Before proceeding2 to the examination of those more important mythical3 legends which appropriately belong to the Master's degree, it will not, I think, be unpleasing or uninstructive to consider the only one which is attached to the Fellow Craft's degree—that, namely, which refers to the allegorical ascent4 of the Winding Stairs to the Middle Chamber5, and the symbolic6 payment of the workmen's wages.
Although the legend of the Winding Stairs forms an important tradition of Ancient Craft Masonry7, the only allusion8 to it in Scripture9 is to be found in a single verse in the sixth chapter of the First Book of Kings, and is in these words: "The door for the middle chamber was in the right side of the house; and they went up with winding stairs into the middle chamber, and out of the middle into the third." Out of this slender material has been constructed an allegory, which, if properly considered in its symbolical10 relations, will be found to be of surpassing beauty. But it is only as a symbol that we can regard this whole tradition; for the historical facts and the architectural details alike forbid us for a moment to suppose that the legend, as it is rehearsed in the second degree of Masonry, is anything more than a magnificent philosophical12 myth.
Let us inquire into the true design of this legend, and learn the lesson of symbolism which it is intended to teach.
In the investigation13 of the true meaning of every masonic symbol and allegory, we must be governed by the single principle that the whole design of Freemasonry as a speculative14 science is the investigation of divine truth. To this great object everything is subsidiary. The Mason is, from the moment of his initiation15 as an Entered Apprentice16, to the time at which he receives the full fruition of masonic light, an investigator—a laborer18 in the quarry19 and the temple—whose reward is to be Truth. All the ceremonies and traditions of the order tend to this ultimate design. Is there light to be asked for? It is the intellectual light of wisdom and truth. Is there a word to be sought? That word is the symbol of truth. Is there a loss of something that had been promised? That loss is typical of the failure of man, in the infirmity of his nature, to discover divine truth. Is there a substitute to be appointed for that loss? It is an allegory which teaches us that in this world man can only approximate to the full conception of truth.
Hence there is in Speculative Masonry always a progress, symbolized21 by its peculiar22 ceremonies of initiation. There is an advancement23 from a lower to a higher state—from darkness to light—from death to life—from error to truth. The candidate is always ascending25; he is never stationary26; he never goes back, but each step he takes brings him to some new mental illumination—to the knowledge of some more elevated doctrine27. The teaching of the Divine Master is, in respect to this continual progress, the teaching of Masonry—"No man having put his hand to the plough, and looking back, is fit for the kingdom of heaven." And similar to this is the precept28 of Pythagoras: "When travelling, turn not back, for if you do the Furies will accompany you."
Now, this principle of masonic symbolism is apparent in many places in each of the degrees. In that of the Entered Apprentice we find it developed in the theological ladder, which, resting on earth, leans its top upon heaven, thus inculcating the idea of an ascent from a lower to a higher sphere, as the object of masonic labor17. In the Master's degree we find it exhibited in its most religious form, in the restoration from death to life—in the change from the obscurity of the grave to the holy of holies of the Divine Presence. In all the degrees we find it presented in the ceremony of circumambulation, in which there is a gradual inquisition, and a passage from an inferior to a superior officer. And lastly, the same symbolic idea is conveyed in the Fellow Craft's degree in the legend of the Winding Stairs.
In an investigation of the symbolism of the Winding Stairs we shall be directed to the true explanation by a reference to their origin, their number, the objects which they recall, and their termination, but above all by a consideration of the great design which an ascent upon them was intended to accomplish.
The steps of this Winding Staircase commenced, we are informed, at the porch of the temple; that is to say, at its very entrance. But nothing is more undoubted in the science of masonic symbolism than that the temple was the representative of the world purified by the Shekinah, or the Divine Presence. The world of the profane30 is without the temple; the world of the initiated31 is within its sacred walls. Hence to enter the temple, to pass within the porch, to be made a Mason, and to be born into the world of masonic light, are all synonymous and convertible32 terms. Here, then, the symbolism of the Winding Stairs begins.
The Apprentice, having entered within the porch of the temple, has begun his masonic life. But the first degree in Masonry, like the lesser33 Mysteries of the ancient systems of initiation, is only a preparation and purification for something higher. The Entered Apprentice is the child in Masonry. The lessons which he receives are simply intended to cleanse34 the heart and prepare the recipient35 for that mental illumination which is to be given in the succeeding degrees.
