The Symbolism Of Freemasonry Part 10

"Wherefore, my brethren," says Harris, "do you carry corn, wine, and oil in your processions, but to remind you that in the pilgrimage of human life you are to impart a portion of your bread to feed the hungry, to send a cup of your wine to cheer the sorrowful, and to pour the healing oil of your consolation into the wounds which sickness hath made in the bodies, or affliction rent in the hearts, of your fellow-travellers?" 120

But, individually, each of these elements of consecration has also an appropriate significance, which is well worth investigation.

Corn, in the language of Scripture, is an emblem of the resurrection, and St. Paul, in that eloquent discourse which is so familiar to all, as a beautiful argument for the great Christian doctrine of a future life, adduces the seed of grain, which, being sown, first dieth, and then quickeneth, as the appropriate type of that corruptible which must put on incorruption, and of that mortal which must a.s.sume immortality. But, in Masonry, the sprig of acacia, for reasons purely masonic, has been always adopted as the symbol of immortality, and the ear of corn is appropriated as the symbol of plenty. This is in accordance with the Hebrew derivation of the word, as well as with the usage of all ancient nations. The word dagan, ??? which signifies corn, is derived from the verb dagah, ???, to increase, to multiply, and in all the ancient religions the horn or vase, filled with fruits and with grain, was the recognized symbol of plenty. Hence, as an element of consecration, corn is intended to remind us of those temporal blessings of life and health, and comfortable support, which we derive from the Giver of all good, and to merit which we should strive, with "clean hands and a pure heart," to erect on the corner-stone of our initiation a spiritual temple, which shall be adorned with the "beauty of holiness."

Wine is a symbol of that inward and abiding comfort with which the heart of the man who faithfully performs his part on the great stage of life is to be refreshed; and as, in the figurative language of the East, Jacob prophetically promises to Judah, as his reward, that he shall wash his garments in wine, and his clothes in the blood of the grape, it seems intended, morally, to remind us of those immortal refreshments which, when the labors of this earthly lodge are forever closed, we shall receive in the celestial lodge above, where the G.A.O.T.U. forever presides.

Oil is a symbol of prosperity, and happiness, and joy. The custom of anointing every thing or person destined for a sacred purpose is of venerable antiquity.121 The statues of the heathen deities, as well as the altars on which the sacrifices were offered to them, and the priests who presided over the sacred rites, were always anointed with perfumed ointment, as a consecration of them to the objects of religious wors.h.i.+p.

When Jacob set up the stone on which he had slept in his journey to Padan-aram, and where he was blessed with the vision of ascending and descending angels, he anointed it with oil, and thus consecrated it as an altar to G.o.d. Such an inunction was, in ancient times, as it still continues to be in many modern countries and contemporary religions, a symbol of the setting apart of the thing or person so anointed and consecrated to a holy purpose.

Hence, then, we are reminded by this last impressive ceremony, that the cultivation of virtue, the practice of duty, the resistance of temptation, the submission to suffering, the devotion to truth, the maintenance of integrity, and all those other graces by which we strive to fit our bodies, as living stones, for the spiritual building of eternal life, must, after all, to make the object effectual and the labor successful, be consecrated by a holy obedience to G.o.d's will and a firm reliance on G.o.d's providence, which alone const.i.tute the chief corner-stone and sure foundation, on which any man can build with the reasonable hope of a prosperous issue to his work.

It may be noticed, in concluding this topic, that the corner-stone seems to be peculiarly a Jewish symbol. I can find no reference to it in any of the ancient pagan rites, and the EBEN PINAH, the corner-stone, which is so frequently mentioned in Scripture as the emblem of an important personage, and most usually, in the Old Testament, of the expected Messiah, appears, in its use in Masonry, to have had, unlike almost every other symbol of the order, an exclusively temple origin.

XXIV.

The Ineffable Name.

Another important symbol is the Ineffable Name, with which the series of ritualistic symbols will be concluded.

The Tetragrammaton,122 or Ineffable Word,-the Incommunicable Name,-is a symbol-for rightly-considered it is nothing more than a symbol-that has more than any other (except, perhaps, the symbols connected with sun-wors.h.i.+p), pervaded the rites of antiquity. I know, indeed, of no system of ancient initiation in which it has not some prominent form and place.

But as it was, perhaps, the earliest symbol which was corrupted by the spurious Freemasonry of the pagans, in their secession from the primitive system of the patriarchs and ancient priesthood, it will be most expedient for the thorough discussion of the subject which is proposed in the present paper, that we should begin the investigation with an inquiry into the nature of the symbol among the Israelites.

