was it? I am afraid it was only another name for some
undefined feeling nearly allied to hatred.  Brotherly
Love, based on the principles of a false faith, would be
incapable of comprehending the nature of the bright
system from which it was copied. The adherents of a
Spurious Freemasonry rejected the doctrine of Brotherly




LECTURE XI.                169
Love, as a sentiment which included all created beings
within its limits; and confining it simply to their own
immediate connections, esteemed the rest of the world
as natural and hereditary foes. It yvas deemed a lawful
point of honour to sweep away, with "the besom of
destruction," all who were opposed to the interest or
ambition of individuals, and thus this heavenly virtue
was sacrificed at the unholy shrine of' superstition and
impiety.
Such was Brotherly Love under the domination of
Spurious Freemasonry. "Famine and pestilence were
not more terrible scourges to mankind than a people who
were proverbial for this virtue. The proud and boasted
principle of friendship, so liberally praised and complimented by pagan philosophy and legislation, had carried
destruction and death over half the world; disturbed the
tranquillity of harmless provinces, and defaced and depopulated the garden of God. It has been remarked, and
I think with much justice, than in proportion to the
enthusiasm to which Brotherly Love or Friendship has
been carried, has been the virulence of that enmity
amongst mankind, by which it has been accompanied.
Such is man in a state of nature. Within a particular
circle he has been a friend and a brother; without that
circle, an enemy, a destroyer, a fury, and a fiend  And
then, when most applauded and adored within the contracted sphere of his friendship, most detested and
execrated without it; —then when his statues have been
rising fastest round him; and the cast brass receiving the
history of his honours with busiest industry-then has
been the moment when the curses of mankind have been
poured, in the most copious shower, upon his head."'
This prostitution of a most amiable quality of the mind,
for which reason afforded no remedy, was corrected by
revelation. The Redeemery, knowing that such a principle had produced a mass of evil amongst mankind,
determined to exhibit Brotherly Love in an amiable point
of' view, that the nations of the earth might form an
universal brotherhood. His admonitions were, therefore
principally directed to this point: "If ye love them,'
said he, " which love you, what reward have ye? Do not
I Fawcet.
13




170                LECTURE XI.
even the publicans the same? But I say unto you, bless
them that curse you, do good to them that hate you, and
pray for them which despitefully use you and persecute
vou." With the same intention he answered the question,
who is my neighbour? by relating the parable of the
ood Samaritan; which so impressed the enquirer, that
e saw, without a comment, that the general relationship
of man is not dissolved by distance, climate, form, or
language; but all the world are brothers; and that the
hand of mercy ought to be extended to the destitute
stranger, as well as to an intimate friend or relation.
Nay, the stranger, the fatherless, and the widow, however diversified by nation, birth, or colour, are superior
objects of man's benevolence. And this is precisely the
view of Brotherly Love which is taken by our excellent
institution. It inculcates love to all mankind, but more
particularly to a brother Mason, as a certain indication
of uprightness, which is symbolized amongst us by the
moveable Jewel which has been assigned to the Junior
Warden.
Brotherly Love must be pure both in profession and
practice; unwarped by prejudice; unabated amidst calumny, slander, and detraction; filling the heart with
pious fervour and holy resolutions; exalting it from earth
to heaven; from a perishable mortality to a celestial intercourse with the Source and Essence of love; ennobling
the nature of man by the practice of his earthly Free'masonry, till it conducts him to the eternal Grand Lodge,
where the celestial system of Light shall confer upon him
perfect wisdom and perfect happiness.
- Such is the nature of Brotherly Love, as inculcated ina masonic Lodge. Whoever is included in this bond, the
same we acknowledge as a brother. We look not at his
politics-we enquire not into his religious creed-his
riches are dross-his climate or colour perfectly indifferent; —although we know not the country whence he
comes, and are totally ignorant of the language which he
speaks-if he employ the universal language of Masonry
— if he display the Sign and Token of his profession, his
faith becomes intelligible, and we fold him to our hearts
as a brother. Is he in sorrow? We will bind up his
wounds. Is his heart lacerated and bleeding? We will
pour in the oil and wine of' kindness and sympathy. Is




LECTURE XI.                 171'a worthy brother in pecuniary difficulties?  We will
relieve his wants and restore his comforts. If he have
talent, we will honour it; —if he have none, he is still
our brother. Is he a good and virtuous man? We will
rejoice at it. Is he immoral? We will draw a veil over
his faults, by adopFthi~tflat distinguishing virtue of our
science, which is symbolized by a non-metallic key. For
if he have faults-surely he has some virtues; and these
we are bound to esteem, let his errors be what they may.
This is a lesson which Freemasonry teaches. Charity
and Brotherly Love is the foundation and cape stone, the;
glory and cement of our ancient and honourable insti-?
tution.
If these principles be strictly inculcated in our Lodges,
Freemasonry will become-what it ought ever to be —a
beatific vision, leading, through its connection with Christianity, to a Grand Lodge in the skies, where the just
exist in perfect bliss to all eternity; where they will be
for ever happy with God the Great Architect of the
Universe, and dwell to all eternity in the celestial bowers
of peace and Brotherly Love.
RELIEF is the next tenet of our profession. This virtue has been already partially illustrated;2 but I cannot
refrain from adding an extract from that beautiful Lec-;
ture which Jesus Christ delivered to his Apostles when
he sent them out to evangelize the people. "Heal thei
sick; cleanse the lepers; raise the dead; cast out devils.'
Freely ye have received, freely give. Provide neither
gold, nor silver, nor brass in your purses; nor scrip for
your journey, neither two coats, neither shoes, nor yet
staves; for the workman is worthy of his meat. And
into whatsoever city or town ye shall enter, enquire who
in it is worthy; and there abide till ye go thence. And
when ye come into an house, salute it. And whosoever
shall give to drink, unto one of these little ones, a cup of
cold water only in the name of a disciple, verily I say
unto you, he shall in no wise lose his reward."
Applied to Freemasonry, Relief forms a branch of
charity, actually emanating from brotherly love. It wa
this absorbing characteristic, at the revival of Free
masonry, about the beginning of the eighteenth century,
2Vid. Lect. 2.




172                 LECTURE XI.
which elevated the science to a distinguished rank in
England, and induced the formation of Lodges in every
part of the world. This emanation of the Deity advanced
the claims of Freemasonry to the favourable consideration
of mankind, by the noble institutions which practically
exemplified its theories and doctrines. These institutions
placed Freemasonry on the broad and permanent basis of
public utility, without any reference to the genial and
beneficial tendency of the rites and ceremonies, morals
and science, which are practised and enforced in the
tyled recesses of the Lodge.
The widow's tear-the orphan's cryAll wants-our ready hands supply,
As far as power is given.
The naked clothe-the prisoner freeThese are thy works sweet Charity,
Revealed to us from Heaven.
It was requisite that Freemasonry should assume a high
position amongst the institutions of the country, at a
time when, by the re-establishment of its Grand Lodge
on a firm basis, public attention was called to the order,
and its general utility excited discussion amongst scientific and thinking men. About this period the Duke of
Buccleugh proposed the establishment of a general fund
of benevolence for the relief of' distressed Masons. Local
funds of the same description had been long before in
active operation amongst the private lodges; but a central fund appeared to promise a more extended usefulness;
and its formation placed Freemasonry before the public
eye in a new and amiable form. It was soon followed
by the establishment of those noble foundations for the
children of indigent Brethren, or orphans; one of which
sprung from the practical benevolence of the Chevalier
i Ruspini, and was brought to perfection under the patroni age of the Duchess of' Cumberland; and the other was.
subsequently formed under the name of the Royal Masonic
Institution for clothing, educating, and apprenticing the
sons of worthy deceased Freemasons; both of which are
still in active and beneficial operation.
Other institutions, which exemplify the nature of masonic benevolence, have, from time to time, made their
appearance amongst us, and are matured by the efficient
support of our opulent and wealthy Brethren; for it is




