The last of the symbols, depending for its existence on its connection with a myth to which I shall invite attention, is the Lost Word, and the search for it. Very appropriately may this symbol terminate our investigations1, since it includes within its comprehensive scope all the others, being itself the very essence of the science of masonic symbolism. The other symbols require for their just appreciation3 a knowledge of the origin of the order, because they owe their birth to its relationship with kindred and anterior4 institutions. But the symbolism of the Lost Word has reference exclusively to the design and the objects of the institution.
First, let us define the symbol, and then investigate its interpretation5.
The mythical6 history of Freemasonry informs us that there once existed a WORD of surpassing value, and claiming a profound veneration8; that this Word was known to but few; that it was at length lost; and that a temporary substitute for it was adopted. But as the very philosophy of Masonry7 teaches us that there can be no death without a resurrection,—no decay without a subsequent restoration,—on the same principle it follows that the loss of the Word must suppose its eventual9 recovery.
Now, this it is, precisely10, that constitutes the myth of the Lost Word and the search for it. No matter what was the word, no matter how it was lost, nor why a substitute was provided, nor when nor where it was recovered. These are all points of subsidiary importance, necessary, it is true, for knowing the legendary11 history, but not necessary for understanding the symbolism. The only term of the myth that is to be regarded in the study of its interpretation, is the abstract idea of a word lost and afterwards recovered.
This, then, points us to the goal to which we must direct our steps in the pursuit of the investigation2.
But the symbolism, referring in this case, as I have already said, solely12 to the great design of Freemasonry, the nature of that design at once suggests itself as a preliminary subject of inquiry13 in the investigation.
What, then, is the design of Freemasonry? A very large majority of its disciples14, looking only to its practical results, as seen in the every-day business of life,—to the noble charities which it dispenses15, to the tears of widows which it has dried, to the cries of orphans16 which it has hushed, to the wants of the destitute17 which it has supplied,—arrive with too much rapidity at the conclusion that Charity, and that, too, in its least exalted18 sense of eleemosynary aid, is the great design of the institution.
Others, with a still more contracted view, remembering the pleasant reunions at their lodge19 banquets, the unreserved communications which are thus encouraged, and the solemn obligations of mutual20 trust and confidence that are continually inculcated, believe that it was intended solely to promote the social sentiments and cement the bonds of friendship.
But, although the modern lectures inform us that Brotherly Love and Relief are two of "the principal tenets of a Mason's profession," yet, from the same authority, we learn that Truth is a third and not less important one; and Truth, too, not in its old Anglo-Saxon meaning of fidelity21 to engagements,232 but in that more strictly22 philosophical23 one in which it is opposed to intellectual and religious error or falsehood.
But I have shown that the Primitive24 Freemasonry of the ancients was instituted for the purpose of preserving that truth which had been originally communicated to the patriarchs, in all its integrity, and that the Spurious Masonry, or the Mysteries, originated in the earnest need of the sages25, and philosophers, and priests, to find again the same truth which had been lost by the surrounding multitudes. I have shown, also, that this same truth continued to be the object of the Temple Masonry, which was formed by a union of the Primitive, or Pure, and the Spurious systems. Lastly, I have endeavored to demonstrate that this truth related to the nature of God and the human soul.
The search, then, after this truth, I suppose to constitute the end and design of Speculative26 Masonry. From the very commencement of his career, the aspirant27 is by significant symbols and expressive28 instructions directed to the acquisition of this divine truth; and the whole lesson, if not completed in its full extent, is at least well developed in the myths and legends of the Master's degree. God and the soul—the unity29 of the one and the immortality30 of the other—are the great truths, the search for which is to constitute the constant occupation of every Mason, and which, when found, are to become the chief corner-stone, or the stone of foundation, of the spiritual temple—"the house not made with hands"—which he is engaged in erecting31.
Now, this idea of a search after truth forms so prominent a part of the whole science of Freemasonry, that I conceive no better or more comprehensive answer could be given to the question, What is Freemasonry? than to say that it is a science which is engaged in the search after divine truth.