As a Fellow Craft, he has advanced another step, and as the degree is emblematic37 of youth, so it is here that the intellectual education of the candidate begins. And therefore, here, at the very spot which separates the Porch from the Sanctuary38, where childhood ends and manhood begins, he finds stretching out before him a winding stair which invites him, as it were, to ascend24, and which, as the symbol of discipline and instruction, teaches him that here must commence his masonic labor—here he must enter upon those glorious though difficult researches, the end of which is to be the possession of divine truth. The Winding Stairs begin after the candidate has passed within the Porch and between the pillars of Strength and Establishment, as a significant symbol to teach him that as soon as he has passed beyond the years of irrational39 childhood, and commenced his entrance upon manly40 life, the laborious41 task of self-improvement is the first duty that is placed before him. He cannot stand still, if he would be worthy42 of his vocation43; his destiny as an immortal44 being requires him to ascend, step by step, until he has reached the summit, where the treasures of knowledge await him.
The number of these steps in all the systems has been odd. Vitruvius remarks—and the coincidence is at least curious—that the ancient temples were always ascended45 by an odd number of steps; and he assigns as the reason, that, commencing with the right foot at the bottom, the worshipper would find the same foot foremost when he entered the temple, which was considered as a fortunate omen11. But the fact is, that the symbolism of numbers was borrowed by the Masons from Pythagoras, in whose system of philosophy it plays an important part, and in which odd numbers were considered as more perfect than even ones. Hence, throughout the masonic system we find a predominance of odd numbers; and while three, five, seven, nine, fifteen, and twenty-seven, are all-important symbols, we seldom find a reference to two, four, six, eight, or ten. The odd number of the stairs was therefore intended to symbolize20 the idea of perfection, to which it was the object of the aspirant46 to attain47.
As to the particular number of the stairs, this has varied48 at different periods. Tracing-boards of the last century have been found, in which only five steps are delineated, and others in which they amount to seven. The Prestonian lectures, used in England in the beginning of this century, gave the whole number as thirty-eight, dividing them into series of one, three, five, seven, nine, and eleven. The error of making an even number, which was a violation49 of the Pythagorean principle of odd numbers as the symbol of perfection, was corrected in the Hemming50 lectures, adopted at the union of the two Grand Lodges51 of England, by striking out the eleven, which was also objectionable as receiving a sectarian explanation. In this country the number was still further reduced to fifteen, divided into three series of three, five, and seven. I shall adopt this American division in explaining the symbolism, although, after all, the particular number of the steps, or the peculiar method of their division into series, will not in any way affect the general symbolism of the whole legend.
The candidate, then, in the second degree of Masonry, represents a man starting forth53 on the journey of life, with the great task before him of self-improvement. For the faithful performance of this task, a reward is promised, which reward consists in the development of all his intellectual faculties54, the moral and spiritual elevation55 of his character, and the acquisition of truth and knowledge. Now, the attainment56 of this moral and intellectual condition supposes an elevation of character, an ascent from a lower to a higher life, and a passage of toil57 and difficulty, through rudimentary instruction, to the full fruition of wisdom. This is therefore beautifully symbolized by the Winding Stairs; at whose foot the aspirant stands ready to climb the toilsome steep, while at its top is placed "that hieroglyphic59 bright which none but Craftsmen60 ever saw," as the emblem36 of divine truth. And hence a distinguished61 writer has said that "these steps, like all the masonic symbols, are illustrative of discipline and doctrine, as well as of natural, mathematical, and metaphysical science, and open to us an extensive range of moral and speculative inquiry62."
The candidate, incited63 by the love of virtue64 and the desire of knowledge, and withal eager for the reward of truth which is set before him, begins at once the toilsome ascent. At each division he pauses to gather instruction from the symbolism which these divisions present to his attention.
At the first pause which he makes he is instructed in the peculiar organization of the order of which he has become a disciple65. But the information here given, if taken in its naked, literal sense, is barren, and unworthy of his labor. The rank of the officers who govern, and the names of the degrees which constitute the institution, can give him no knowledge which he has not before possessed66. We must look therefore to the symbolic meaning of these allusions67 for any value which may be attached to this part of the ceremony.
