Any inquiry2 into the symbolism and philosophy of Freemasonry must necessarily be preceded by a brief investigation3 of the origin and history of the institution. Ancient and universal as it is, whence did it arise? What were the accidents connected with its birth? From what kindred or similar association did it spring? Or was it original and autochthonic, independent, in its inception4, of any external influences, and unconnected with any other institution? These are questions which an intelligent investigator5 will be disposed to propound6 in the very commencement of the inquiry; and they are questions which must be distinctly answered before he can be expected to comprehend its true character as a symbolic7 institution. He must know something of its antecedents, before he can appreciate its character.
But he who expects to arrive at a satisfactory solution of this inquiry must first—as a preliminary absolutely necessary to success—release himself from the influence of an error into which novices8 in Masonic philosophy are too apt to fall. He must not confound the doctrine9 of Freemasonry with its outward and extrinsic10 form. He must not suppose that certain usages and ceremonies, which exist at this day, but which, even now, are subject to extensive variations in different countries, constitute the sum and substance of Freemasonry. "Prudent11 antiquity12," says Lord Coke, "did for more solemnity and better memory and observation of that which is to be done, express substances under ceremonies." But it must be always remembered that the ceremony is not the substance. It is but the outer garment which covers and perhaps adorns13 it, as clothing does the human figure. But divest14 man of that outward apparel, and you still have the microcosm, the wondrous15 creation, with all his nerves, and bones, and muscles, and, above all, with his brain, and thoughts, and feelings. And so take from Masonry1 these external ceremonies, and you still have remaining its philosophy and science. These have, of course, always continued the same, while the ceremonies have varied16 in different ages, and still vary in different countries.
The definition of Freemasonry that it is "a science of morality, veiled in allegory, and illustrated17 by symbols," has been so often quoted, that, were it not for its beauty, it would become wearisome. But this definition contains the exact principle that has just been enunciated18. Freemasonry is a science—a philosophy—a system of doctrines19 which is taught, in a manner peculiar20 to itself, by allegories and symbols. This is its internal character. Its ceremonies are external additions, which affect not its substance.
Now, when we are about to institute an inquiry into the origin of Freemasonry, it is of this peculiar system of philosophy that we are to inquire, and not of the ceremonies which have been foisted21 on it. If we pursue any other course we shall assuredly fall into error.
Thus, if we seek the origin and first beginning of the Masonic philosophy, we must go away back into the ages of remote antiquity, when we shall find this beginning in the bosom22 of kindred associations, where the same philosophy was maintained and taught. But if we confound the ceremonies of Masonry with the philosophy of Masonry, and seek the origin of the institution, moulded into outward form as it is to-day, we can scarcely be required to look farther back than the beginning of the eighteenth century, and, indeed, not quite so far. For many important modifications24 have been made in its rituals since that period.
Having, then, arrived at the conclusion that it is not the Masonic ritual, but the Masonic philosophy, whose origin we are to investigate, the next question naturally relates to the peculiar nature of that philosophy.
Now, then, I contend that the philosophy of Freemasonry is engaged in the contemplation of the divine and human character; of GOD as one eternal, self-existent being, in contradiction to the mythology25 of the ancient peoples, which was burdened with a multitude of gods and goddesses, of demigods and heroes; of MAN as an immortal26 being, preparing in the present life for an eternal future, in like contradiction to the ancient philosophy, which circumscribed27 the existence of man to the present life.
These two doctrines, then, of the unity28 of God and the immortality29 of the soul, constitute the philosophy of Freemasonry. When we wish to define it succinctly31, we say that it is an ancient system of philosophy which teaches these two dogmas. And hence, if, amid the intellectual darkness and debasement of the old polytheistic religions, we find interspersed32 here and there, in all ages, certain institutions or associations which taught these truths, and that, in a particular way, allegorically and symbolically34, then we have a right to say that such institutions or associations were the incunabula—the predecessors—of the Masonic institution as it now exists.
With these preliminary remarks the reader will be enabled to enter upon the consideration of that theory of the origin of Freemasonry which I advance in the following propositions:—
1. In the first place, I contend that in the very earliest ages of the world there were existent certain truths of vast importance to the welfare and happiness of humanity, which had been communicated,—no matter how, but,—most probably, by direct inspiration from God to man.