But Freemasonry is eminently33 a system of symbolism, and all its instructions are conveyed in symbols. It is, therefore, to be supposed that so prominent and so prevailing34 an idea as this,—one that constitutes, as I have said, the whole design of the institution, and which may appropriately be adopted as the very definition of its science,—could not with any consistency35 be left without its particular symbol.
The WORD, therefore, I conceive to be the symbol of Divine Truth; and all its modifications—the loss, the substitution, and the recovery—are but component36 parts of the mythical symbol which represents a search after truth.
How, then, is this symbolism preserved? How is the whole history of this Word to be interpreted, so as to bear, in all its accidents of time, and place, and circumstance, a patent reference to the substantive37 idea that has been symbolized38?
The answers to these questions embrace what is, perhaps, the most intricate as well as most ingenious and interesting portion of the science of masonic symbolism.
This symbolism may be interpreted, either in an application to a general or to a special sense.
The general application will embrace the whole history of Freemasonry, from its inception39 to its consummation. The search after the Word is an epitome40 of the intellectual and religious progress of the order, from the period when, by the dispersion at Babel, the multitudes were enshrouded in the profundity41 of a moral darkness where truth was apparently42 forever extinguished. The true name of God was lost; his true nature was not understood; the divine lessons imparted by our father Noah were no longer remembered; the ancient traditions were now corrupted43; the ancient symbols were perverted44. Truth was buried beneath the rubbish of Sabaism, and the idolatrous adoration45 of the sun and stars had taken the place of the olden worship of the true God. A moral darkness was now spread over the face of the earth, as a dense46, impenetrable cloud, which obstructed47 the rays of the spiritual sun, and covered the people as with a gloomy pall48 of intellectual night.
But this night was not to last forever. A brighter dawn was to arise, and amidst all this gloom and darkness there were still to be found a few sages in whom the religious sentiment, working in them with powerful throes, sent forth49 manfully to seek after truth. There were, even in those days of intellectual and religious darkness, craftsmen51 who were willing to search for the Lost Word. And though they were unable to find it, their approximation to truth was so near that the result of their search may well be symbolized by the Substitute Word.
It was among the idolatrous multitudes that the Word had been lost. It was among them that the Builder had been smitten52, and that the works of the spiritual temple had been suspended; and so, losing at each successive stage of their decline, more and more of the true knowledge of God and of the pure religion which had originally been imparted by Noah, they finally arrived at gross materialism53 and idolatry, losing all sight of the divine existence. Thus it was that the truth—the Word—was said to have been lost; or, to apply the language of Hutchinson, modified in its reference to the time, "in this situation, it might well be said that the guide to heaven was lost, and the master of the works of righteousness was smitten. The nations had given themselves up to the grossest idolatry, and the service of the true God was effaced54 from the memory of those who had yielded themselves to the dominion55 of sin."
And now it was among the philosophers and priests in the ancient Mysteries, or the spurious Freemasonry, that an anxiety to discover the truth led to the search for the Lost Word. These were the craftsmen who saw the fatal-blow which had been given, who knew that the Word was now lost, but were willing to go forth, manfully and patiently, to seek its restoration. And there were the craftsmen who, failing to rescue it from the grave of oblivion into which it had fallen, by any efforts of their own incomplete knowledge, fell back upon the dim traditions which had been handed down from primeval times, and through their aid found a substitute for truth in their own philosophical religions.
And hence Schmidtz, speaking of these Mysteries of the pagan world, calls them the remains56 of the ancient Pelasgian religion, and says that "the associations of persons for the purpose of celebrating them must therefore have been formed at the time when the overwhelming influence of the Hellenic religion began to gain the upper hand in Greece, and when persons who still entertained a reverence57 for the worship of former times united together, with the intention of preserving and upholding among themselves as much as possible of the religion of their forefathers58."
Applying, then, our interpretation in a general sense, the Word itself being the symbol of Divine Truth, the narrative59 of its loss and the search for its recovery becomes a mythical symbol of the decay and loss of the true religion among the ancient nations, at and after the dispersion on the plains of Shinar, and of the attempts of the wise men, the philosophers, and priests, to find and retain it in their secret Mysteries and initiations, which have hence been designated as the Spurious Freemasonry of Antiquity61.
