The lectures of the English lodges2, which are far more philosophical3 than our own,—although I do not believe that the system itself is in general as philosophically4 studied by our English brethren as by ourselves,—have beautifully defined Freemasonry to be "a science of morality veiled in allegory and illustrated5 by symbols." But allegory itself is nothing else but verbal symbolism; it is the symbol of an idea, or of a series of ideas, not presented to the mind in an objective and visible form, but clothed in language, and exhibited in the form of a narrative6. And therefore the English definition amounts, in fact, to this: that Freemasonry is a science of morality, developed and inculcated by the ancient method of symbolism. It is this peculiar7 character as a symbolic institution, this entire adoption8 of the method of instruction by symbolism, which gives its whole identity to Freemasonry, and has caused it to differ from every other association that the ingenuity9 of man has devised. It is this that has bestowed10 upon it that attractive form which has always secured the attachment11 of its disciples12 and its own perpetuity.
The Roman Catholic church37 is, perhaps, the only contemporaneous institution which continues to cultivate, in any degree, the beautiful system of symbolism. But that which, in the Catholic church, is, in a great measure, incidental, and the fruit of development, is, in Freemasonry, the very life-blood and soul of the institution, born with it at its birth, or, rather, the germ from which the tree has sprung, and still giving it support, nourishment13, and even existence. Withdraw from Freemasonry its symbolism, and you take from the body its soul, leaving behind nothing but a lifeless mass of effete14 matter, fitted only for a rapid decay.
Since, then, the science of symbolism forms so important a part of the system of Freemasonry, it will be well to commence any discussion of that subject by an investigation15 of the nature of symbols in general.
There is no science so ancient as that of symbolism,38 and no mode of instruction has ever been so general as was the symbolic in former ages. "The first learning in the world," says the great antiquary, Dr. Stukely, "consisted chiefly of symbols. The wisdom of the Chaldeans, Phoenicians, Egyptians, Jews, of Zoroaster, Sanchoniathon, Pherecydes, Syrus, Pythagoras, Socrates, Plato, of all the ancients that is come to our hand, is symbolic." And the learned Faber remarks, that "allegory and personification were peculiarly agreeable to the genius of antiquity16, and the simplicity17 of truth was continually sacrificed at the shrine18 of poetical19 decoration."
In fact, man's earliest instruction was by symbols.39 The objective character of a symbol is best calculated to be grasped by the infant mind, whether the infancy20 of that mind be considered nationally or individually. And hence, in the first ages of the world, in its infancy, all propositions, theological, political, or scientific, were expressed in the form of symbols. Thus the first religions were eminently21 symbolical22, because, as that great philosophical historian, Grote, has remarked, "At a time when language was yet in its infancy, visible symbols were the most vivid means of acting23 upon the minds of ignorant hearers."
Again: children receive their elementary teaching in symbols. "A was an Archer24;" what is this but symbolism? The archer becomes to the infant mind the symbol of the letter A, just as, in after life, the letter becomes, to the more advanced mind, the symbol of a certain sound of the human voice.40 The first lesson received by a child in acquiring his alphabet is thus conveyed by symbolism. Even in the very formation of language, the medium of communication between man and man, and which must hence have been an elementary step in the progress of human improvement, it was found necessary to have recourse to symbols, for words are only and truly certain arbitrary symbols by which and through which we give an utterance25 to our ideas. The construction of language was, therefore, one of the first products of the science of symbolism.
We must constantly bear in mind this fact, of the primary existence and predominance of symbolism in the earliest times.41 when we are investigating the nature of the ancient religions, with which the history of Freemasonry is so intimately connected. The older the religion, the more the symbolism abounds26. Modern religions may convey their dogmas in abstract propositions; ancient religions always conveyed them in symbols. Thus there is more symbolism in the Egyptian religion than in the Jewish, more in the Jewish than in the Christian27, more in the Christian than in the Mohammedan, and, lastly, more in the Roman than in the Protestant.
But symbolism is not only the most ancient and general, but it is also the most practically useful, of sciences. We have already seen how actively28 it operates in the early stages of life and of society. We have seen how the first ideas of men and of nations are impressed upon their minds by means of symbols. It was thus that the ancient peoples were almost wholly educated.
"In the simpler stages of society," says one writer on this subject, "mankind can be instructed in the abstract knowledge of truths only by symbols and parables29. Hence we find most heathen religions becoming mythic, or explaining their mysteries by allegories, or instructive incidents. Nay30, God himself, knowing the nature of the creatures formed by him, has condescended31, in the earlier revelations that he made of himself, to teach by symbols; and the greatest of all teachers instructed the multitudes by parables.42 The great exemplar of the ancient philosophy and the grand archetype of modern philosophy were alike distinguished32 by their possessing this faculty33 in a high degree, and have told us that man was best instructed by similitudes." 43
Such is the system adopted in Freemasonry for the development and inculcation of the great religious and philosophical truths, of which it was, for so many years, the sole conservator. And it is for this reason that I have already remarked, that any inquiry34 into the symbolic character of Freemasonry, must be preceded by an investigation of the nature of symbolism in general, if we would properly appreciate its particular use in the organization of the masonic institution.
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1 symbolic | |
adj.象征性的,符号的,象征主义的 | |
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2 lodges | |
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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3 philosophical | |
adj.哲学家的,哲学上的,达观的 | |
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4 philosophically | |
adv.哲学上;富有哲理性地;贤明地;冷静地 | |
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5 illustrated | |
adj. 有插图的,列举的 动词illustrate的过去式和过去分词 | |
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6 narrative | |
n.叙述,故事;adj.叙事的,故事体的 | |
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7 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
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8 adoption | |
n.采用,采纳,通过;收养 | |
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9 ingenuity | |
n.别出心裁;善于发明创造 | |
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10 bestowed | |
赠给,授予( bestow的过去式和过去分词 ) | |
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11 attachment | |
n.附属物,附件;依恋;依附 | |
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12 disciples | |
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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13 nourishment | |
n.食物,营养品;营养情况 | |
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14 effete | |
adj.无生产力的,虚弱的 | |
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15 investigation | |
n.调查,调查研究 | |
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16 antiquity | |
n.古老;高龄;古物,古迹 | |
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17 simplicity | |
n.简单,简易;朴素;直率,单纯 | |
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18 shrine | |
n.圣地,神龛,庙;v.将...置于神龛内,把...奉为神圣 | |
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19 poetical | |
adj.似诗人的;诗一般的;韵文的;富有诗意的 | |
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20 infancy | |
n.婴儿期;幼年期;初期 | |
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21 eminently | |
adv.突出地;显著地;不寻常地 | |
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22 symbolical | |
a.象征性的 | |
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23 acting | |
n.演戏,行为,假装;adj.代理的,临时的,演出用的 | |
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24 archer | |
n.射手,弓箭手 | |
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25 utterance | |
n.用言语表达,话语,言语 | |
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26 abounds | |
v.大量存在,充满,富于( abound的第三人称单数 ) | |
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27 Christian | |
adj.基督教徒的;n.基督教徒 | |
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28 actively | |
adv.积极地,勤奋地 | |
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29 parables | |
n.(圣经中的)寓言故事( parable的名词复数 ) | |
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30 nay | |
adv.不;n.反对票,投反对票者 | |
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31 condescended | |
屈尊,俯就( condescend的过去式和过去分词 ); 故意表示和蔼可亲 | |
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32 distinguished | |
adj.卓越的,杰出的,著名的 | |
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33 faculty | |
n.才能;学院,系;(学院或系的)全体教学人员 | |
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34 inquiry | |
n.打听,询问,调查,查问 | |
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