2. These truths principally consisted in the abstract propositions of the unity of God and the immortality of the soul. Of the truth of these two propositions there cannot be a reasonable doubt. The belief in these truths is a necessary consequence of that religious sentiment which has always formed an essential feature of human nature. Man is, emphatically, and in distinction from all other creatures, a religious animal. Gross commences his interesting work on "The Heathen Religion in its Popular and Symbolical33 Development" by the statement that "one of the most remarkable35 phenomena36 of the human race is the universal existence of religious ideas—a belief in something supernatural and divine, and a worship corresponding to it." As nature had implanted the religious sentiment, the same nature must have directed it in a proper channel. The belief and the worship must at first have been as pure as the fountain whence they flowed, although, in subsequent times, and before the advent37 of Christian38 light, they may both have been corrupted39 by the influence of the priests and the poets over an ignorant and superstitious40 people. The first and second propositions of my theory refer only to that primeval period which was antecedent to these corruptions41, of which I shall hereafter speak.
3. These truths of God and immortality were most probably handed down through the line of patriarchs of the race of Seth, but were, at all events, known to Noah, and were by him communicated to his immediate43 descendants.
4. In consequence of this communication, the true worship of God continued, for some time after the subsidence of the deluge44, to be cultivated by the Noachidae, the Noachites, or the descendants of Noah.
5. At a subsequent period (no matter when, but the biblical record places it at the attempted building of the tower of Babel), there was a secession of a large number of the human race from the Noachites.
6. These seceders rapidly lost sight of the divine truths which had been communicated to them from their common ancestor, and fell into the most grievous theological errors, corrupting45 the purity of the worship and the orthodoxy of the religious faith which they had primarily received.
7. These truths were preserved in their integrity by but a very few in the patriarchal line, while still fewer were enabled to retain only dim and glimmering46 portions of the true light.
8. The first class was confined to the direct descendants of Noah, and the second was to be found among the priests and philosophers, and, perhaps, still later, among the poets of the heathen nations, and among those whom they initiated47 into the secrets of these truths. Of the prevalence of these religious truths among the patriarchal descendants of Noah, we have ample evidence in the sacred records. As to their existence among a body of learned heathens, we have the testimony48 of many intelligent writers who have devoted49 their energies to this subject. Thus the learned Grote, in his "History of Greece," says, "The allegorical interpretation50 of the myths has been, by several learned investigators51, especially by Creuzer, connected with the hypothesis of an ancient and highly instructed body of priests, having their origin either in Egypt or in the East, and communicating to the rude and barbarous Greeks religious, physical, and historical knowledge, under the veil of symbols." What is here said only of the Greeks is equally applicable to every other intellectual nation of antiquity.
9. The system or doctrine of the former class has been called by Masonic writers the "Pure or Primitive52 Freemasonry" of antiquity, and that of the latter class the "Spurious Freemasonry" of the same period. These terms were first used, if I mistake not, by Dr. Oliver, and are intended to refer—the word pure to the doctrines taught by the descendants of Noah in the Jewish line and the word spurious to his descendants in the heathen or Gentile line.
10. The masses of the people, among the Gentiles especially, were totally unacquainted with this divine truth, which was the foundation stone of both species of Freemasonry, the pure and the spurious, and were deeply immersed in the errors and falsities of heathen belief and worship.
11. These errors of the heathen religions were not the voluntary inventions of the peoples who cultivated them, but were gradual and almost unavoidable corruptions of the truths which had been at first taught by Noah; and, indeed, so palpable are these corruptions, that they can be readily detected and traced to the original form from which, however much they might vary among different peoples, they had, at one time or another, deviated53. Thus, in the life and achievements of Bacchus or Dionysus, we find the travestied counterpart of the career of Moses, and in the name of Vulcan, the blacksmith god, we evidently see an etymological54 corruption42 of the appellation55 of Tubal Cain, the first artificer in metals. For Vul-can is but a modified form of Baal-Cain, the god Cain.
