The point within a Circle is another symbol of great importance in Freemasonry, and commands peculiar1 attention in this connection with the ancient symbolism of the universe and the solar orb2. Everybody who has read a masonic "Monitor" is well acquainted with the usual explanation of this symbol. We are told that the point represents an individual brother, the circle the boundary line of his duty to God and man, and the two perpendicular3 parallel lines the patron saints of the order—St. John the Baptist and St. John the Evangelist.
Now, this explanation, trite4 and meagre as it is, may do very well for the exoteric teaching of the order; but the question at this time is, not how it has been explained by modern lecturers and masonic system-makers, but what was the ancient interpretation6 of the symbol, and how should it be read as a sacred hieroglyphic7 in reference to the true philosophic8 system which constitutes the real essence and character of Freemasonry?
Perfectly9 to understand this symbol, I must refer, as a preliminary matter, to the worship of the Phallus, a peculiar modification10 of sun-worship, which prevailed to a great extent among the nations of antiquity11.
The Phallus was a sculptured representation of the membrum virile12, or male organ of generation,76 and the worship of it is said to have originated in Egypt, where, after the murder of Osiris by Typhon, which is symbolically13 to be explained as the destruction or deprivation15 of the sun's light by night, Isis, his wife, or the symbol of nature, in the search for his mutilated body, is said to have found all the parts except the organs of generation, which myth is simply symbolic14 of the fact, that the sun having set, its fecundating and invigorating power had ceased. The Phallus, therefore, as the symbol of the male generative principle, was very universally venerated16 among the ancients,77 and that too as a religious rite5, without the slightest reference to any impure17 or lascivious18 application.78 He is supposed, by some commentators19, to be the god mentioned under the name of Baal-peor, in the Book of Numbers,79 as having been worshipped by the idolatrous Moabites. Among the eastern nations of India the same symbol was prevalent, under the name of "Lingam." But the Phallus or Lingam was a representation of the male principle only. To perfect the circle of generation it is necessary to advance one step farther. Accordingly we find in the Cteis of the Greeks, and the Yoni of the Indians, a symbol of the female generative principle, of co-extensive prevalence with the Phallus. The Cteis was a circular and concave pedestal, or receptacle, on which the Phallus or column rested, and from the centre of which it sprang.
The union of the Phallus and Cteis, or the Lingam and Yoni, in one compound figure, as an object of adoration20, was the most usual mode of representation. This was in strict accordance with the whole system of ancient mythology21, which was founded upon a worship of the prolific22 powers of nature. All the deities23 of pagan antiquity, however numerous they may be, can always be reduced to the two different forms of the generative principle—the active, or male, and the passive, or female. Hence the gods were always arranged in pairs, as Jupiter and Juno, Bacchus and Venus, Osiris and Isis. But the ancients went farther. Believing that the procreative and productive powers of nature might be conceived to exist in the same individual, they made the older of their deities hermaphrodite, and used the term ???ενοθ?λυ?, or man-virgin24, to denote the union of the two sexes in the same divine person.80
"Ζε?? ?ρσην γ?νετο, Ζε?? ?μβροτο? ?πλετο ν?μφη."
Jove was created a male and an unspotted virgin.
And Plutarch, in his tract26 "On Isis and Osiris," says, "God, who is a male and female intelligence, being both life and light, brought forth27 another intelligence, the Creator of the World."
Now, this hermaphrodism of the Supreme28 Divinity was again supposed to be represented by the sun, which was the male generative energy, and by nature, or the universe, which was the female prolific principle.81 And this union was symbolized29 in different ways, but principally by the point within the circle, the point indicating the sun, and the circle the universe, invigorated and fertilized30 by his generative rays. And in some of the Indian cave-temples, this allusion31 was made more manifest by the inscription32 of the signs of the zodiac on the circle.
