But Sabianism, while it was the most ancient of the religious corruptions11, was, I have said, also the most generally diffused; and hence, even among nations which afterwards adopted the polytheistic creed12 of deified men and factitious gods, this ancient sun-worship is seen to be continually exerting its influences. Thus, among the Greeks, the most refined people that cultivated hero-worship, Hercules was the sun, and the mythologic13 fable14 of his destroying with his arrows the many-headed hydra15 of the Lernaean marshes16 was but an allegory to denote the dissipation of paludal malaria17 by the purifying rays of the orb18 of day. Among the Egyptians, too, the chief deity19, Osiris, was but another name for the sun, while his arch-enemy and destroyer, Typhon, was the typification of night, or darkness. And lastly, among the Hindus, the three manifestations20 of their supreme21 deity, Brahma, Siva, and Vishnu, were symbols of the rising, meridian22, and setting sun.
This early and very general prevalence of the sentiment of sun-worship is worthy23 of especial attention on account of the influence that it exercised over the spurious Freemasonry of antiquity24, of which I am soon to speak, and which is still felt, although modified and Christianized in our modern system. Many, indeed nearly all, of the masonic symbols of the present day can only be thoroughly25 comprehended and properly appreciated by this reference to sun-worship.
This divine truth, then, of the existence of one Supreme God, the Grand Architect of the Universe, symbolized in Freemasonry as the TRUE WORD, was lost to the Sabians and to the polytheists who arose after the dispersion at Babel, and with it also disappeared the doctrine26 of a future life; and hence, in one portion of the masonic ritual, in allusion27 to this historic fact, we speak of "the lofty tower of Babel, where language was confounded and Masonry10 lost."
There were, however, some of the builders on the plain of Shinar who preserved these great religious and masonic doctrines28 of the unity of God and the immortality of the soul in their pristine29 purity. These were the patriarchs, in whose venerable line they continued to be taught. Hence, years after the dispersion of the nations at Babel, the world presented two great religious sects30, passing onward31 down the stream of time, side by side, yet as diverse from each other as light from darkness, and truth from falsehood.
One of these lines of religious thought and sentiment was the idolatrous and pagan world. With it all masonic doctrine, at least in its purity, was extinct, although there mingled32 with it, and at times to some extent influenced it, an offshoot from the other line, to which attention will be soon directed.
The second of these lines consisted, as has already been said, of the patriarchs and priests, who preserved in all their purity the two great masonic doctrines of the unity of God and the immortality of the soul.
This line embraced, then, what, in the language of recent masonic writers, has been designated as the Primitive33 Freemasonry of Antiquity.
Now, it is by no means intended to advance any such gratuitous34 and untenable theory as that proposed by some imaginative writers, that the Freemasonry of the patriarchs was in its organization, its ritual, or its symbolism, like the system which now exists. We know not indeed, that it had a ritual, or even a symbolism. I am inclined to think that it was made up of abstract propositions, derived35 from antediluvian36 traditions. Dr. Oliver thinks it probable that there were a few symbols among these Primitive and Pure Freemasons, and he enumerates37 among them the serpent, the triangle, and the point within a circle; but I can find no authority for the supposition, nor do I think it fair to claim for the order more than it is fairly entitled to, nor more than it can be fairly proved to possess. When Anderson calls Moses a Grand Master, Joshua his Deputy, and Aholiab and Bezaleel Grand Wardens38, the expression is to be looked upon simply as a fa?on de parler, a mode of speech entirely39 figurative in its character, and by no means intended to convey the idea which is entertained in respect to officers of that character in the present system. It would, undoubtedly40, however, have been better that such language should not have been used.
All that can be claimed for the system of Primitive Freemasonry, as practised by the patriarchs, is, that it embraced and taught the two great dogmas of Freemasonry, namely, the unity of God, and the immortality of the soul. It may be, and indeed it is highly probable, that there was a secret doctrine, and that this doctrine was not indiscriminately communicated. We know that Moses, who was necessarily the recipient41 of the knowledge of his predecessors42, did not publicly teach the doctrine of the immortality of the soul. But there was among the Jews an oral or secret law which was never committed to writing until after the captivity43; and this law, I suppose, may have contained the recognition of those dogmas of the Primitive Freemasonry.