12. But those among the masses—and there were some—who were made acquainted with the truth, received their knowledge by means of an initiation56 into certain sacred Mysteries, in the bosom of which it was concealed57 from the public gaze.
13. These Mysteries existed in every country of heathendom, in each under a different name, and to some extent under a different form, but always and everywhere with the same design of inculcating, by allegorical and symbolic teachings, the great Masonic doctrines of the unity of God and the immortality of the soul. This is an important proposition, and the fact which it enunciates58 must never be lost sight of in any inquiry into the origin of Freemasonry; for the pagan Mysteries were to the spurious Freemasonry of antiquity precisely59 what the Masters' lodges60 are to the Freemasonry of the present day. It is needless to offer any proof of their existence, since this is admitted and continually referred to by all historians, ancient and modern; and to discuss minutely their character and organization would occupy a distinct treatise61. The Baron62 de Sainte Croix has written two large volumes on the subject, and yet left it unexhausted.
14. These two divisions of the Masonic Institution which were defined in the 9th proposition, namely, the pure or primitive Freemasonry among the Jewish descendants of the patriarchs, who are called, by way of distinction, the Noachites, or descendants of Noah, because they had not forgotten nor abandoned the teachings of their great ancestor, and the spurious Freemasonry practised among the pagan nations, flowed down the stream of time in parallel currents, often near together, but never commingling63.
15. But these two currents were not always to be kept apart, for, springing, in the long anterior64 ages, from one common fountain,—that ancient priesthood of whom I have already spoken in the 8th proposition,—and then dividing into the pure and spurious Freemasonry of antiquity, and remaining separated for centuries upon centuries, they at length met at the building of the great temple of Jerusalem, and were united, in the instance of the Israelites under King Solomon, and the Tyrians under Hiram, King of Tyre, and Hiram Abif. The spurious Freemasonry, it is true, did not then and there cease to exist. On the contrary, it lasted for centuries subsequent to this period; for it was not until long after, and in the reign65 of the Emperor Theodosius, that the pagan Mysteries were finally and totally abolished. But by the union of the Jewish or pure Freemasons and the Tyrian or spurious Freemasons at Jerusalem, there was a mutual66 infusion67 of their respective doctrines and ceremonies, which eventually terminated in the abolition68 of the two distinctive69 systems and the establishment of a new one, that may be considered as the immediate prototype of the present institution. Hence many Masonic students, going no farther back in their investigations70 than the facts announced in this 15th proposition, are content to find the origin of Freemasonry at the temple of Solomon. But if my theory be correct, the truth is, that it there received, not its birth, but only a new modification23 of its character. The legend of the third degree—the golden legend, the legenda aurea—of Masonry was there adopted by pure Freemasonry, which before had no such legend, from spurious Freemasonry. But the legend had existed under other names and forms, in all the Mysteries, for ages before. The doctrine of immortality, which had hitherto been taught by the Noachites simply as an abstract proposition, was thenceforth to be inculcated by a symbolic lesson—the symbol of Hiram the Builder was to become forever after the distinctive feature of Freemasonry.
16. But another important modification was effected in the Masonic system at the building of the temple. Previous to the union which then took place, the pure Freemasonry of the Noachites had always been speculative71, but resembled the present organization in no other way than in the cultivation72 of the same abstract principles of divine truth.
17. The Tyrians, on the contrary, were architects by profession, and, as their leaders were disciples73 of the school of the spurious Freemasonry, they, for the first time, at the temple of Solomon, when they united with their Jewish contemporaries, infused into the speculative science, which was practised by the latter, the elements of an operative art.
18. Therefore the system continued thenceforward, for ages, to present the commingled74 elements of operative and speculative Masonry. We see this in the Collegia Fabrorum, or Colleges of Artificers, first established at Rome by Numa, and which were certainly of a Masonic form in their organization; in the Jewish sect75 of the Essenes, who wrought76 as well as prayed, and who are claimed to have been the descendants of the temple builders, and also, and still more prominently, in the Travelling Freemasons of the middle ages, who identify themselves by their very name with their modern successors, and whose societies were composed of learned men who thought and wrote, and of workmen who labored77 and built. And so for a long time Freemasonry continued to be both operative and speculative.
