Another ritualistic symbolism, of still more importance and interest, is the rite of investiture.
The rite of investiture, called, in the colloquially2 technical language of the order, the ceremony of clothing, brings us at once to the consideration of that well-known symbol of Freemasonry, the LAMB-SKIN APRON4.
This rite of investiture, or the placing upon the aspirant5 some garment, as an indication of his appropriate preparation for the ceremonies in which he was about to engage, prevailed in all the ancient initiations. A few of them only it will be requisite7 to consider.
Thus in the Levitical economy of the Israelites the priests always wore the abnet, or linen8 apron, or girdle, as a part of the investiture of the priesthood. This, with the other garments, was to be worn, as the text expresses it, "for glory and for beauty," or, as it has been explained by a learned commentator9, "as emblematical11 of that holiness and purity which ever characterize the divine nature, and the worship which is worthy13 of him."
In the Persian Mysteries of Mithras, the candidate, having first received light, was invested with a girdle, a crown or mitre, a purple tunic14, and, lastly, a white apron.
In the initiations practised in Hindostan, in the ceremony of investiture was substituted the sash, or sacred zennaar, consisting of a cord, composed of nine threads twisted into a knot at the end, and hanging from the left shoulder to the right hip12. This was, perhaps, the type of the masonic scarf, which is, or ought to be, always worn in the same position.
The Jewish sect15 of the Essenes, who approached nearer than any other secret institution of antiquity16 to Freemasonry in their organization, always invested their novices17 with a white robe.
And, lastly, in the Scandinavian rites19, where the military genius of the people had introduced a warlike species of initiation6, instead of the apron we find the candidate receiving a white shield, which was, however, always presented with the accompaniment of some symbolic20 instruction, not very dissimilar to that which is connected with the masonic apron.
In all these modes of investiture, no matter what was the material or the form, the symbolic signification intended to be conveyed was that of purity.
And hence, in Freemasonry, the same symbolism is communicated by the apron, which, because it is the first gift which the aspirant receives,—the first symbol in which he is instructed,—has been called the "badge of a mason." And most appropriately has it been so called; for, whatever may be the future advancement21 of the candidate in the "Royal Art," into whatever deeper arcana his devotion to the mystic institution or his thirst for knowledge may carry him, with the apron—his first investiture—he never parts. Changing, perhaps, its form and its decorations, and conveying at each step some new and beautiful allusion22, its substance is still there, and it continues to claim the honorable title by which it was first made known to him on the night of his initiation.
The apron derives23 its significance, as the symbol of purity, from two sources—from its color and from its material. In each of these points of view it is, then, to be considered, before its symbolism can be properly appreciated.
And, first, the color of the apron must be an unspotted white. This color has, in all ages, been esteemed24 an emblem10 of innocence25 and purity. It was with reference to this symbolism that a portion of the vestments of the Jewish priesthood was directed to be made white. And hence Aaron was commanded, when he entered into the holy of holies to make an expiation26 for the sins of the people, to appear clothed in white linen, with his linen apron, or girdle, about his loins. It is worthy of remark that the Hebrew word LABAN, which signifies to make white, denotes also to purify; and hence we find, throughout the Scriptures27, many allusions28 to that color as an emblem of purity. "Though thy sins be as scarlet," says Isaiah, "they shall be white as snow;" and Jeremiah, in describing the once innocent condition of Zion, says, "Her Nazarites were purer than snow; they were whiter than milk."
In the Apocalypse a white stone was the reward promised by the Spirit to those who overcame; and in the same mystical book the apostle is instructed to say, that fine linen, clean and white, is the righteousness of the saints.
In the early ages of the Christian29 church a white garment was always placed upon the catechumen who had been recently baptized, to denote that he had been cleansed30 from his former sins, and was thenceforth to lead a life of innocence and purity. Hence it was presented to him with this appropriate charge: "Receive the white and undefiled garment, and produce it unspotted before the tribunal of our Lord Jesus Christ, that you may obtain immortal31 life."
The white alb still constitutes a part of the vestments of the Roman church, and its color is said by Bishop32 England "to excite to piety33 by teaching us the purity of heart and body which we should possess in being present at the holy mysteries."
The heathens paid the same attention to the symbolic signification of this color. The Egyptians, for instance, decorated the head of their principal deity34, Osiris, with a white tiara, and the priests wore robes of the whitest linen.
In the school of Pythagoras, the sacred hymns35 were chanted by the disciples36 clothed in garments of white. The Druids gave white vestments to those of their initiates37 who had arrived at the ultimate degree, or that of perfection. And this was intended, according to their ritual, to teach the aspirant that none were admitted to that honor but such as were cleansed from all impurities38, both of body and mind.
In all the Mysteries and religions rites of the other nations of antiquity the same use of white garments was observed.
Portal, in his "Treatise39 on Symbolic Colors," says that "white, the symbol of the divinity and of the priesthood, represents divine wisdom; applied40 to a young girl, it denotes virginity; to an accused person, innocence; to a judge, justice;" and he adds—what in reference to its use in Masonry3 will be peculiarly appropriate—that, "as a characteristic sign of purity, it exhibits a promise of hope after death." We see, therefore, the propriety41 of adopting this color in the masonic system as a symbol of purity. This symbolism pervades42 the whole of the ritual, from the lowest to the highest degree, wherever white vestments or white decorations are used.
