The Three Principal Officers of a lodge are, it is needless to say, situated2 in the east, the west, and the south. Now, bearing in mind that the lodge is a symbol of the world, or the universe, the reference of these three officers to the sun at its rising, its setting, and its meridian3 height, must at once suggest itself.
This is the first development of the symbol, and a very brief inquiry4 will furnish ample evidence of its antiquity5 and its universality.
In the Brahminical initiations of Hindostan, which are among the earliest that have been transmitted to us, and may almost be considered as the cradle of all the others of subsequent ages and various countries, the ceremonies were performed in vast caverns8, the remains9 of some of which, at Salsette, Elephanta, and a few other places, will give the spectator but a very inadequate10 idea of the extent and splendor11 of these ancient Indian lodges12.70 More imperfect remains than these are still to be found in great numbers throughout Hindostan and Cashmere. Their form was sometimes that of a cross, emblematic13 of the four elements of which the earth is composed,—fire, water, air, and earth,—but more generally an oval, as a representation of the mundane14 egg, which, in the ancient systems, was a symbol of the world.71
The interior of the cavern7 of initiation6 was lighted by innumerable lamps, and there sat in the east, the west, and the south the principal Hierophants, or explainers of the Mysteries, as the representatives of Brahma, Vishnu, and Siva. Now, Brahma was the supreme15 deity16 of the Hindoos, borrowed or derived17 from the Sun-god of their Sabean ancestors, and Vishnu and Siva were but manifestations18 of his attributes. We learn from the Indian Pantheon that "when the sun rises in the east, he is Brahma; when he gains his meridian in the south, he is Siva; and when he sets in the west, he is Vishnu."
Again, in the Zoroasteric mysteries of Persia, the temple of initiation was circular, being made so to represent the universe; and the sun in the east, with the surrounding zodiac, formed an indispensable part of the ceremony of reception.72
In the Egyptian mysteries of Osiris, the same reference to the sun is contained, and Herodotus, who was himself an initiate20, intimates that the ceremonies consisted in the representation of a Sun-god, who had been incarnate21, that is, had appeared upon earth, or rose, and who was at length put to death by Typhon, the symbol of darkness, typical of the sun's setting.
In the great mysteries of Eleusis,73 which were celebrated22 at Athens, we learn from St. Chrysostom, as well as other authorities, that the temple of initiation was symbolic23 of the universe, and we know that one of the officers represented the sun.74
In the Celtic mysteries of the Druids, the temple of initiation was either oval, to represent the mundane egg—a symbol, as has already been said, of the world; or circular, because the circle was a symbol of the universe; or cruciform, in allusion24 to the four elements, or constituents25 of the universe. In the Island of Lewis, in Scotland, there is one combining the cruciform and circular form. There is a circle, consisting of twelve stones, while three more are placed in the east, and as many in the west and south, and thirty-eight, in two parallel lines, in the north, forming an avenue to the circular temple. In the centre of the circle is the image of the god. In the initiations into these rites26, the solar deity performed an important part, and the celebrations commenced at daybreak, when the sun was hailed on his appearance above the horizon as "the god of victory, the king who rises in light and ascends27 the sky."
But I need not multiply these instances of sun-worship. Every country and religion of the ancient world would afford one.75 Sufficient has been cited to show the complete coincidence, in reference to the sun, between the symbolism of Freemasonry and that of the ancient rites and Mysteries, and to suggest for them a common origin, the sun being always in the former system, from the earliest times of the primitive29 or patriarchal Masonry28, considered simply as a manifestation19 of the Wisdom, Strength, and Beauty of the Divine Architect, visibly represented by the position of the three principal officers of a lodge, while by the latter, in their degeneration from, and corruption30 of the true Noachic faith, it was adopted as the special object of adoration31.
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1 lodge | |
v.临时住宿,寄宿,寄存,容纳;n.传达室,小旅馆 | |
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2 situated | |
adj.坐落在...的,处于某种境地的 | |
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3 meridian | |
adj.子午线的;全盛期的 | |
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4 inquiry | |
n.打听,询问,调查,查问 | |
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5 antiquity | |
n.古老;高龄;古物,古迹 | |
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6 initiation | |
n.开始 | |
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7 cavern | |
n.洞穴,大山洞 | |
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8 caverns | |
大山洞,大洞穴( cavern的名词复数 ) | |
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9 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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10 inadequate | |
adj.(for,to)不充足的,不适当的 | |
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11 splendor | |
n.光彩;壮丽,华丽;显赫,辉煌 | |
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12 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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13 emblematic | |
adj.象征的,可当标志的;象征性 | |
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14 mundane | |
adj.平凡的;尘世的;宇宙的 | |
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15 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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16 deity | |
n.神,神性;被奉若神明的人(或物) | |
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17 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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18 manifestations | |
n.表示,显示(manifestation的复数形式) | |
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19 manifestation | |
n.表现形式;表明;现象 | |
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20 initiate | |
vt.开始,创始,发动;启蒙,使入门;引入 | |
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21 incarnate | |
adj.化身的,人体化的,肉色的 | |
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22 celebrated | |
adj.有名的,声誉卓著的 | |
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23 symbolic | |
adj.象征性的,符号的,象征主义的 | |
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24 allusion | |
n.暗示,间接提示 | |
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25 constituents | |
n.选民( constituent的名词复数 );成分;构成部分;要素 | |
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26 rites | |
仪式,典礼( rite的名词复数 ) | |
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27 ascends | |
v.上升,攀登( ascend的第三人称单数 ) | |
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28 masonry | |
n.砖土建筑;砖石 | |
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29 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
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30 corruption | |
n.腐败,堕落,贪污 | |
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31 adoration | |
n.爱慕,崇拜 | |
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