19. But another change was to be effected in the institution to make it precisely what it now is, and, therefore, at a very recent period (comparatively speaking), the operative feature was abandoned, and Freemasonry became wholly speculative. The exact time of this change is not left to conjecture78. It took place in the reign of Queen Anne, of England, in the beginning of the eighteenth century. Preston gives us the very words of the decree which established this change, for he says that at that time it was agreed to "that the privileges of Masonry should no longer be restricted to operative Masons, but extend to men of various professions, provided they were regularly approved and initiated into the order."
The nineteen propositions here announced contain a brief but succinct30 view of the progress of Freemasonry from its origin in the early ages of the world, simply as a system of religious philosophy, through all the modifications to which it was submitted in the Jewish and Gentile races, until at length it was developed in its present perfected form. During all this time it preserved unchangeably certain features that may hence be considered as its specific characteristics, by which it has always been distinguished79 from every other contemporaneous association, however such association may have simulated it in outward form. These characteristics are, first, the doctrines which it has constantly taught, namely, that of the unity of God and that of the immortality of the soul; and, secondly80, the manner in which these doctrines have been taught, namely, by symbols and allegories.
Taking these characteristics as the exponents81 of what Freemasonry is, we cannot help arriving at the conclusion that the speculative Masonry of the present day exhibits abundant evidence of the identity of its origin with the spurious Freemasonry of the ante-Solomonic period, both systems coming from the same pure source, but the one always preserving, and the other continually corrupting, the purity of the common fountain. This is also the necessary conclusion as a corollary from the propositions advanced in this essay.
There is also abundant evidence in the history, of which these propositions are but a meagre outline, that a manifest influence was exerted on the pure or primitive Freemasonry of the Noachites by the Tyrian branch of the spurious system, in the symbols, myths, and legends which the former received from the latter, but which it so modified and interpreted as to make them consistent with its own religious system. One thing, at least, is incapable82 of refutation; and that is, that we are indebted to the Tyrian Masons for the introduction of the symbol of Hiram Abif. The idea of the symbol, although modified by the Jewish Masons, is not Jewish in its inception. It was evidently borrowed from the pagan mysteries, where Bacchus, Adonis, Proserpine, and a host of other apotheosized beings play the same r?le that Hiram does in the Masonic mysteries.
And lastly, we find in the technical terms of Masonry, in its working tools, in the names of its grades, and in a large majority of its symbols, ample testimony of the strong infusion into its religious philosophy of the elements of an operative art. And history again explains this fact by referring to the connection of the institution with the Dionysiac Fraternity of Artificers, who were engaged in building the temple of Solomon, with the Workmen's Colleges of Numa, and with the Travelling Freemasons of the middle ages, who constructed all the great buildings of that period.
These nineteen propositions, which have been submitted in the present essay, constitute a brief summary or outline of a theory of the true origin of Freemasonry, which long and patient investigation has led me to adopt. To attempt to prove the truth of each of these propositions in its order by logical demonstration83, or by historical evidence, would involve the writing of an elaborate treatise. They are now offered simply as suggestions on which the Masonic student may ponder. They are but intended as guide-posts, which may direct him in his journey should he undertake the pleasant although difficult task of instituting an inquiry into the origin and progress of Freemasonry from its birth to its present state of full-grown manhood.
But even in this abridged84 form they are absolutely necessary as preliminary to any true understanding of the symbolism of Freemasonry.