As to the material of the apron, this is imperatively43 required to be of lamb-skin. No other substance, such as linen, silk, or satin, could be substituted without entirely44 destroying the symbolism of the vestment. Now, the lamb has, as the ritual expresses it, "been, in all ages, deemed an emblem of innocence;" but more particularly in the Jewish and Christian churches has this symbolism been observed. Instances of this need hardly be cited. They abound45 throughout the Old Testament46, where we learn that a lamb was selected by the Israelites for their sin and burnt offerings, and in the New, where the word lamb is almost constantly employed as synonymous with innocence. "The paschal lamb," says Didron, "which was eaten by the Israelites on the night preceding their departure, is the type of that other divine Lamb, of whom Christians47 are to partake at Easter, in order thereby48 to free themselves from the bondage49 in which they are held by vice18." The paschal lamb, a lamb bearing a cross, was, therefore, from an early period, depicted50 by the Christians as referring to Christ crucified, "that spotless Lamb of God, who was slain51 from the foundation of the world."
The material, then, of the apron, unites with its color to give to the investiture of a mason the symbolic signification of purity. This, then, together with the fact which I have already shown, that the ceremony of investiture was common to all the ancient religious rites, will form another proof of the identity of origin between these and the masonic institution.
This symbolism also indicates the sacred and religious character which its founders52 sought to impose upon Freemasonry, and to which both the moral and physical qualifications of our candidates undoubtedly53 have a reference, since it is with the masonic lodge54 as it was with the Jewish church, where it was declared that "no man that had a blemish55 should come nigh unto the altar;" and with the heathen priesthood, among whom we are told that it was thought to be a dishonor to the gods to be served by any one that was maimed, lame56, or in any other way imperfect; and with both, also, in requiring that no one should approach the sacred things who was not pure and uncorrupt.
The pure, unspotted lamb-skin apron is, then, in Masonry, symbolic of that perfection of body and purity of mind which are essential qualifications in all who would participate in its sacred mysteries.
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1
rite
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| n.典礼，惯例，习俗 | |
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colloquially
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| adv.用白话，用通俗语 | |
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masonry
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| n.砖土建筑；砖石 | |
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apron
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| n.围裙；工作裙 | |
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aspirant
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| n.热望者；adj.渴望的 | |
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initiation
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| n.开始 | |
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7
requisite
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| adj.需要的，必不可少的；n.必需品 | |
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8
linen
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| n.亚麻布，亚麻线，亚麻制品；adj.亚麻布制的，亚麻的 | |
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9
commentator
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| n.注释者，解说者；实况广播评论员 | |
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emblem
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| n.象征，标志；徽章 | |
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emblematical
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| adj.标志的，象征的，典型的 | |
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12
hip
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| n.臀部，髋；屋脊 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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14
tunic
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| n.束腰外衣 | |
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sect
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| n.派别，宗教，学派，派系 | |
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antiquity
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| n.古老；高龄；古物，古迹 | |
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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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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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rites
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| 仪式，典礼( rite的名词复数 ) | |
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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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advancement
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| n.前进，促进，提升 | |
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allusion
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| n.暗示，间接提示 | |
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derives
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| v.得到( derive的第三人称单数 )；（从…中）得到获得；源于；（从…中）提取 | |
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esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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innocence
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| n.无罪；天真；无害 | |
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expiation
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| n.赎罪，补偿 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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allusions
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| 暗指，间接提到( allusion的名词复数 ) | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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cleansed
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| 弄干净，清洗( cleanse的过去式和过去分词 ) | |
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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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bishop
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| n.主教，（国际象棋）象 | |
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piety
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| n.虔诚，虔敬 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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hymns
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| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
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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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initiates
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| v.开始( initiate的第三人称单数 )；传授；发起；接纳新成员 | |
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impurities
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| 不纯( impurity的名词复数 )； 不洁； 淫秽； 杂质 | |
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treatise
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| n.专著；(专题)论文 | |
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40
applied
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| adj.应用的；v.应用，适用 | |
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propriety
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| n.正当行为；正当；适当 | |
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42
pervades
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| v.遍及，弥漫( pervade的第三人称单数 ) | |
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imperatively
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| adv.命令式地 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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abound
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| vi.大量存在；(in，with)充满，富于 | |
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testament
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| n.遗嘱；证明 | |
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47
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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48
thereby
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| adv.因此，从而 | |
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bondage
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| n.奴役，束缚 | |
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depicted
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| 描绘，描画( depict的过去式和过去分词 )； 描述 | |
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51
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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founders
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| n.创始人( founder的名词复数 ) | |
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undoubtedly
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| adv.确实地，无疑地 | |
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54
lodge
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| v.临时住宿，寄宿，寄存，容纳；n.传达室，小旅馆 | |
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55
blemish
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| v.损害；玷污；瑕疵，缺点 | |
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56
lame
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| adj.跛的，(辩解、论据等)无说服力的 | |
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