LECTURE XI.                173
by the union of active zeal, with talent and riches, that
great results are generally accomplished. In the present
age, the benevolence of the masonic system has been
still more strikingly developed. An asylum for aged and
decayed Freemasons of good character, and an annuity
system for their permanent relief, halve been recently
projected. The former is in active operation; and there
is no doubt but the latter will be extensively supported
by the wealthy members of the craft. These charities
are jewels of inestimable value in the masonic crown,
which emanate from a practical exercise of the best
feelings of the human heart; and advantageously display
the beauty of the system to which they are attached.
TRUTH is an attribute which involves the peace and
welfare of civil society. It has been asserted that the
word Truth is the third person singular of the verb Trow;
and that it was formerly written troweth, trowth, or troth,
meaning that one troweth, thinketh, or believeth. However this may be, Truth is essential to the Free and
Accepted Mason, and forms a constituent part of the
wisdom which is the object of his search, while investigating the principles of the Science; and if he expect to
derive any advantage from his masonic studies, he will
make the sacred dictates of truth the guide and director
of all his actions. If the foundation be thus firm and
secure, the superstructure can never be shaken. Pure
thoughts, holy desires, and upright actions will clear the
way for placid contentment, and the happiness which
proceeds from rectitude of intention. To be good men
and true is one of the first lessons we are taught in Masonry. On this theme we expatiate, and by its dictates
endeavour to regulate our conduct. Hence, while under
the influence of this principle, hypocrisy and deceit are
unknown amongst us; sincerity and plain dealing are
our distinguishing characteristics; whilst the heart and
the tongue unite in promoting each other's welfare, and
rejoicing in each other's prosperity.
THE POINT WITHIN A CIRCLE occupies a conspicuous
situation on the Tracing Board of an Entered Apprentice.
And deservedly; for it embodies a series of useful lessons,
which, if reduced to practice in our commerce with the
world, cannot fail to make us wiser and better. This
significant emblem takes its origin from the garden of




~174                 LECTURE XI.:Eden, which was circular-the trees of life and knowledge
being placed in the centre, symbolical of the divine
Omnite!cm, the ce n r.J2g..g  e r        e, and the circumference a -_wh~ere.  The perpendicular parallel lines,
represented by these two trees, signified justice and merc/,
which were practically exemplified at the unhappy fill
of our first parents.3
The primitive explanation of this symbol did not differ
very widely from the elucidation still used in the lectures
of Masonry. The circle referred to eternity, and the point
to time; for the purpose of shewing that time was only a
point compared with eternity, and equidistant from all
parts of its infinitely extended circumference; because
eternity occupied the same indefinite space before the
creation of our system, as it will do when it is reduced
to its primitive nothing.
The application of the circle and perpendicular parallel
lines amongst us, refers to the duty of circumscribing our
wishes and actions within such prudent limits as to
escape the severity of God's justice untempered by mercy.
To speak in the technical language of the old lectures,
the point represents an individual Brother; and the
circle, the boundary line of his duty to God and man;
beyond which he is enjoined never to suffer his passions,
prejudices, or interests to betray him. The circle is
supported by two perpendicular parallels lines, representing the two St. Johns,4 who where perfect parallel in
Masonry.  On the vertex rests the Book of the Holy
Law, which points out the whole duty of Man, and supports the theological Ladder, the top of' which reaches to
the heavens. In going round this circle, we must necessarily touch on these two lines, as well as on the sacred
volume; and while a Mason keeps himself thus circumscribed, it is impossible that he can materially err.
The ORIGINAL SIGNS of Masonry are quadruple, and
taken from the perfect square or cube which is constructed of four principles, viz., a point, a line, a superficies,
and a solid; referring to the four elements.5 In the true
3 See Signs and Symbols, Lect. 9.
4 The union Lectures have rejected this interpretation, and substituted
Moses and Solomon; but I must confess that I prefer the prior arrangement.'The Greeks had a very extraordinary compound hieroglyphic ta




.LECTURE XI.                    175
Freemasonry this is denominated Tetragrammaton; and
in the Spurious system, Tetractys; both referring to the
ineffable Name of the Deity. A cube was considered
the most perfect of all figures; and therefore the Holy
of Holies in the Temple, constructed for the peculiar
dwelling place of the Most High, was of that form.; and
the altars of all nations were a cube either single or
double. The Name, however, is expressed in masonic
hieroglyphics by four distinct geometrical emblems, as
well as by a single quadrilateral figure, viz., an equilateral
triangle, a circle, a square, and a double cube. The
triangle represents eternity, science, and power. The
circle, God's Omnipresence. The square, perfection of
happiness, and equal justice. Thus the Pythagoreans
said, that the tetrad was the first number evenly even,
which is a property of Justice; for, being quadrate, it
divides into equals, and is itself equal.6  Pythagoras gave
this reason for likening the gods to a square, because he
believed that quadrangular figures represented the divine
essence; signifying pure and immaculate order; for, said
he, "rectitude  imitateth inflexibility;  equality, firm
power; for, motion proceedeth from inequality, and rest
from equality. The gods, therefore, who are authors in
all things of' firm consistence, and pure, incontaminate
order, and inevitable power, are not improperly represented by the figure of a square."7
These principles being established, the propriety of
our Four original Signs will be apparent.  They are
represented by the tassels which decorate the angles of
our Entered Apprentice Tracing Board; and refer equally
to the Of.r rivers of' Paradise, and the four Cardinal
Virtues.  To illustrate this in a manner which may be
intelligible to the Brethren, I would observe, that the
palate and throat being the chief seat of irregular appetites, we are instructed by the first Sign to avoid temptation by a proper restraint on our passions; that we
represent the four elements. Juno was depicted as being suspended
from the clouds by a chain fastened round her waist; at the upper end
of which is a large ring held by the hand of Jupiter, while heavy stones
were bound to her feet; and in this situation she hangs over the waters
of the sea. Juno herself represented the air; her chain the fire; and
the weights water and earth.
I Alex. Aphrod. Metaph. 5.    7 Stanl. Hist. Phil. vol. 3. p. 75.




176                LECTURE XI.
may be temperate in all our indulgences, and never exceed
the boundary line of decency and decorum, under the
penalty of disobedience, or the violation of those engagements which, as Masons, we have voluntarily assumed.
The breast being the abode of Fortitude, we are taught
by the second Sign to suppress the risings of apprehension and discontent; and to endure, with patience, the
attacks of adversity or distress, pain or disappointment,
rather than induce, by a weak and temporizing compliance with the persuasions of friends, or the denunciations
of enemies, the bitter stings of remorse which must inevitably result from a betrayal of the secrets with which
we have been intrusted on the faith of a solemn obligation.
The third Sign contains a lesson equally striking and
useful. Prudence is the wisdom of the heart, and prompts
cool and deliberate actions. Amidst all the various and
chequered scenes which are incident to human nature,
consideration and reflection will enable us to avoid the
snares with which we are continually beset. Temptation-may be powerful and overwhelming-trouble may
assail us on every side-despondency may add the weight
of its terrors to crown the attack upon our integrity with
success; yet with the aid of this-powerful Sign, we may,
by the exercise of Prudence, overcome them all, and rise
triumphant from the ordeal, like silver seven times tried
in the fire.
The fourth Sign recommends integrity of principle, by
referring to our first appearance on the sacred floor of
the Lodge-well and worthily recommended-regularly
proposed and approved-freeborn, of mature age, sound
judgment, and strict morality; or, in other words, the
symbol of a just and upright man. It denotes, therefore, the duty of universal Justice and good-will amongst
mankind; and points to that golden rule of our own
scriptures —do unto others as you would have them do
to you.
It appears, therefore, that the virtues which proceed
from these characteristic Signs, are Temperance, Fortitude, Prudence, and Justice. From  the Master's chair,
these sublime and useful qualities are recommended and
eulogised in beautiful and impressive language, that the
judgment may be enlightened and the heart improved.




LECTURE XI.                 177
Thus restrained by the salutary efficacy of Temperance, strengthened in our minds by the influence of Fortitude, instructed by Prudence, and guided by Justice
into the path of piety and peace, we may pass through
this world with the firmness of a rock on the sea-shore,
unshaken in mind, from the security of our fbundation,
though storms and tempests eternally operate to undermine our virtue.
Such dissertations constitute the delightful Labours
of the brethren when assembled in a closely tyled Lodge.
An ardent desire exists in every breast to improve the
intellectual faculties, and make a proficiency in that sublime knowledge which is allied to virtue; and links devotional feelings to a correct estimate of our own hearts.
The Spurious Freemasonry possessed some rudiments of
this virtue; and the inscription, KNOW THYSELF, appeared on the portal of Apollo's temple; snd was ascribed
to his oracle at Delphi. It was, indeed, a precept which
attained great celebrity amongst the philosophers of antiquity. But, being applied to an unimportant purpose,
it became useless in producing even the happiness of this
world, much less of that which is to come. Masonry
teaches us to know ourselves, by communicating the
nature of our moral situation, and uniting this knowledge
with our respective duties to God and our neighbour.
Of these requisites to human or divine happiness, the
Spurious Freemasons were lamentably ignorant.
To accomplish the important task of' self-knowledge
with perfect success, our sublime science instructs us to
abstract ourselves from the world, and to consider our
situation as free and responsible agents, by adverting to
the purity of the science of Light, as practised by our
first parents in the garden of Eden before their unhappy
fall. Comparing this state of perfection with our proneness to indulge in such pursuits as nature rather than
grace would suggest, we lament the melancholy defection from primitive innocence which sin has introduced,
and endeavour to recorer it by a conformity with the
eternal laws of righteousness laid down in the Book which
covers the pedestal of our Lodges; by examining the
grounds and reasons of our faith, and making them the
guide and directors of our actions. It is by virtue of such
a process that the Labour of Freemasonry is converted