But I have said that there is a special, or individual, as well as a general interpretation. This compound or double symbolism, if I may so call it, is by no means unusual in Freemasonry. I have already exhibited an illustration of it in the symbolism of Solomon's temple, where, in a general sense, the temple is viewed as a symbol of that spiritual temple formed by the aggregation62 of the whole order, and in which each mason is considered as a stone; and, in an individual or special sense, the same temple is considered as a type of that spiritual temple which each mason is directed to erect32 in his heart.
Now, in this special or individual interpretation, the Word, with its accompanying myth of a loss, a substitute, and a recovery, becomes a symbol of the personal progress of a candidate from his first initiation60 to the completion of his course, when he receives a full development of the Mysteries.
The aspirant enters on this search after truth, as an Entered Apprentice63, in darkness, seeking for light—the light of wisdom, the light of truth, the light symbolized by the Word. For this important task, upon which he starts forth gropingly, falteringly64, doubtingly, in want and in weakness, he is prepared by a purification of the heart, and is invested with a first substitute for the true Word, which, like the pillar that went before the Israelites in the wilderness65, is to guide him onwards in his weary journey. He is directed to take, as a staff and scrip for his journey, all those virtues67 which expand the heart and dignify68 the soul. Secrecy69, obedience70, humility71, trust in God, purity of conscience, economy of time, are all inculcated by impressive types and symbols, which connect the first degree with the period of youth.
And then, next in the degree of Fellow Craft, he fairly enters upon his journey. Youth has now passed, and manhood has come on. New duties and increased obligations press upon the individual. The thinking and working stage of life is here symbolized. Science is to be cultivated; wisdom is to be acquired; the lost Word—divine truth—is still to be sought for. But even yet it is not to be found.
And now the Master Mason comes, with all the symbolism around him of old age—trials, sufferings, death. And here, too, the aspirant, pressing onward66, always onward, still cries aloud for "light, more light." The search is almost over, but the lesson, humiliating to human nature, is to be taught, that in this life—gloomy and dark, earthly and carnal—pure truth has no abiding72 place; and contented73 with a substitute, and to that second temple of eternal life, for that true Word, that divine Truth, which will teach us all that we shall ever learn of God and his emanation, the human soul.
So, the Master Mason, receiving this substitute for the lost Word, waits with patience for the time when it shall be found, and perfect wisdom shall be attained74.
But, work as we will, this symbolic75 Word—this knowledge of divine Truth—is never thoroughly76 attained in this life, or in its symbol, the Master Mason's lodge. The corruptions77 of mortality, which encumber78 and cloud the human intellect, hide it, as with a thick veil, from mortal eyes. It is only, as I have just said, beyond the tomb, and when released from the earthly burden of life, that man is capable of fully50 receiving and appreciating the revelation. Hence, then, when we speak of the recovery of the Word, in that higher degree which is a supplement to Ancient Craft Masonry, we intimate that that sublime79 portion of the masonic system is a symbolic representation of the state after death. For it is only after the decay and fall of this temple of life, which, as masons, we have been building, that from its ruins, deep beneath its foundations, and in the profound abyss of the grave, we find that divine truth, in the search for which life was spent, if not in vain, at least without success, and the mystic key to which death only could supply.
And now we know by this symbolism what is meant by masonic labor80, which, too, is itself but another form of the same symbol. The search for the Word—to find divine Truth—this, and this only, is a mason's work, and the WORD is his reward.
Labor, said the old monks81, is worship—laborare est orare; and thus in our lodges82 do we worship, working for the Word, working for the Truth, ever looking forward, casting no glance behind, but cheerily hoping for the consummation and the reward of our labor in the knowledge which is promised to him who plays no laggard's part.
Goethe, himself a mason and a poet, knew and felt all this symbolism of a mason's life and work, when he wrote that beautiful poem, which Carlyle has thus thrown into his own rough but impulsive83 language.
"The mason's ways are
A type of existence,—
And to his persistence84
Is as the days are
Of men in this world.