The reference to the organization of the masonic institution is intended to remind the aspirant of the union of men in society, and the development of the social state out of the state of nature. He is thus reminded, in the very outset of his journey, of the blessings68 which arise from civilization, and of the fruits of virtue and knowledge which are derived69 from that condition. Masonry itself is the result of civilization; while, in grateful return, it has been one of the most important means of extending that condition of mankind.
All the monuments of antiquity70 that the ravages71 of time have left, combine to prove that man had no sooner emerged from the savage72 into the social state, than he commenced the organization of religious mysteries, and the separation, by a sort of divine instinct, of the sacred from the profane. Then came the invention of architecture as a means of providing convenient dwellings73 and necessary shelter from the inclemencies and vicissitudes74 of the seasons, with all the mechanical arts connected with it; and lastly, geometry, as a necessary science to enable the cultivators of land to measure and designate the limits of their possessions. All these are claimed as peculiar characteristics of Speculative Masonry, which may be considered as the type of civilization, the former bearing the same relation to the profane world as the latter does to the savage state. Hence we at once see the fitness of the symbolism which commences the aspirant's upward progress in the cultivation75 of knowledge and the search after truth, by recalling to his mind the condition of civilization and the social union of mankind as necessary preparations for the attainment of these objects. In the allusions to the officers of a lodge52, and the degrees of Masonry as explanatory of the organization of our own society, we clothe in our symbolic language the history of the organization of society.
Advancing in his progress, the candidate is invited to contemplate76 another series of instructions. The human senses, as the appropriate channels through which we receive all our ideas of perception, and which, therefore, constitute the most important sources of our knowledge, are here referred to as a symbol of intellectual cultivation. Architecture, as the most important of the arts which conduce to the comfort of mankind, is also alluded78 to here, not simply because it is so closely connected with the operative institution of Masonry, but also as the type of all the other useful arts. In his second pause, in the ascent of the Winding Stairs, the aspirant is therefore reminded of the necessity of cultivating practical knowledge.
So far, then, the instructions he has received relate to his own condition in society as a member of the great social compact, and to his means of becoming, by a knowledge of the arts of practical life, a necessary and useful member of that society.
But his motto will be, "Excelsior." Still must he go onward79 and forward. The stair is still before him; its summit is not yet reached, and still further treasures of wisdom are to be sought for, or the reward will not be gained, nor the middle chamber, the abiding80 place of truth, be reached.
In his third pause, he therefore arrives at that point in which the whole circle of human science is to be explained. Symbols, we know, are in themselves arbitrary and of conventional signification, and the complete circle of human science might have been as well symbolized by any other sign or series of doctrines81 as by the seven liberal arts and sciences. But Masonry is an institution of the olden time; and this selection of the liberal arts and sciences as a symbol of the completion of human learning is one of the most pregnant evidences that we have of its antiquity.
In the seventh century, and for a long time afterwards, the circle of instruction to which all the learning of the most eminent82 schools and most distinguished philosophers was confined, was limited to what were then called the liberal arts and sciences, and consisted of two branches, the trivium and the quadrivium.154 The trivium included grammar, rhetoric83, and logic29; the quadrivium comprehended arithmetic, geometry, music, and astronomy.
"These seven heads," says Enfield, "were supposed to include universal knowledge. He who was master of these was thought to have no need of a preceptor to explain any books or to solve any questions which lay within the compass of human reason, the knowledge of the trivium having furnished him with the key to all language, and that of the quadrivium having opened to him the secret laws of nature." 155
At a period, says the same writer, when few were instructed in the trivium, and very few studied the quadrivium, to be master of both was sufficient to complete the character of a philosopher. The propriety84, therefore, of adopting the seven liberal arts and sciences as a symbol of the completion of human learning is apparent. The candidate, having reached this point, is now supposed to have accomplished85 the task upon which he had entered—he has reached the last step, and is now ready to receive the full fruition of human learning.
So far, then, we are able to comprehend the true symbolism of the Winding Stairs. They represent the progress of an inquiring mind with the toils58 and labors86 of intellectual cultivation and study, and the preparatory acquisition of all human science, as a preliminary step to the attainment of divine truth, which it must be remembered is always symbolized in Masonry by the WORD.