178                LECTURE XI.
to a good account; and the genial affections thus excited
in the heart, produce the fruits of virtue, humility, and
obedience.
The Labour of Masonry ripens the faculties and quickens
them into action. Many a Brother, who has sustained a
subordinate part on the great theatre of the world, has
had his dormant powers called into operation in a masonic
Lodge; and abilities have been elicited where they were
not previously supposed to exist. Instances of this kind
are frequent amongst us, and our social meetings have
thus been elevated into an arena for the exercise and,improvement of talent, which would otherwise have
iremained for ever inactive. The magic touch of Freelnasonry has given the first impulse to a just and honourable exertion, whose fruits, applied in accordance with
}the precepts of the Craft, have excited distinction, honour,
sand reward. We have reason, therefore, to be proud of an
institution which is capable of producing these blooming
fruits. And it is owing to the unexampled discipline of'
the Order, that such inherent excellence is permitted to
display its powers. Here native modesty is encouraged,
genius fostered, and intellect improved. The discussions
of masonic labour afford ample scope for every diversity of talent; and that man's mind must be constructed in
an extraordinary mnould, which can find nothing in the
lectures of Freemasonry to excite attention, or to interest and improve the moral faculties of his nature. The
philosophy of Freemasonry has, for its basis, the strong
pillar of' Truth; and its superstructure is the glory of
God. In our moral or scientific, technical or ceremonial
pursuits, there is always something which cannot fail to
attract the notice, and captivate the affections of' every
initiated candidate, if his heart be susceptible of beneficent impressions. I have myself initiated many persons
who were very unpromising, and yet Freemasonry has
touched and enlightened them, and genial fruits, both as
Masons and men, have been the happy consequence.
Nor am I saying too much when I affirm, that these
results, in a greater or less degree, will always accompany
initiation, where a Lodge is conducted with talent and
discretion, and the Landmarks of the Order carefully
preserved and inflexibly maintained.
Much, however, depends on the chief officer in the




LECTURE XI.                 179
East. It is his province to nurture and teach the budding genius to expand. The labour of Masonry is in his
hands, and it is his duty to lead the brethren, by degrees
and prudently, into all the depths of masonic research.
For this purpose he must judiciously appropriate the
several portions of his work to the capacities of the
brethren. The Apprentice cannot be expected to perorm the business of the Fellow Craft or the Master
MIason; and, even in each class, much discrimination is
necessary, when mental improvement is the object, and
spiritual illumination the grand design. The Tracing
Board lies before him, teeming with such moral plans
and excellent sketches, that, were-we conversant therein,
and adherent thereto, it would bring us to a building not
made with hands, eternal in the heavens. From this
abundant store, the worthy Master selects his materials
with judgment, and applies them  in the true spirit
of universal Masonry, to the edification of his hearers.
He expatiates with eloquence and truth on the objects
within his view. He traces the rough ashler through all
its various forms, till, under the workmanship of the
expert Fellow Crafts, it assumes the square die, or
cube highly wrought and polished, and incapable of
trial and proof, except by the square of God's word,
and the unerring compass of an Irreproachable conscience.
Above all, the expert Master carefully avoids the frequent repetition of' dry technicalities and monotonous;
forms of speech. Desirable as an uniform mode of work;
ing may be, the language may be varied, though the;
ancient Landmarks ought to be carefully preserved.;
Our ceremonies and discipline, science and morals, ours
symbols, tokens, and machinery, are so various and diffu-'
sive, that no Master of a Lodge can be at a loss for
a subject of instruction, which would edify the brethren
and augment the interest that warms and animates them,
amidst the miscellaneous topics which our authorised -
ectures afford.
Twelve monthly lectures would complete the Master's
year; and the punctuality of their delivery would ensure
a full and regular attendance of members, increase the
popularity and strength of the Lodge, and, by a natural
consequence, ensure the efficacy of the order, in promo



180                LECTURE XI.
ting amongst mankind the moral blessings of peace, harmony, and brotherly love.
REFRESHMENT.
When the Lodge is called fromn Labour to Refreshment, the brethren enjoy the blessings of social harmony,
without that confusion and irregularity which usually
characterize all other assemblies.  Each brother strives
to convey and receive pleasure, and all attempts at sarcasm are promptly discountenanced. In these hours it
is that the true Mason will carefully place those guards
over the external avenues of his conduct which may
contribute to maintain the sovereignty of reason. If
these barriers be removed, and Masonry be made subservient to intemperance or excess, the duties of the Craft
become neglected, and the noblest faculties of the mind
enslaved. To this cause the contempt and odium which
are often reflected on the institution may be truly attributed. He who is possessed of a laudable ambition to
practise Freemasonry in its purity, and to enter into an
exemplification of' its true nature and design, will consider these hours as subordinate to the business of the
Lodge, and calculated to no other end than to enliven the
mind, and to add a.cheerful lustre to the grave pursuits
enjoined by the immemorial usages of the Craft.
CLOSING.
In the performance of a ceremony so solemn and momentous as the closing of a Masons' Lodge, every member has a lively interest. At the usual report, preceded
by an enquiry involving the best interests of Masonry,
the brethren are again reminded what is the chief care of
a Mason. The avenues to the Lodge are carefully inspected by the meridian offigr, whose knowledge and fidelity
have entitled him to the confidence of the brethren, and
after he has publicly proclaimed the security of the
Lodge, the business of closing proceeds. The particular
duties of the leaders of the respective bands of craftsmen
are rehearsed.  At the command of the Worshipful
Master, the Senior Warden performs his duty, after seeing
that the brethren have received their due proportion of
masonic instruction and improvement; and the whole




LECTURE Xi.                     181
concludes with an impressive address to the brethren on
their respective duties as men and. Masons, when pursuing their accustomed avocations in  the world; and
with a fervent petition to the Deity supplicating his
blessings on the fraternity, wheresoever dispersed under
the wide canopy of heaven.
Such is the high ground which Masonry assumes from
the extreme purity of the system. We are bound, therefore, to reflect that as our station is exalted, so ought our
conduct to be exemplary; for the world regards us with
a scrutinizing eye; and, which is of more consequence,
we are under the constant inspection of' the All-Seeing
Eye of God.  If we would adorn the system which is
our pride and boast, nay, if we would not expose it to
contempt, we must discharge the relative and social
duties of life with a precision at least equal to the most
virtuous of our fellow-men; for, as the science we profess may be ornamented by our rectitude of demeanour,
so will it infallibly be disgraced, should we be found
deficient in any of the obligations which are incumbent
on us, in our respective characters of husband and father,
citizen and subject, neirrhbour and friend.
I address myself' plainly to the brethren at large oni
the subject of morals, because Freemasonry is defined as!
" a beautiful system of morality, veiled in allegory, and'
illustrated by symbols." It is indeed a system which is,'
or ought to be, the guardian of every virtue. I am
anxious, therefore, for the extension of its principles. Ii
would have every good man become a Mason, from a
selemn conviction of its purity, and its decided influence
over the moral character of its members, evinced by
their propriety of conduct, their industry, sobriety, and
public usefulness. I would have their Faith, and Hope,
and Charity, like the pentalpha, or triple triangle of
Masonry,8 mutually assist each other, and combine to sup8 Stukeley, in his Itinerary, (vol. i. p. 148.) has the following curious
remark on this figure. "One would be apt to suspect that they (the
Druids) had a regard to the sacred symbol and mystical character of medicine, which, in ancient times, was thought of no inconsiderable virtue;
this is a pentagonal figure formed from a triple triangle, called by the name
of Hygeia, because it may be resolved into the Greek letters that compose the word. The Pythagoreans used it among their disciples as a
mystical symbol denoting health; and the cabalistic Jews and Arabians
had the same fancy. It is the peptalpha, or pentagrammon, among the




182                  LECTURE XI.
port the rectitude of their professions; and I anticipate
that the day is not far distant when Lodges shall be
formed in every imnportant town; and the members
increase in ample proportion, as mankind behold the fraternity to be wiser and better than those who have not
had the advantage of masonic teaching.
With these hopes and anticipations before me, can I be
too strenuous in recommending the Free and Accepted
Mason to let his light shine before men, that they may glorify.the Father which is in heaven?  Shall I omit a single
opportunity of furthering the interests of Masonry, by
raising my voice against the indiscretion of those who
are satisfied with a mere profession of masonic zeal, without uniting with it the practice of masonic virtue? No,
my brethren in the mystic tie, let it not be said by the
uninitiated, that you are deficient in those practical characteristics of the Order, which, when firmly and systematically adhered to, cannot fail to distinguish you from
the rest of mankind. And do not forget, that while you
cultivate the perfection of your fraternal duties, you will,
at the same time, improve in Christian ethics, you will
fear God and love your neighbour, you will grow in grace
and in the knowledge of' that pure system of religion
which is cemented by the blood of an atoning Saviour,
and, if you persevere to the end, you will receive the
reward of your faith, even the salvation of your souls.
Egyptians; the mark of prosperity. Antiochus Soter, going to fight
against the Galatians, was advised in a dream to bear this sign upon his
banner, whence he obtained a signal victory."