Briefly44, then, this system of Primitive Freemasonry,—without ritual or symbolism, that has come down to us, at least,—consisting solely45 of traditionary legends, teaching only the two great truths already alluded46 to, and being wholly speculative47 in its character, without the slightest infusion48 of an operative element, was regularly transmitted through the Jewish line of patriarchs, priests, and kings, without alteration49, increase, or diminution50, to the time of Solomon, and the building of the temple at Jerusalem.
Leaving it, then, to pursue this even course of descent, let us refer once more to that other line of religious history, the one passing through the idolatrous and polytheistic nations of antiquity, and trace from it the regular rise and progress of another division of the masonic institution, which, by way of distinction, has been called the Spurious Freemasonry of Antiquity.
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1 epoch | |
n.(新)时代;历元 | |
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2 unity | |
n.团结,联合,统一;和睦,协调 | |
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3 immortality | |
n.不死,不朽 | |
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4 deviation | |
n.背离,偏离;偏差,偏向;离题 | |
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5 deviations | |
背离,偏离( deviation的名词复数 ); 离经叛道的行为 | |
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6 diffused | |
散布的,普及的,扩散的 | |
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7 touching | |
adj.动人的,使人感伤的 | |
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8 dominion | |
n.统治,管辖,支配权;领土,版图 | |
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9 symbolized | |
v.象征,作为…的象征( symbolize的过去式和过去分词 ) | |
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10 masonry | |
n.砖土建筑;砖石 | |
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11 corruptions | |
n.堕落( corruption的名词复数 );腐化;腐败;贿赂 | |
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12 creed | |
n.信条;信念,纲领 | |
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13 mythologic | |
神话学的,神话的,虚构的 | |
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14 fable | |
n.寓言;童话;神话 | |
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15 hydra | |
n.水螅;难于根除的祸患 | |
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16 marshes | |
n.沼泽,湿地( marsh的名词复数 ) | |
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17 malaria | |
n.疟疾 | |
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18 orb | |
n.太阳;星球;v.弄圆;成球形 | |
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19 deity | |
n.神,神性;被奉若神明的人(或物) | |
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20 manifestations | |
n.表示,显示(manifestation的复数形式) | |
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21 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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22 meridian | |
adj.子午线的;全盛期的 | |
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23 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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24 antiquity | |
n.古老;高龄;古物,古迹 | |
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25 thoroughly | |
adv.完全地,彻底地,十足地 | |
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26 doctrine | |
n.教义;主义;学说 | |
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27 allusion | |
n.暗示,间接提示 | |
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28 doctrines | |
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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29 pristine | |
adj.原来的,古时的,原始的,纯净的,无垢的 | |
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30 sects | |
n.宗派,教派( sect的名词复数 ) | |
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31 onward | |
adj.向前的,前进的;adv.向前,前进,在先 | |
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32 mingled | |
混合,混入( mingle的过去式和过去分词 ); 混进,与…交往[联系] | |
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33 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
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34 gratuitous | |
adj.无偿的,免费的;无缘无故的,不必要的 | |
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35 derived | |
vi.起源;由来;衍生;导出v.得到( derive的过去式和过去分词 );(从…中)得到获得;源于;(从…中)提取 | |
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36 antediluvian | |
adj.史前的,陈旧的 | |
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37 enumerates | |
v.列举,枚举,数( enumerate的第三人称单数 ) | |
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38 wardens | |
n.看守人( warden的名词复数 );管理员;监察员;监察官 | |
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39 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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40 undoubtedly | |
adv.确实地,无疑地 | |
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41 recipient | |
a.接受的,感受性强的 n.接受者,感受者,容器 | |
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42 predecessors | |
n.前任( predecessor的名词复数 );前辈;(被取代的)原有事物;前身 | |
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43 captivity | |
n.囚禁;被俘;束缚 | |
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44 briefly | |
adv.简单地,简短地 | |
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45 solely | |
adv.仅仅,唯一地 | |
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46 alluded | |
提及,暗指( allude的过去式和过去分词 ) | |
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47 speculative | |
adj.思索性的,暝想性的,推理的 | |
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48 infusion | |
n.灌输 | |
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49 alteration | |
n.变更,改变;蚀变 | |
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50 diminution | |
n.减少;变小 | |
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