Here let me again allude77 to the symbolism of numbers, which is for the first time presented to the consideration of the masonic student in the legend of the Winding Stairs. The theory of numbers as the symbols of certain qualities was originally borrowed by the Masons from the school of Pythagoras. It will be impossible, however, to develop this doctrine, in its entire extent, on the present occasion, for the numeral symbolism of Masonry would itself constitute materials for an ample essay. It will be sufficient to advert87 to the fact that the total number of the steps, amounting in all to fifteen, in the American system, is a significant symbol. For fifteen was a sacred number among the Orientals, because the letters of the holy name JAH, ??, were, in their numerical value, equivalent to fifteen; and hence a figure in which the nine digits88 were so disposed as to make fifteen either way when added together perpendicularly89, horizontally, or diagonally, constituted one of their most sacred talismans90.156 The fifteen steps in the Winding Stairs are therefore symbolic of the name of God.
But we are not yet done. It will be remembered that a reward was promised for all this toilsome ascent of the Winding Stairs. Now, what are the wages of a Speculative Mason? Not money, nor corn, nor wine, nor oil. All these are but symbols. His wages are TRUTH, or that approximation to it which will be most appropriate to the degree into which he has been initiated. It is one of the most beautiful, but at the same time most abstruse91, doctrines of the science of masonic symbolism, that the Mason is ever to be in search of truth, but is never to find it. This divine truth, the object of all his labors, is symbolized by the WORD, for which we all know he can only obtain a substitute; and this is intended to teach the humiliating but necessary lesson that the knowledge of the nature of God and of man's relation to him, which knowledge constitutes divine truth, can never be acquired in this life. It is only when the portals of the grave open to us, and give us an entrance into a more perfect life, that this knowledge is to be attained92. "Happy is the man," says the father of lyric93 poetry, "who descends94 beneath the hollow earth, having beheld95 these mysteries; he knows the end, he knows the origin of life."
The Middle Chamber is therefore symbolic of this life, where the symbol only of the word can be given, where the truth is to be reached by approximation only, and yet where we are to learn that that truth will consist in a perfect knowledge of the G.A.O.T.U. This is the reward of the inquiring Mason; in this consist the wages of a Fellow Craft; he is directed to the truth, but must travel farther and ascend still higher to attain it.
It is, then, as a symbol, and a symbol only, that we must study this beautiful legend of the Winding Stairs. If we attempt to adopt it as an historical fact, the absurdity96 of its details stares us in the face, and wise men will wonder at our credulity. Its inventors had no desire thus to impose upon our folly97; but offering it to us as a great philosophical myth, they did not for a moment suppose that we would pass over its sublime98 moral teachings to accept the allegory as an historical narrative99, without meaning, and wholly irreconcilable100 with the records of Scripture, and opposed by all the principles of probability. To suppose that eighty thousand craftsmen were weekly paid in the narrow precincts of the temple chambers101, is simply to suppose an absurdity. But to believe that all this pictorial102 representation of an ascent by a Winding Staircase to the place where the wages of labor were to be received, was an allegory to teach us the ascent of the mind from ignorance, through all the toils of study and the difficulties of obtaining knowledge, receiving here a little and there a little, adding something to the stock of our ideas at each step, until, in the middle chamber of life,—in the full fruition of manhood,—the reward is attained, and the purified and elevated intellect is invested with the reward in the direction how to seek God and God's truth,—to believe this is to believe and to know the true design of Speculative Masonry, the only design which makes it worthy of a good or a wise man's study.
Its historical details are barren, but its symbols and allegories are fertile with instruction.