LECTURE XII.
TrHE BEAUTIES OF FREEMASONRY EXEMPLIFIED; AND
ITS PECULIAR CEREMONIES AND OBSERVANCES SIIEWN
TO BE JUDICIOUSLY SELECTED, RATIONALLY MAINTAINED, AND HIGHLY ADVANTAGEOUS TO THE INSTITUTION GENERALLY, AND -TO EVERY  BROTHER  IN
PARTICULAR WHO IS WELL VERSED IN THEIR MORAL
AND SYMBOLICAL REFERENCE.
Thy plants are an orchard of pomegranates with pleasant fruits; camphire, with spikenard;
Spikenard with saffron; calamus and cinnamon, with all trees of
frankincense; myrrh and aloes, with all the chief spices;
A fountain of gardens, a well of living waters, and streams from
Lebanon.
Sol. Song. iv. 13, 14, 15.
THE system of Preemasonrv as now practised, combines the Speculative and Operative divisions, as they
were reunited at the building of King Solomon's Temple.
By the latter I would not be understood to mean the
mechanical business of a bricklayer or a mason, but the
study of the liberal sciences, including geometry and
architecture.  The morality of the First Degree, blended
with the science and doctrines developed in the Second4
and Third, constitute the peculiarity, as well as the perfection of the system. If Freemasonry were merely an
institution for the propagation of moral truth, it must
ong ago have yielded to a superior teacher-the pulpit
Had it been confined exclusively to science, a commoni
aiterary Society would have answered all its purposes.
It is the dulce et utile mixed together-it is the beauty
of the arrangement that convinces the understanding and
fascinates the heart.




184                LECTURE XII.
The hours of labour are marked by pursuits which
dignify and adorn the mind. The W. AM. expatiates with
clearness and perspicuity on the beauties of geometry,
astronomy, and other liberal arts and sciences, with their
reference and application to the designs of Providence in
the creation of man. The imagination luxuriates on his
Lecture, and the heart is improved, while the ideas
expand under a course of training which blends amusement with instruction; and all his illustrations tend to
inculcate a knowledge of those three great branches of
masonic morality and true religion-the duties we owe
to God, our neighbour, and ourselves.
In the hours of Refreshment, science is not abandoned.
Music and poetry take the lead and contribute their aid
to enliven the gravir pursuits of our more serious
hours.
Our excellent and lamented Brother Preston, (whom
I always quote with pleasure, because he was one
of my first instructors in the science of Freemasonry,)
with equal brevity and truth, thus delineates the design
of our lectures. Of the First he says: " In this lecture
Virtue is painted in the most beautiful colours, and the
duties of morality are strictly enforced. Here we are
taught such wise and useful lessons as prepare the mind
for a regular advancement in the principles of knowledge
and philosophy; and these are imprinted on the memory
by lively and sensible images, well calculated to influence
our conduct in the proper discharge of the duties of
social life. The Second Degree extends the plan, and
comprehends a more diffusive system of knowledge.
Practice and theory are united to qualify the industrious
Mason to share the pleasures which an advancement in
the art necessarily affords. Listening with attention to
the opinions of experienced men on important subjects,
the mind of the Craftsman is gradually familiarized to
useful instruction; and he is soon enabled to investigate
truths of the utmost concern in'the general transactions
of life." Of the Third, he says, that A" In twelve sections,
of which this lecture consists, every circumstance that
respects government and system, ancient lore and deep
research, curious invention and ingenious discovery, is
collected and accurately traced. To a complete knowledge of this Lecture few attain; but it is an infallible




LECTURE XII.                186
truth, that he who acquires by merit the mark of preeminence to which this degree entitles him, receives a
reward which amply compensates for all his past diligence and assiduity."
From these general remarks let us take a brief view
of some of the beauties of' the Order; for the impossibility of noticing every point, part, and secret by which
we are distinguished, will be apparent from the preceding
observations.
The ceremonies of Freemasonry are numerous and
significant; although, if considered abstractedly, they
are of little value, except as they contribute their aid to
impress upon the mind a rich series of scientific beauties
and moral truths. And I will undertake to affirm, that
the system of Freemasonry, complicated as it is throughout the whole routine of its consecutive Degrees, and
abounding with appropriate ceremonies, does not contain
a single rite that is barren of intellectual improvement;
and they all bear a reference to similar usages contained in the Holy Book that has been revealed from
heaven.
Out of the numerous and fruitful store of rites and
observances contained in this noble system, I shall select
a few for illustration; that every enquirer may be
informed of the source whence they are derived, and convinced that they have been conceived in a spirit of
universal benevolence, and are practised with the design
of making us wiser and better men.
1. Brief sketch of the three principal Steps or
Degrees.
Like all other sciences, Freemasonry is progressive,
and can only be acquired by time, patience, and a sedulous application to elementary principles, as a preparation
for the higher and more abstruse points of doctrine,
which convey pre-eminence in the superior Degrees.
And that no mistake may arise respecting the qualification of candidates, tests have been instituted, to mark at
every step their progress in the preliminary Degrees,
before they be admitted to a more exalted place in the
Lodge.
The Three Degrees of Masonry, as they were probably
arranged by the Grand Masters at the building of the
Temple, might bear a general reference to the tLree




186                LECTURE XII.
Orders of the Jewish Priesthood, an arrangement which
has also been introduced into the Christian Church.
Indeed, this number was universally adopted in every
ancient system. Even the Spurious Freemasonry had
the same number of Steps. The first consisted of probaStion, purification, and expiation. The second was called
the Lesser Mysteries, into which the candidate passed by
solemn ceremonies; and also to tile third, after a long
period of additional trial, which was denominated the
Greater.Mysteries.  These consisted of fearful rites,
introductory to a full revelation of all the ineffable doctrines, which he was bound, under an obligation and
heavy penalties, never to reveal.
The Essenes who preserved the true Freemasonry
from extinction in the dark ages, which preceded the
advent of Christ, admitted only three degrees; and the
probationary term  extended to one whole year." If,
during this period, the candidate gave itis ict6iy proofs
of his temperance, fortitude, prudence,,and justice, he
was accepted, and received the first Step or Degree; in
iwhich noviciate he remained another year before he was
passed to the Second Step; an  it was not until the! expiration of three years that he was admitted to a full
participation in thb,qecrets and benefits of the society.
And even here the utmost precaution was used. The
candidate was previously bound by the most solemn
vows to keep inviolably secret the mysteries of his Order,
and to act upon and abide by the ancient usages and
established customs of the fraternity. The Brethren distinguished each other, in darkness and in light, by signs
and tokens. The most profound silence was imposed at
their assemblies; the Lecturer only expounding the
tenets of their creed, which were enfolded in a series of
allegorical symbols, the rest listening with a grave and
solemn attention.
In every civil institution the progress to rank, honour,
and distinction, is, in like manner, graduated and slow.
In the church, the bar, the army, and navy, and all other
social establishments, the candidate for fame must toil
through a weary probation, and be content with a slow
passage through many preliminary steps, before he can
hope to attain the object of his ambition. It is the same
in Freemasonry. It has several degrees, which are not