"The future hides in it
Gladness and sorrow;
We press still thorow,
"And solemn before us
Veiled the dark portal,
Goal of all mortal;
Stars silent rest o'er us
Graves under us silent.
"While earnest thou gazest
Comes phantasm and error,
Perplexing the bravest
"But heard are the voices,
Heard are the sages,
The worlds and the ages;
'Choose well; your choice is
Brief and yet endless.
"'Here eyes do regard you,
In eternity's stillness;
Here is all fullness,
Ye, brave to reward you;
Work and despair not.'"
And now, in concluding this work, so inadequate90 to the importance of the subjects that have been discussed, one deduction91, at least, may be drawn92 from all that has been said.
In tracing the progress of Freemasonry, and in detailing its system of symbolism, it has been found to be so intimately connected with the history of philosophy, of religion, and of art, in all ages of the world, that the conviction at once forces itself upon the mind, that no mason can expect thoroughly to comprehend its nature, or to appreciate its character as a science, unless he shall devote himself, with some labor and assiduity, to this study of its system. That skill which consists in repeating, with fluency93 and precision, the ordinary lectures, in complying with all the ceremonial requisitions of the ritual, or the giving, with sufficient accuracy, the appointed modes of recognition, pertains94 only to the very rudiments95 of the masonic science.
But there is a far nobler series of doctrines96 with which Freemasonry is connected, and which it has been my object, in this work, to present in some imperfect way. It is these which constitute the science and the philosophy of Freemasonry, and it is these alone which will return the student who devotes himself to the task, a sevenfold reward for his labor.
Freemasonry, viewed no longer, as too long it has been, as a merely social institution, has now assumed its original and undoubted position as a speculative science. While the mere97 ritual is still carefully preserved, as the casket should be which contains so bright a jewel; while its charities are still dispensed98 as the necessary though incidental result of all its moral teachings; while its social tendencies are still cultivated as the tenacious99 cement which is to unite so fair a fabric100 in symmetry and strength, the masonic mind is everywhere beginning to look and ask for something, which, like the manna in the desert, shall feed us, in our pilgrimage, with intellectual food. The universal cry, throughout the masonic world, is for light; our lodges are henceforth to be schools; our labor is to be study; our wages are to be learning; the types and symbols, the myths and allegories, of the institution are beginning to be investigated with reference to their ultimate meaning; our history is now traced by zealous101 inquiries102 as to its connection with antiquity; and Freemasons now thoroughly understand that often quoted definition, that "Masonry is a science of morality veiled in allegory and illustrated103 by symbols."
Thus to learn Masonry is to know our work and to do it well. What true mason would shrink from the task?
The End
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investigations
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| （正式的）调查( investigation的名词复数 )； 侦查； 科学研究； 学术研究 | |
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investigation
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| n.调查，调查研究 | |
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appreciation
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| n.评价；欣赏；感谢；领会，理解；价格上涨 | |
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anterior
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| adj.较早的；在前的 | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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mythical
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| adj.神话的；虚构的；想像的 | |
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masonry
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| n.砖土建筑；砖石 | |
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veneration
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| n.尊敬，崇拜 | |
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eventual
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| adj.最后的，结局的，最终的 | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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legendary
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| adj.传奇（中）的，闻名遐迩的；n.传奇（文学） | |
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solely
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| adv.仅仅，唯一地 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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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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dispenses
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| v.分配，分与；分配( dispense的第三人称单数 )；施与；配（药） | |
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orphans
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| 孤儿( orphan的名词复数 ) | |
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destitute
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| adj.缺乏的；穷困的 | |
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exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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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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mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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fidelity
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| n.忠诚，忠实；精确 | |
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strictly
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| adv.严厉地，严格地；严密地 | |
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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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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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sages
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| n.圣人( sage的名词复数 )；智者；哲人；鼠尾草（可用作调料） | |
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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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aspirant
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| n.热望者；adj.渴望的 | |
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expressive
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| adj.表现的，表达…的，富于表情的 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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immortality
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| n.不死，不朽 | |
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erecting
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| v.使直立，竖起( erect的现在分词 )；建立 | |
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erect
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| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
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eminently
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| adv.突出地；显著地；不寻常地 | |
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prevailing
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| adj.盛行的；占优势的；主要的 | |
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consistency
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| n.一贯性，前后一致，稳定性；(液体的)浓度 | |
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component
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| n.组成部分，成分，元件；adj.组成的，合成的 | |
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substantive
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| adj.表示实在的；本质的、实质性的；独立的；n.实词，实名词；独立存在的实体 | |
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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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inception
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| n.开端，开始，取得学位 | |
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epitome