So far, then, we arrive at the true interpretation of the masonic symbolism of the point within the circle. It is the same thing, but under a different form, as the Master and Wardens33 of a lodge34. The Master and Wardens are symbols of the sun, the lodge of the universe, or world, just as the point is the symbol of the same sun, and the surrounding circle of the universe.
But the two perpendicular parallel lines remain to be explained. Every one is familiar with the very recent interpretation, that they represent the two Saints John, the Baptist and the Evangelist. But this modern exposition must be abandoned, if we desire to obtain the true ancient signification.
In the first place, we must call to mind the fact that, at two particular points of his course, the sun is found in the zodiacal signs of Cancer and Capricorn. These points are astronomically35 distinguished36 as the summer and winter solstice. When the sun is in these points, he has reached his greatest northern and southern declination, and produces the most evident effects on the temperature of the seasons, and on the length of the days and nights. These points, if we suppose the circle to represent the sun's apparent course, will be indicated by the points where the parallel lines touch the circle, or, in other words, the parallels will indicate the limits of the sun's extreme northern and southern declination, when he arrives at the solstitial points of Cancer and Capricorn.
But the days when the sun reaches these points are, respectively, the 21st of June and the 22d of December, and this will account for their subsequent application to the two Saints John, whose anniversaries have been placed by the church near those days.
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1 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
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2 orb | |
n.太阳;星球;v.弄圆;成球形 | |
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3 perpendicular | |
adj.垂直的,直立的;n.垂直线,垂直的位置 | |
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4 trite | |
adj.陈腐的 | |
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5 rite | |
n.典礼,惯例,习俗 | |
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6 interpretation | |
n.解释,说明,描述;艺术处理 | |
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7 hieroglyphic | |
n.象形文字 | |
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8 philosophic | |
adj.哲学的,贤明的 | |
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9 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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10 modification | |
n.修改,改进,缓和,减轻 | |
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11 antiquity | |
n.古老;高龄;古物,古迹 | |
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12 virile | |
adj.男性的;有男性生殖力的;有男子气概的;强有力的 | |
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13 symbolically | |
ad.象征地,象征性地 | |
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14 symbolic | |
adj.象征性的,符号的,象征主义的 | |
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15 deprivation | |
n.匮乏;丧失;夺去,贫困 | |
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16 venerated | |
敬重(某人或某事物),崇敬( venerate的过去式和过去分词 ) | |
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17 impure | |
adj.不纯净的,不洁的;不道德的,下流的 | |
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18 lascivious | |
adj.淫荡的,好色的 | |
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19 commentators | |
n.评论员( commentator的名词复数 );时事评论员;注释者;实况广播员 | |
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20 adoration | |
n.爱慕,崇拜 | |
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21 mythology | |
n.神话,神话学,神话集 | |
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22 prolific | |
adj.丰富的,大量的;多产的,富有创造力的 | |
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23 deities | |
n.神,女神( deity的名词复数 );神祗;神灵;神明 | |
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24 virgin | |
n.处女,未婚女子;adj.未经使用的;未经开发的 | |
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25 hymns | |
n.赞美诗,圣歌,颂歌( hymn的名词复数 ) | |
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26 tract | |
n.传单,小册子,大片(土地或森林) | |
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27 forth | |
adv.向前;向外,往外 | |
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28 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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29 symbolized | |
v.象征,作为…的象征( symbolize的过去式和过去分词 ) | |
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30 Fertilized | |
v.施肥( fertilize的过去式和过去分词 ) | |
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31 allusion | |
n.暗示,间接提示 | |
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32 inscription | |
n.(尤指石块上的)刻印文字,铭文,碑文 | |
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33 wardens | |
n.看守人( warden的名词复数 );管理员;监察员;监察官 | |
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34 lodge | |
v.临时住宿,寄宿,寄存,容纳;n.传达室,小旅馆 | |
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35 astronomically | |
天文学上 | |
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36 distinguished | |
adj.卓越的,杰出的,著名的 | |
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