LECTURE XII.       Lo 
communicated indiscriminately, but are conferred on
candidates according to merit and ability.
The very first step taken by a candidate on entering a
Masons' Lodge, teaches him the pernicious tendency of
deism and infidelity; and shows him that the foundation
on which Masonry rests, is the belief and acknowledgment of a Supreme Being, the Creator and Governor of
the world; accompanied by a confession that in Him
alone a sure confidence can be safely placed to protect
his steps in all the dangers and difficulties he may be
called on to encounter in his progress through the mazes
of good and evil with which this world abounds; assured
that if his faith be firmly grounded in that Supreme
Being, he can certainly have nothing to fear. In connection with this faith, the First Degree of Masonry teaches
him that his actions must be squared by the precepts
contained in the Holy Bible, the constant study of which
is strongly recommhended.  It goes on to enforce the
practice of the three duties of morality-to God, his
neighbour, and himself. It reminds him of the value of
time, by an emblem which points out the division of the
day into twenty-four equal parts; and the absolute necessity of regularly appropriating certain portions of it
to the purposes of labour, rest, and the worship of his
_Maker, is forcibly impressed upon his mind. It teaches
him the Three Theological and the Four Cardinal virtues;
connected with which, it points out to him the necessity'
of cultivating Brotherly Loves the cape stone, the glory,
and the cement of the Institution; it incites him to the
duty of relieving the necessities of others, with the superfluities of his own substance; and in all places, and on
all occasions, to adhere strictly to. truth, as one great and
effectual means of pleasing God. These are all emanations of the faith which the Candidate professes at his
first admission.  We have Tibee Luminaries in our
Lodges; —and what do they point bt-7rhey refer to
the three precepts of Micah the prophet; that, as
Masons we ought to do justly in every transaction of
life; to love mercy, and to walk humbly with our God.
We are clothed in white, as emblematical of the innocence and integrity which ought always to distin-!
guish a Free and Accepted, Mason. Our Jewels have.
all a moral tendency; and there is not a figure, letter,




188                 LECTURE XII.
or character in Masonry but points out some moral or
theological duty.
If we pass on to the Second Degree, the first object
that strikes us is the symbol of an eternal and self-existent
Deity, who will reward or punish us everlastingly, according to our works. In this degree we are solemnly reminded that.the All-Seeing Eye of Providence observes
our actions, and notes every improper word or thought
to produce against us at the day of Judgment. The Star
of this Degree points to that supernatural appearance in
the heavens which directed the wise men of the East to
the place where the Incarnate God was prepared to
receive the rich tokens of' their adoration.
When the veil of the Third Degree is raised, we are
presented with a series of historical facts and ceremonies
which illustrate many passages in the Jewish scriptures,
and refer to the fundamental truths of our holy religion.
It is truly called a sublime degree, for it contains the
essence of Purity and Light.
This Degree has a reference to the Christian dispensation, when the day of salvation is more fully revealed;
atonement is made for sin; and the Resurrection from
the dead plainly communicated and confirmed by the
resurrection of Christ from the grave.
The Jewish Law had degenerated into a mass of
rottenness and corruption;-piety, which planned the
(Temple at Jerusalem, was expunged;-the reverence
land adoration due to the Divinity, was buried in the filth
and rubbish of the world; and religion and morality
were scattered to the Four Winds of Heaven. Three
Ruffian Nations, from the South, the West, and the East
-the Syrians, the Chaldeans, and the Romans-gave in
isuccession this temporary dispensation its death blow;
4those who sought religion through the wisdom of the
ancients were not able to raise her; she eluded their
grasp, and their polluted hands were also stretched forth
un vain for her restoration. Her Tomb was in the rubbish
and filth cast forth from the Temple, and Acacia wove
its branches over her monument.' In this state of dark-'Freemasonry tells us, in a figure, that the acacian branch shall be
severed from its parent stem, and we shall be triumphantly raised from
the tomb of transgression, and conveyed by angelic attendants to the




LECTURE XII.                189
ness and despair, she lay until the Saviour came, instituted the Five Points of Christian Fellowship, and
raised her from the dust in which she had been indecently
interred, to a more glorious inheritance; to be the means
of salvation to generations yet unborn; to unite mankind
by the ties of a common Faith and a common Hope,
and to produce that perfect and unsullied Charity, which
shall have its consummation in glory at the Resurrection
of the dead.
2. Freemasonry possesses an universal language. Do
you enquire what is its utility? It is for the purpose of
enabling a worthy brother in distress to convey his wants
and necessities, even though we are ignorant of his vernacular tongue; for thus the stranger and sojourner can
freely explain their wishes. Is he surrounded by diffip
culties? His peculiar distresses are soon made known -
and commiseration and relief are promptly administered.
By the use of this valuable art we are enabled to hold
an intelligible intercourse, and even to maintain a con-}
nected conversation with brethren of every clime, andd
every language. We thus express pleasure and pain,'
sympathy and disgust, reverence and distress, with manvi
other affections of the mind, even in the most ypublici
situations, without attracting notice or exciting curiosity.
If a brother, then, should forget himself solfar as to be
guilty of any public indiscretion, a formidable display
of this universal language would restore his recollection
and bring him back to virtue. So truly has it been observed, that " however a brother may mistake himself as
a man, he has the motive and opportunity of recovery
as a Mason."
A knowledge of this invaluable secret-a language of
universal application-has saved multitudes of lives in
times of war and public discord;-" when shipwreck and
misery had overwhelmed them —when robbers had pillaged-when -sickness, want, and misery had brought
them even to the brink of the grave. In such hard and
dismal calamities, the discovery of Masonry has saved
them. The discovery of being a brother has stayed the
Grand Lodge above; if we discharge our respective duties here in Faith,
and Hope, and Charity, as good Masons and worthy members of the
community at large.




190                LECTURE Xil.
savage hand of the conqueror lifted in the field of battle
to cut off the captive; has withheld the sword imbrued
in carnage and slaughter, and subdued the insolence of
triumph, to pay homage to the Craft."2
So efficacious is the universal language of Masonry;
and to shew that its benefits are not imaginary, I subjoin
two anecdotes, out of the stores which every brother
would be able to furnish from his own experience; the
former communicated to the Freemasons' Quarterly Review (1835. p. 167,) by Brother Leigh, of Taunton; and
the latter by an uninitiated individual under the signature
of Alpha. (1836. p. 442.)
"During the late war, a small coasting vessel, trading
between Plymouth and Hampshire, returning with a
cargo to the former, was suddenly surprised in the evening by a French Privateer, who had taken up her position
under one of the bold promontories of the Devonshire
coast. The crew of the English vessel, being composed
of the captain and two or three persons, could make no
resistance to a ship of war, and was taken possession of
by the enemy. The French officer who performed that
duty, in the course of his overhauling the cargo and
papers of his prize, discovered a Master Mason's certificate
from the Grand Lodge of England. He demanded of the
English captain if he were the individual named in it;
and, on receiving an answer in the affirmative, the Frenchman observed, that although he was not himself a Mason,
this was a circumstance which lie knew would very much
interest his commander, and that he must, therefore, go
aboard the French ship and inform him of it. Having
done so, the French Captain now came aboard his prize,
and having satisfied himself that his captive was entitled
to his fraternal protection, by the universal language oJ
Masonry, proposed to him that if he would give him his
word as a man of honour and a Mason, that on his return
to Plymouth he would use his best exertions to obtain
the release of his (the French Captain's) brother, who
was then a prisoner of war in Mill prison, Plymouth, he
would give him up his vessel, and allow him to proceed
on his voyage. The Englishman, happy to be liberated
on terms so truly masonic, made the best of his way to
2 Hutch. p. 186.




LECTURE XII.               191
Plymouth, in which harbour he in a few hours arrived
with his cargo and crew. He immediately went ashore,
and having assembled the Masters of the Lodges of that
part, communicated to them this extraordinary convention. One of the Masters, happening to be employed
at that time by the government in the management and
supply of the French prison, lost no time in communicating it to the head department in London, and by the
next post received an order to complete with dispatch
and fidelity an exchange which the French Brother had
commenced with so much generosity and confidence.
The French prisoner was shortly conveyed by a flag of
truce to the shore of his native land."
Alpha thus relates his adventure: —" In the year 1825,
I left England for Bogota, in South America. In journeying with a party consisting of eight persons fromn
Carthagena to a small village, called Baramquilla, situated
on the banks of the river Magdalena, we were unable to
procure mules to carry us to our destination. Application
was made to those persons most likely to supply our
wants, without effect; they informed us that several
persons had been detained there for the same reasons.
The following day we redoubled our search, making very
liberal offers fbr the use of the beasts, but it availed us
nought. What to do in this predicament we knew not,
we were in a most unhealthy place with a burning sun
upon us, and last, though not least, tormented almost to
death with musquitoes, without a prospect of being
released from these miseries for some weeks. But thanks
to Masonry, our troubles were of but short duration, for,
in the evening, we chanced to call upon the Alcade of
the place, when it was discovered by him that one of
our party was a Brother Mason. Judge of our surprise,
when he told us that we should all have mules, and be
enabled to proceed on our journey the next morning; a
promise which he most religiously kept; for, at six o'clock
the following day we left the place, with many blessings
on the founder of Masonry."
3. We meet on the level and part on the square.
In the open Lodge —Masonry knows no distinctions
but those of merit. In the pure language of that sacred
volume which is always displayed on the Pedestal, we
honour all men, love the brotherhood, fear God, and