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1
masonry
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| n.砖土建筑；砖石 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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investigation
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| n.调查，调查研究 | |
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inception
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| n.开端，开始，取得学位 | |
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investigator
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| n.研究者，调查者，审查者 | |
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propound
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| v.提出 | |
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symbolic
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| adj.象征性的，符号的，象征主义的 | |
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novices
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| n.新手( novice的名词复数 )；初学修士（或修女）；（修会等的）初学生；尚未赢过大赛的赛马 | |
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doctrine
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| n.教义；主义；学说 | |
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extrinsic
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| adj.外部的；不紧要的 | |
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prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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antiquity
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| n.古老；高龄；古物，古迹 | |
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adorns
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| 装饰，佩带( adorn的第三人称单数 ) | |
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divest
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| v.脱去，剥除 | |
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wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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varied
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| adj.多样的，多变化的 | |
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illustrated
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| adj. 有插图的，列举的 动词illustrate的过去式和过去分词 | |
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enunciated
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| v.（清晰地）发音( enunciate的过去式和过去分词 )；确切地说明 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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foisted
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| 强迫接受，把…强加于( foist的过去式和过去分词 ) | |
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bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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modification
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| n.修改，改进，缓和，减轻 | |
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modifications
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| n.缓和( modification的名词复数 )；限制；更改；改变 | |
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mythology
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| n.神话，神话学，神话集 | |
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immortal
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| adj.不朽的；永生的，不死的；神的 | |
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circumscribed
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| adj.[医]局限的：受限制或限于有限空间的v.在…周围划线( circumscribe的过去式和过去分词 )；划定…范围；限制；限定 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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immortality
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| n.不死，不朽 | |
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succinct
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| adj.简明的，简洁的 | |
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succinctly
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| adv.简洁地；简洁地，简便地 | |
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interspersed
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| adj.[医]散开的；点缀的v.intersperse的过去式和过去分词 | |
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symbolical
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| a.象征性的 | |
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symbolically
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| ad.象征地，象征性地 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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phenomena
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advent
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| n.(重要事件等的)到来，来临 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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corrupted
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| （使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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superstitious
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| adj.迷信的 | |
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corruptions
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| n.堕落( corruption的名词复数 )；腐化；腐败；贿赂 | |
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corruption
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| n.腐败，堕落，贪污 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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deluge
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| n./vt.洪水，暴雨，使泛滥 | |
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corrupting
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| （使）败坏( corrupt的现在分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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glimmering
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| n.微光，隐约的一瞥adj.薄弱地发光的v.发闪光，发微光( glimmer的现在分词 ) | |
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initiated
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| n. 创始人 adj. 新加入的 vt. 开始，创始，启蒙，介绍加入 | |
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testimony
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| n.证词；见证，证明 | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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investigators
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| n.调查者，审查者( investigator的名词复数 ) | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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deviated
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| v.偏离，越轨( deviate的过去式和过去分词 ) | |
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etymological
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| adj.语源的，根据语源学的 | |
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appellation
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| n.名称，称呼 | |
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initiation
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| n.开始 | |
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concealed
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| a.隐藏的，隐蔽的 | |
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enunciates
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| n.（清晰地）发音( enunciate的名词复数 )；确切地说明v.（清晰地）发音( enunciate的第三人称单数 )；确切地说明 | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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lodges
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| v.存放( lodge的第三人称单数 )；暂住；埋入；（权利、权威等）归属 | |
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treatise
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| n.专著；(专题)论文 | |
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baron
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| n.男爵；(商业界等)巨头，大王 | |
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commingling
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| v.混合，掺和，合并( commingle的现在分词 ) | |
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anterior
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| adj.较早的；在前的 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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infusion
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| n.灌输 | |
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abolition
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| n.废除，取消 | |
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distinctive
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| adj.特别的，有特色的，与众不同的 | |
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investigations
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| （正式的）调查( investigation的名词复数 )； 侦查； 科学研究； 学术研究 | |
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speculative
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| adj.思索性的，暝想性的，推理的 | |
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cultivation
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| n.耕作，培养，栽培（法），养成 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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commingled
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| v.混合，掺和，合并( commingle的过去式和过去分词 ) | |
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sect
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| n.派别，宗教，学派，派系 | |
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wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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labored
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| adj.吃力的，谨慎的v.努力争取(for)( labor的过去式和过去分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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conjecture
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| n./v.推测，猜测 | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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secondly
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| adv.第二，其次 | |
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exponents
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| n.倡导者( exponent的名词复数 )；说明者；指数；能手 | |
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incapable
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| adj.无能力的，不能做某事的 | |
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demonstration
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| n.表明，示范，论证，示威 | |
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abridged
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| 削减的，删节的 | |
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