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| n.典型，梗概 | |
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profundity
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| n.渊博；深奥，深刻 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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corrupted
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| （使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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perverted
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| adj.不正当的v.滥用( pervert的过去式和过去分词 )；腐蚀；败坏；使堕落 | |
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adoration
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| n.爱慕，崇拜 | |
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dense
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| a.密集的，稠密的，浓密的；密度大的 | |
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obstructed
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| 阻塞( obstruct的过去式和过去分词 )； 堵塞； 阻碍； 阻止 | |
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pall
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| v.覆盖，使平淡无味；n.柩衣，棺罩；棺材；帷幕 | |
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forth
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| adv.向前；向外，往外 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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craftsmen
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| n. 技工 | |
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smitten
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| 猛打，重击，打击( smite的过去分词 ) | |
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materialism
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| n.［哲］唯物主义，唯物论；物质至上 | |
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effaced
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| v.擦掉( efface的过去式和过去分词 )；抹去；超越；使黯然失色 | |
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dominion
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| n.统治，管辖，支配权；领土，版图 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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forefathers
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| n.祖先，先人；祖先，祖宗( forefather的名词复数 )；列祖列宗；前人 | |
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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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initiation
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| n.开始 | |
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antiquity
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| n.古老；高龄；古物，古迹 | |
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aggregation
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| n.聚合，组合；凝聚 | |
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apprentice
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| n.学徒，徒弟 | |
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falteringly
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| 口吃地，支吾地 | |
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wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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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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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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dignify
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| vt.使有尊严；使崇高；给增光 | |
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secrecy
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| n.秘密，保密，隐蔽 | |
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obedience
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| n.服从，顺从 | |
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humility
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| n.谦逊，谦恭 | |
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abiding
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| adj.永久的，持久的，不变的 | |
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contented
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| adj.满意的，安心的，知足的 | |
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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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symbolic
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| adj.象征性的，符号的，象征主义的 | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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corruptions
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| n.堕落( corruption的名词复数 )；腐化；腐败；贿赂 | |
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encumber
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| v.阻碍行动，妨碍，堆满 | |
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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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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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monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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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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impulsive
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| adj.冲动的，刺激的；有推动力的 | |
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persistence
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| n.坚持，持续，存留 | |
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nought
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| n.／adj.无，零 | |
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abides
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| 容忍( abide的第三人称单数 )； 等候； 逗留； 停留 | |
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daunting
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| adj.使人畏缩的 | |
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boding
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| adj.凶兆的，先兆的n.凶兆，前兆，预感v.预示，预告，预言( bode的现在分词 )；等待，停留( bide的过去分词 )；居住；（过去式用bided）等待 | |
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misgiving
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| n.疑虑，担忧，害怕 | |
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inadequate
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| adj.(for,to)不充足的，不适当的 | |
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deduction
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| n.减除，扣除，减除额；推论，推理，演绎 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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fluency
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| n.流畅，雄辩，善辩 | |
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pertains
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| 关于( pertain的第三人称单数 )； 有关； 存在； 适用 | |
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rudiments
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| n.基础知识，入门 | |
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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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mere
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| adj.纯粹的；仅仅，只不过 | |
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dispensed
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| v.分配( dispense的过去式和过去分词 )；施与；配（药） | |
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tenacious
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| adj.顽强的，固执的，记忆力强的，粘的 | |
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fabric
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| n.织物，织品，布；构造，结构，组织 | |
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zealous
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| adj.狂热的，热心的 | |
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inquiries
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| n.调查( inquiry的名词复数 )；疑问；探究；打听 | |
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illustrated
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| adj. 有插图的，列举的 动词illustrate的过去式和过去分词 | |
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