19,2                LECTURE XII.
honour the Queen. The glitter of pomp, the plumage
of grandeur, fbrm, however, no passports to especial commendation, except as they are united with moral worth.
In our Lodges the rich and the poor meet together.
What is their common Charter? The Lord is the maker
of them all.3 It is the mind —the intellect-improved by
diligence and industry, that elevates the Free and Accepted Mason to the highest honours of his profession.
In the system of Masonry, like that of nature, when the
Lodge is open, the badge of innocence assumed, the bond
of friendship in active operation, and the Jewel of
Equality sparkling in the West; all are on a level; —all
are men formed in the image of their Maker...f noble
shape, tall, godlike, and erect.  Nature subjects the
wealthy to pain, sickness, and death, equally with him
who earns his bread by the sweat of his brow. In like
manner the Mason, whether rich or poor, is subject to
destitution, to helplessness: in both cases, time, in its
irresistible progress, brings on the Thir'   eree-the
final catastrophe of life; and Death will have -his prey.
Sickness approaches without a summons; disease never
knocks at the chamber door, or enquires whether he be a
welcome guest; death breaks through bolts and bars; he
spurns the bribes of the rich, and is deaf to the heartrending supplications of the poor. Both must repose
together on the same lowly bed. The sprig of acacia —
that striking emblem of innocence-is rifled from the spot
where it grew and flourished, to decorate the crumbling
remains of the departed brother; and the draperies of
mourning will be alike extended over their place of
~burial.
From the dust acacias bloom,
High they shoot and flourish free;
Glory's temple is the tomb,
Death is immortality.
With such illustrations in view, Masonry asks the enlightened brother, what is the glory of the world? Is
any thing really great, except virtue? Is any thing truly
mean and contemptible except vice? "According to the
eternal rules of celestial ceremony and precedency," says
a celebrated moral writer, "in the sublime and immortal
3 Prov. xxii. 2.




LECTURE XII.                193
heraldry of nature and of heaven-Virtue takes place of
all things. It is the nobility of angels —it is the majesty
of God."4 "A king in the Lodge, is reminded, that
although a crown may adorn the head, or a sceptre the
hand, the blood in his veins is derived from the commo4n
parent of mankind, and is no better than that of they
meanest subject. The statesman, the senator, and the'
artist, are there taught equally with others, they are, by
nature, exposed to infirmity and disease; and, that an
unforeseen misfortune, or a disordered frame, may. impair
their faculties, and level them with the most ignorant of
their species. This checks pride, and excites courtesy of
behaviour.  Men of inferior talents, who are riot placed
by fortune in such exalted situations, are instructed to
regard their superiors with peculiar esteem when they
discover them voluntarily divested of the trappings of
external grandeur, and condescending, in the badge of
innocence and bond of friendship, to trace wisdom and
follow virtue, assisted by those who are of a rank beneath
them. Virtue is true nobility, and Wisdom is the channel by which virtue is directed and decayed; Wisdom
and Virtue alone, mark distinction amongst Masons."
Thus, if Masonry read the rich man a lesson of humility, it teaches also to the poor, obedience and gratitude;
while it reminds both of their mortality.  It inculcates
the necessity of practising Brotherly Love, in our onward
march from  this world to another and a better.. The
wealthy and the wise are admonished to use their riches
and talents for the purpose of cheering and enlightening
the poor and ignorant; knowing that it is to their persevering industry and mechanical knowledge that they are
indebted for the elegancies and luxuries of life.  And
both are admonished to make their accounts perfect by
deeds of the purest morality and virtue.
In the mechanism of Masonry, the graduated scale of
rank is strictly and immutably observed, and subordination is perfect and complete; for its government is despotic. The Master in the East is absolute in his authority
over the Brethren of his Lodge. Yet this does not in
the least militate against the doctrine of equality, which
is inculcated both by precept and example in all the
4 Faweet, vol. i. p. 95.




194                LECTURE XII.
illustrations of Masonry. For it is an authority founded
on brotherly love, and exercised in a spirit of kindness
and suavity, which is the more effective, as it brings into
operation, both with rulers and brethren, supreme and
subordinate, the amiable sympathies which spring from
fraternal esteem. If the power vested in the Worshipfu
Master be steadily maintained on the judicious principl
of suaviter in modo, it will be unnecessary to display th
sterner featurers of fortiter in re. In a word, a Masonic
Lodge is governed  yve, not bv fear. And if, in any
instance, this officer should so fY forget his Master's obligations, as to exercise the despotic power with which he
is undoubtedly invested, tyrannically-the bond of union
would b-e violated-the great principles of Masonry
would be scattered to the winds of heaven-and the
Lodge, how numerous and respectable soever it might be,
would soon cease to exist.
But though Masonry thus inculcates the most impartial equality amongst the brethren, while the Lodge is
tyled, and masonic duties are in progress, it yields to every
one his proper rank when the Lodge is closed and the
Jewels put away. Honour must be given to whom
honour is due. Grades of' human rank are necessary to
support the framework of society; and Masonry, which
is Order personified, cements the social system.
Order is heaven's first law, and this contest,
Some are and must be greater than the rest.  Pope.
This is one of the peculiarities of Freemasonry. We
meet on the Level and part on the Square. Is it not an
amiable regulation? In our intercourse with the world,
in the courtesies which we exchange with our species, a
worthy Brother Mason is preferred to any other cQnnection. Freemasonry is a science, universal as the Deity
we invoke at the very first step of our initiation. It is a
chain of affection where the whole brotherhood is linked
in the strictest bonds of amity and friendship; and it
teaches the incumbent duties which we owe to each
other, and to ourselves, in every state of life from the
highest to the lowest grades. In whatever station our lot
may be cast, whether we move in those magic circles
which circumscribe the society of princes, and the great
ones of the earth, or whether we occupy the lower, and




LECTURE XII.                195
more retired grades, we have an incumbent duty to perform; and it is on the discharge of that duty, including
benevolence and protection on the one hand, and humanity and gratitude on the other, that our future lot will be
determined in the day when the Grand Architect of the
Universe shall make up his Jewels.
4. The avocations of Masonry are regulated by the
mutation of the heavenly bodies.
The Master opens the Lodge at sunrise, with solemn
prayer; the Junior Warden calls the men from  labour
when the sun attains its meridian height; and the Senior
Warden closes the Lodge with prayer at sunset; when
the labours of our ancient brethren ended. The great
luminary of creation rises in the East to open the day,
with a mild and genial influence, and all nature rejoicos
in the appearance of his beams.  He gains his meridian
in the South, invigorating all things with the perfection
of his ripening qualities. With declining strength he
sets in the West to close the day, leaving mankind at rest
from their labours. This is a type of the three most
prominent stages in the life of' man, infancy, manhood,
and old age. The first characterised by the blush of innocence, pure as the tints which gild the eastern portals of
the day. The heart rejoices in the unsuspecting integrity
of its own unblemished virtues, nor fears deceit, because
it knows no guile. Manhood succeeds; the ripening intellect arrives at the meridian of its powers, while, at the
approach of old age, his strength decays, his sun is setting in the West; and, enfeebled by sickness or bodily
infirmities, he lingers on till death finally closes his
eventful day, and happy is he, if the setting splendours
of a virtuous life gild his departing moments with the
gentle tints of hope, and close his short career in peace,
harmony, and Brotherly Love.5
This is the model on which the brethren are admonished in the Lodge to conduct their own private affairs. If
the day, like the Lodge, open and close with prayer, the
Deity, in all his dispensations, both of mercy and justice,
will ever be present to their recollection. And prayer is
the key that unlocks the gates of heaven.  In this
angelic exercise our thoughts and aspirations ascend to
6 See my Ant. of Mas. p. 35.