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1
winding
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| n.绕，缠，绕组，线圈 | |
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proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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mythical
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| adj.神话的；虚构的；想像的 | |
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ascent
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| n.(声望或地位)提高；上升，升高；登高 | |
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chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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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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masonry
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| n.砖土建筑；砖石 | |
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allusion
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| n.暗示，间接提示 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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10
symbolical
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| a.象征性的 | |
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omen
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| n.征兆，预兆；vt.预示 | |
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philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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investigation
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| n.调查，调查研究 | |
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speculative
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| adj.思索性的，暝想性的，推理的 | |
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initiation
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| n.开始 | |
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apprentice
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| n.学徒，徒弟 | |
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labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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laborer
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| n.劳动者，劳工 | |
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quarry
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| n.采石场；v.采石；费力地找 | |
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symbolize
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| vt.作为...的象征，用符号代表 | |
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symbolized
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| v.象征，作为…的象征( symbolize的过去式和过去分词 ) | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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advancement
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| n.前进，促进，提升 | |
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ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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ascending
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| adj.上升的，向上的 | |
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stationary
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| adj.固定的，静止不动的 | |
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doctrine
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| n.教义；主义；学说 | |
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precept
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| n.戒律；格言 | |
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logic
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| n.逻辑(学)；逻辑性 | |
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profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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initiated
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| n. 创始人 adj. 新加入的 vt. 开始，创始，启蒙，介绍加入 | |
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convertible
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| adj.可改变的，可交换，同意义的；n.有活动摺篷的汽车 | |
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lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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cleanse
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| vt.使清洁，使纯洁，清洗 | |
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recipient
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| a.接受的,感受性强的 n.接受者,感受者,容器 | |
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emblem
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| n.象征，标志；徽章 | |
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emblematic
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| adj.象征的，可当标志的；象征性 | |
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sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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irrational
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| adj.无理性的，失去理性的 | |
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manly
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| adj.有男子气概的；adv.男子般地，果断地 | |
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laborious
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| adj.吃力的，努力的，不流畅 | |
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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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vocation
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| n.职业，行业 | |
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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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ascended
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| v.上升，攀登( ascend的过去式和过去分词 ) | |
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aspirant
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| n.热望者；adj.渴望的 | |
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attain
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| vt.达到，获得，完成 | |
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varied
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| adj.多样的，多变化的 | |
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violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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hemming
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| 卷边 | |
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lodges
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| 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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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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forth
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| adv.向前；向外，往外 | |
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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elevation
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| n.高度；海拔；高地；上升；提高 | |
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attainment
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| n.达到，到达；［常pl.］成就，造诣 | |
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toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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toils
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| 网 | |
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hieroglyphic
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| n.象形文字 | |
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craftsmen
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| n. 技工 | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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incited
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| 刺激，激励，煽动( incite的过去式和过去分词 ) | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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disciple
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| n.信徒，门徒，追随者 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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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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blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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derived
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| 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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antiquity
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| n.古老；高龄；古物，古迹 | |
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ravages
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| 劫掠后的残迹，破坏的结果，毁坏后的残迹 | |
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savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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dwellings
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| n.住处，处所( dwelling的名词复数 ) | |
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vicissitudes
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| n.变迁，世事变化；变迁兴衰( vicissitude的名词复数 )；盛衰兴废 | |
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cultivation
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| n.耕作，培养，栽培（法），养成 | |
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contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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allude
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| v.提及，暗指 | |
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alluded
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| 提及，暗指( allude的过去式和过去分词 ) | |
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onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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abiding
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| adj.永久的，持久的，不变的 | |
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doctrines
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| 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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eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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rhetoric
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| n.修辞学，浮夸之言语 | |
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propriety
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| n.正当行为；正当；适当 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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labors
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| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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advert
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| vi.注意，留意，言及；n.广告 | |
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digits
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| n.数字( digit的名词复数 )；手指，足趾 | |
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perpendicularly
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| adv. 垂直地, 笔直地, 纵向地 | |
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talismans
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| n.护身符( talisman的名词复数 )；驱邪物；有不可思议的力量之物；法宝 | |
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abstruse
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| adj.深奥的，难解的 | |
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attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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lyric
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| n.抒情诗，歌词；adj.抒情的 | |
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descends
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| v.下来( descend的第三人称单数 )；下去；下降；下斜 | |
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beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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absurdity
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| n.荒谬，愚蠢；谬论 | |
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folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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irreconcilable
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| adj.（指人）难和解的，势不两立的 | |
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chambers
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| n.房间( chamber的名词复数 )；（议会的）议院；卧室；会议厅 | |
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pictorial
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| adj.绘画的；图片的；n．画报 | |
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