196                LECTURE XII.
the throne of grace; and piety and holiness become habitual to the soul. If we look into the starry firmament,
and behold Orion rising in the South, clothed in gigantic
majesty,-if we contemplate " the sweet influences" of
the Pleiades, Arcturus, and the Wain; what are they but
so many speaking evidences of His immortal power and
goodness, who contrived, created, and upholds the vast
machine of nature? and all those myriads of brilliant
orbs that roll over our heads, form a bright blaze of eternal and intelligible Masonry. The heavens declare the
glory of God and the firmament sheweth his handiwork.
The reflections arising from such contemplations expand
the mind, by unfolding the secrets of the skies, which
are a sealed book to the ignorant or indifferent observer.
What a range of sublimity does a survey of the heavenly bodies afford? How is the mind lost in the immensity
and magnificence displayed in the spacious firmament on
high? How do the affections soar beyond the trifling
concerns of this short and transitory life-absorbed in the
vast idea of Omnipotence'!
I have been much pleased with a view of the immensity
of the creation, which appears in the "Christian Almanack" for the present year. -the writer says: "Some
astronomers have computed that there are not less than
seventy-five millions of suns in the universe. ~ The fixed
stars are all suns, having, like our sun, numerous planets
revolving round them. The solar system, or that to
which we belong, has about thirty planets, primary and
secondary, belonging to it. The circular field of space
which it occupies is in diameter three thousand six
hundred millions of miles, and that which it controls
much greater. The sun which is our nearest neighbour
is called Sirius, distant from our sun about twenty-two
billions of miles. Now, if all the fixed stars are as distant
from each other as Sirius is from our sun, or if our solar
system be the average magnitude of all the systems of the
seventy-five millions of suns, what imagination can grasp
the immensity of creation?  Who can survey a plantation containing seventy-five millions of circular fields,
each ten billions of miles in diameter? Such, however,
is one of the plantations of Him who has measured the
waters in the hollow of his hand-meted out the heavens
with a span-comprehended the dust of the earth in a




LECTURE XII.                197
measure-and weighed the mountains in scales, and the
hills in a balance." This, for a speculation, appears
immense, but it forms only a point in the vast idea of
universal space, which the human mind is altogether incompetent to grasp; for, who shall attempt to place a
limit to the designs of Omnipotence?
The study of this subject, which forms a part of the
Fellow Craft's Lecture, prepares the mind for the contemplation of a future world, and elevates our thoughts
to the great central emblem, whose sacred initial character, surrounded by a blaze of glory, recals our minds from
the work to the Architect, from the science to its mysterious symbols.
And what reference has the situation of the Lodge?,
Why is it placed due East and West? The tyro in Masonry will answer the question. But this should not
only be a station of order and science, but it should also
be a station of seriousness and devotion. A Masons'
Lodge, should be a Company of Masons, who should behold the rising and setting of the sun with piety, with
gratitude, and with devotion!! It should be an assembly,
where the ignorant are taught Wisdom, where the wanton are taught sobriety, where the dissolute are reclaimed,
and where the unruly are influenced to perform all the
important duties of religious obedience. As the sun
riseth in the East to enlighten the day, so the Master of
the Lodge should stand in the East to enlighten with
true Wisdom his masonic Companions, and guide all his
Fellow Craftsmen to work out their salvation with fear
and trembling! As the sun setteth in the West to close
the day, so the Wardens of the Lodge should stand in the
West to close the labours of the Lodge, and see that none
go away, not only not dissatisfied, but also to see that
none go away unimproved in moral virtue, and in pious
resolutions. This is the perfection of Masonry.6
5. The propriety and decorum of processional movements considered.
Processions may be deduced from the highest antiquity.
They are the very essence of every ancient institution
which has had the most remote alliance with religion,
and particularly they form so great a portion of Free6 Inwood's Sermons, p. 66.




198                   LECTURE XII.
masonry, that it could not exist without them. If Freemasonry be considered in all its parts and bearings, from
the most simple elements to the highest and most ineffable degrees, this inevitable conclusion will result,-that
if Masonry be good for any thing, its excellence is derived,
in a great measure, from processional observances. Take
away its processions, and obliterate the illustrations con
sequent thereon, and where is the system of Freemasonry?
Our public processions have been' instituted for many
noble purposes. We visit the house of God in public, to
offer up our prayers and praises for mercies and blessings,
-we attend in a body, to shew the world our mutual
attachment as a band of brothers,-we are arranged in a
set form, to exhibit the beauty of our system, constructed
on the most harmonious proportions, and modelled into
a series of imperceptible grades of rank, which cement
and unite us in that indissoluble chain of sincere affection,
which is so well understood by Master Masons,-and
blend the attributes of equality and subordination in a
balance so nice and equable, that the concord between
rulers and brethren is never subject to violation, while
we meet on the level and part on the square.
But I will bring forward such a cloud of witnesses from
the sacred records7 in favour of this practice, as shall
silence all objections to its antiquity and usefulness. To
establish the point, I need not mention the solemn pro[cession of Adam and Eve out of Paradise, though it forms
{a prominent illustration of Royal Arch Masonry. It will
ibe unnecessary to adduce the procession of angels on
Jacob's ladder;8 or that splendid procession, the most
S numerous, perhaps, ever witnessed in the world, which
~took place at the deliverance from.Egypt, when the
people came out with a mighty hand, and were conducted
through the wilderness by the rod of Moses.9  These,
however, bear upon the subject, because they are pecu7 The Spurious Freemasonry was all, in like manner, processional;
(see my Signs and Symbols, and Hist. Init. passim,) and I name it here,
only to shew that as their system was borrowed from the true one, it
follows as an inevitable deduction from this general and uniform practice
which distinguished the secret rites of all nations, —how widely soever
dispersed, or separated from each other by impassable barriers-that our
science has always, even from the earliest times, been accompanied by
the use of processions.              8 Gen. xxviii. 12.
9 This rod, or sceptre, was the visible agent which God thought proper to make use of for the deliverance of his people from captivity; and




LECTURE XII.                        199
tiarly connected wilh Freemasonry, and received the
sanction of God himself, who attended them in person,
enveloped in a cloud of glory.
These processions were accompanied by the banners
of the twelve tribes,10 and many others emblazoned with
various devices; and they were conducted on certain
prescribed principles, under the immediate direction of
God himself."
Look  at the procession of David to Mount Moriab,
when it pleased the Lord to put a stop to the pestilence
which raged amongst his people in consequence of his
inadvertently having them  numbered;12 and'that most
pompous one of Solomon, when his stately temple was
dedicated.'3 Look at the Jewish processions' generally,
and in particular, the triumphal one which preceded the
feast of Purim.14 Contemplate, finally, that grand procession through the streets of Jerusalem, in which the
Saviour of mankind was the most prominent character;
when the people shouted in strains of gratulation, Hosanna to'the Son of David! Blessed is he that cometh in
the name of the Lord!'   These are the holy models on
it was emblematical of the united authority which' Moses possessed, as
king, priest, and prophet. It subsequently became the subject of many
Rabbinical fancies. With the Hebrews, the Aceptre was always a badge
of authority. In Heb. xi. 21. we read that Jacob leaned on the top of
his sceptre, or staff, as the patriarch of his race, while he was in the act
of blessing the sons of Joseph. And it may be observed, that virga is
frequently used in scripture for a sceptre. So in the Iliad, book ii."The king of kings his awful figure rais'd,
" High in his hand the golden sceptre blaz'd;
"The golden sceptre of celestial frame,
" By Vulcan formed, from Jove to Hermes came."
After which, follows a long list of very important personages, through
whose hands the sceptre descended to him; and in a subsequent book of
the same Poem, the crier is introduced, placing this sceptre in the hands
of Menelaus, and commanding the Greeks to be silent while he spake.
10 This was a most magnificent spectacle,-if, as some writers think,
(viz. Montanus, Simlerus, Theodotion, Junius, and particularly Oleaster,)
from the construction of the words ascenderunt quintati, that the Israelites marched by five in a rank, militari ordini, in battle array; for then,
as the whole procession consisted of not much less than two millions of
souls, it would have extended nearly a hundred miles in length,-led by
Jehovah in a cloud, —attended by the ark of the covenant and tabernacle,
-and the whole host overshadowed by numerous banners waving in the
air.
11 The order of this procession may be found in the 10th chapter of
the book of Numbers.                       12 2 Sam. xxiv. 20.
2 Chron. v.      14 Esth. vi. 11.'"tt. xxix. 9.




20:0                LECTURE XII.
which our processions are founded; and you will, therefore, no longer be inclined to think that such observances
are useless, or frivolous, or unnecessary.
Masonic processions are conducted with much greater
splendour on the continent than in this country. The
superior officers of foreign lodges wear splendid robes of
silk and velvet, of the three pure colours, decorated with
gold and precious stones. I copy from a ritual of Helvetian ceremonies, in my possession, some other attendant
circumstances, which are calculated to swell out the
gorgeous magnificence of a masonic procession. "The
Great Master walks under a purple, blue, and crimson
canopy, with fine linen and bells, and decorated with
tassels and fringes; the staves of his canopy are four, or
eight, which are borne by Master Masons of the oldest
lodge present; on the right hand of the Great Master is
a sword-bearer; and on his left hand is a sword-bearer;
before the Great Master is a standard, and behind him
is a standard. All Masters of lodges present are under
blue canopies, each borne by four Master Masons of his
own company; the canopies are six feet long, and three
feet broad; the staves are six feet long;' the framework
is of cedar, or pine, or box-wood; the covering hangs
down not less than three feet on each side, and in front
likewise. In the middle of the procesion is carried the
ark, covered over with a veil of blue, purple and crimson,
by four of the oldest Masons present.
Such] are the ceremonies and observances of Freemasonry.  They speak a language to which every brother's
heart responds, because they are connected with associations which are highly cherished and prized. These ceremonies cement an attachment tothe Craft, which becomes
more overwhelming as it is better understood; and as there
does not exist a single rite which is barren of instruction, so
they are all and each essentially necessary to the perfection of the system. Every increase of knowledge only
shews more clearly the necessity of preserving the ancient
Landmarks, and of enforcing those technicalities which
every true Mason regards with respect' and veneration,
because they are at once the guardians of our treasures,
and the discriminating tokens by which our claims to
fraternity are unequivocally substantiated.




COROLL ARY.
THE above Lectures, it is presumed, will be found to
embody much valuable informa.tion on every branch
which Freemasonry is supposed to embrace.   Great
pains have been taken in their composition, that the
volume may constitute a book of reference worthy the
attention of the scientific Mason, as well as of the brother
whose talents are more humble and unpresuming. To
both, profit and pleasure will mutually result from a
careful perusal of its pages. I have been desirous of infusing a taste for the pure Philosophy of Masonry, that
it may superinduce the habitual practice of those blooming virtues which its authorized Lectures so strongly
recommend.
FYor this purpose I have defined and illustrated the
three great divisions of the science, and traced their existence in every country of the ancient world. I have
endeavoured to shew that Light, as our ancient brethren
denominated FreemasonYy,l was a system  of primitive
devotion, descending from heaven to enlighten and purify
humanity;2 and that the idolatrous mysteries, which were
the Spurious Freemasonry of heathen nations, were derived from it. The third and fourth Lectures explain
minutely the object, tendency, and result of all these
1 In the ancient Indian mythology, Light (Marichi) was the son of
Brahma or Adam; while in Phoenicia, Light, Fire, and Flame are
represented as the children of Cain.  The designation is still acknowledged in our Masonic custom of dating a document from A. L., one
meaning of which is Anno Lucis.
2 "Rabbi Hagaon said there are three Lights in God-the Ancient
Light or Kadihon; the. Pure Light, and the Purified Light. Allis.
Judgm. p. 170.




202                 COROLLARY.
three divisions, and show how they originated, and where
they respectively flourished in all their glory, so as to
constitute a distinct and influential feature in the civil
government of all nations. Having traced the sciences
known before the flood, and in particular those of Astronomy, Geometry, and Architecture, which were practised
under the idea, if' not under the name, of Operative Masonry, by the professors of the Spurious branch of our
science; having pointed out how the imitative systems
degenerated from the pure principles of primitive Lux,
till they substituted the solar and sideral worship for the
simple rites enjoined by a common Creator, and the symbol itself was universally adored; having produced some
ancient Landmarks of the true system which were Ereserved in the Spurious Freemasonry, and shewn how they
had become perverted from their original design by allegory and mystification; having described this polluted
institution to shew that its influence was used for political purposes, to furnish the legislator and magistrate with
unlimited power over the public mind, not only from the
imposing splendour of its ceremonies, but from the severity
of its penalties, and the equivocal nature of its doctrines;
I have proceeded to take a review of the symbolical systemr, which was of such essential service to the Spurious
Freemasonry, as to constitute the chief essence of all its
mysterious rites and doctrines. The most remarkable
emblems were found in the Egyptian, the Pythagorean,
and the Druidical mysteries; and these have been copiously illustrated, in order to convey a general idea of the
use and application of hieroglyphics in the Gentile world.
The seventh Lecture, therefore, embraces a comprehensive view of the origin and use of symbols, with the
intention of pointing out their application alike to the
true and the Spurious Freemasonry. Of this kind were
the Patriarchal, the Jewish, and the Christian types;
many of which have been incorporated into our system
of Freemasonry, and constitute a most delightful relief
from studies that require a greater portion of serious
thought.  In a word, the symbolical illustrations of
Masonry recommend it strongly to our notice; not merely
by the pleasures which result from their acquisition, but
from the genuine morality and unsullied benevolence
which accompany their elucidation.




COROLLARY.                203
An attentive consideration of the progress of Speculative and Operative Masonry, amongst the two grand
divisions of men who preserved and who rejected the
true faith and worship of God, as delineated in the preceding Lectures, will shew that the distance between
them, at one period of the unhappy history of man's apos
tacy, was wide as the poles asunder. And the true system of Light will display greater charms from its contrast
with the hideous deformity of its spurious rival. For
while, as Sir Walter Raleigh justly observes, the apostate
race were employed in earthly pursuits, pleasure, and
ambition, and in cultivating the arts of music, architecture, agriculture, and the working of metals; the celestial
offspring practised the more exalted sciences of divinity,
prophecy and astronomy: the -children of one beheld the
heavens; the children of the other, the earth.
The eighth Lecture records the interesting fact, that
Speculative and Operative Masonry, thus marked by
broad and distinctive characteristics, made gradual ap-,
proaches towards each other, as the time drew nigh for
the erection of' that gorgeous Temple in honour of the
true God, which was destined to eclipse, in riches and
glory, all the buildings which'the pride or vanity of man
should induce him to consecrate to deities of his own
invention. At that period was consummated the beneficent union of Speculative and Operative Masonry, which
produced results that excited the admiration of mankind.
The events which occurred during the progress of
this structure, are of such importance to our scienceembracing a wide range of ritual observances, and conducing to the enforcement of masonic discipline by precept and example-that I have thought it necessary to
devote an especial Lecture to their consideration. The
mass of valuable matter which lay before me-the curious documents-the interesting traditions-the significant rites, and the historical associations of that period,
so important to the Free and Accepted Mason-were of
such vast moment, as to demand an extended illustration; although the suppression of many facts, which
could not consistently be submitted to the public eye,
was considered indispensable. I have, however, endeavoured to concentrate the principal masonic traditions




204                COROLLARY.
which have reached our times, respecting the events
and traditions of that remarkable epoch; and have rekorded, in the ninth Lecture, some circumstances which
are known only to few; and which the well-instructed
Mason alone will be able to trace through the veil which
I have thought it necessary to throw over them.
I hope it will be acknowledged that these two important Lectures contain a fund of information on the subject; and I take credit to myself for having communicated it with such circumspection and care as not to
have violated, even in the most remote- degree, those
injunctions of secrecy which are imposed in our solemn
obligations.
The three concluding Lectures are intended to display
the beauties of Freemasonry as it is now practised; and
I flatter myself that the industrious brother will find
there a treasure which will be worthy of his consideration. The forms and ceremonies of the Order are exemplified and defended; nor have their moral and symbolical reference been overlooked.
From the general tenor of these Lectures, we may
fairly conclude that Freemasonry is a subject worthy the
attention of the Christian and the man of science. It
includes a pure system of ethics, and developes the philosophy of mind, at the same time that it recommends and
encourages social recreation, to unbend the energies, and
recruit exhausted nature after hard and severe application
to science. It has ever been my opinion that the philosophy of Masonry is not sufficiently attended to in the
generality of our Lodges. And this is not, I am persuaded, owing to remissness or want of talent, but on
account of the absence of some adequate and absorbing
stimulus. It would, in my opinion, have constituted a
most rational and engaging employment, if, added to the
routine Lectures, competent brethren, giving due notice,
with the approbation of the Chair, were to undertake to'illustrate and explain in a familiar manner certain points
in our history, doctrines, or discipline, on which the
authorized -Lectures are silent. It is for want of some
such arrangement that so many brethren remain ignorant
of the true design of the Order, and of many events,
connected with its early history,.without a competent
knowledge of which, a false estimate is made, and the




COROLLARY.                206
institution pronounced to be useless in the promotion of
any worthy or valuable end.
How often do we hear Masons, many years after their
initiation, desire information on subjects, which, under
the system I recommend, even a tyro would be capable
of furnishing. Brethren, high in rank and office, are
often unacquainted with the elementary principles of the
Science; and, instead of teaching others, acknowledge
with regret that they have themselves much to learn. If
a spirit of emulation were once fairly excited in a Lodge
of Masons, the most gratifying results would soon appear.
A desire to excel would not remain without its fruits;
and the brethren would soon be impressed with the idea
that it is by the love and cultivation of the philosophy
of Freemasonry alone that they can arrive at any true
nobleness of character, or real distinction in the science.
This process would tend to reform the mind and improve
the manners; to change indolence into activity; to teach
the ignorant wisdom; to reclaim the dissolute, and to
influence the unruly to perform all the duties of social
obedience; and if Masonry were thus made subservient
to the practice of religion, it would convey peace and
comfort in this world, united with the most cheering
hopes of happiness in the world to come.








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