That name of G.o.d, which we, at a venture, p.r.o.nounce Jehovah,-although whether this is, or is not, the true p.r.o.nunciation can now never be authoritatively settled,-was ever held by the Jews in the most profound veneration. They derived its origin from the immediate inspiration of the Almighty, who communicated it to Moses as his especial appellation, to be used only by his chosen people; and this communication was made at the Burning Bush, when he said to him, "Thus shalt thou say unto the children of Israel: Jehovah, the G.o.d of your fathers, the G.o.d of Abraham, the G.o.d of Isaac, and the G.o.d of Jacob, hath sent me unto you: this [Jehovah] is my name forever, and this is my memorial unto all generations." 123 And at a subsequent period he still more emphatically declared this to be his peculiar name: "I am Jehovah; and I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of El Shaddai; but by my name Jehovah was I not known unto them." 124

It will be perceived that I have not here followed precisely the somewhat unsatisfactory version of King James's Bible, which, by translating or anglicizing one name, and not the other, leaves the whole pa.s.sage less intelligible and impressive than it should be. I have retained the original Hebrew for both names. El Shaddai, "the Almighty One," was the name by which he had been heretofore known to the preceding patriarchs; in its meaning it was a.n.a.logous to Elohim, who is described in the first chapter of Genesis as creating the world. But his name of Jehovah was now for the first time to be communicated to his people.

Ushered to their notice with all the solemnity and religious consecration of these scenes and events, this name of G.o.d became invested among the Israelites with the profoundest veneration and awe. To add to this mysticism, the Cabalists, by the change of a single letter, read the pa.s.sage, "This is my name forever," or, as it is in the original, Zeh shemi l'olam, ?? ??? ???? as if written Zeh shemi l'alam, ?? ??? ???? that is to say, "This is my name to be concealed."

This interpretation, although founded on a blunder, and in all probability an intentional one, soon became a precept, and has been strictly obeyed to this day.125 The word Jehovah is never p.r.o.nounced by a pious Jew, who, whenever he meets with it in Scripture, subst.i.tutes for it the word Adonai or Lord-a practice which has been followed by the translators of the common English version of the Bible with almost Jewish scrupulosity, the word "Jehovah" in the original being invariably translated by the word "Lord." 126 The p.r.o.nunciation of the word, being thus abandoned, became ultimately lost, as, by the peculiar construction of the Hebrew language, which is entirely without vowels, the letters, being all consonants, can give no possible indication, to one who has not heard it before, of the true p.r.o.nunciation of any given word.

To make this subject plainer to the reader who is unacquainted with the Hebrew, I will venture to furnish an explanation which will, perhaps, be intelligible.

The Hebrew alphabet consists entirely of consonants, the vowel sounds having always been inserted orally, and never marked in writing until the "vowel points," as they are called, were invented by the Masorites, some six centuries after the Christian era. As the vowel sounds were originally supplied by the reader, while reading, from a knowledge which he had previously received, by means of oral instruction, of the proper p.r.o.nunciation of the word, he was necessarily unable to p.r.o.nounce any word which had never before been uttered in his presence. As we know that Dr. is to be p.r.o.nounced Doctor, and Mr. Mister, because we have always heard those peculiar combinations of letters thus enunciated, and not because the letters themselves give any such sound; so the Jew knew from instruction and constant practice, and not from the power of the letters, how the consonants in the different words in daily use were to be vocalized. But as the four letters which compose the word Jehovah, as we now call it, were never p.r.o.nounced in his presence, but were made to represent another word, Adonai, which was subst.i.tuted for it, and as the combination of these four consonants would give no more indication for any sort of enunciation than the combinations Dr. or Mr. give in our language, the Jew, being ignorant of what vocal sounds were to be supplied, was unable to p.r.o.nounce the word, so that its true p.r.o.nunciation was in time lost to the ma.s.ses of the people.

There was one person, however, who, it is said, was in possession of the proper sound of the letters and the true p.r.o.nunciation of the word. This was the high priest, who, receiving it from his predecessor, preserved the recollection of the sound by p.r.o.nouncing it three times, once a year, on the day of the atonement, when he entered the holy of holies of the tabernacle or the temple.

If the traditions of Masonry on this subject are correct, the kings, after the establishment of the monarchy, must have partic.i.p.ated in this privilege; for Solomon is said to have been in possession of the word, and to have communicated it to his two colleagues at the building of the temple.

This is the word which, from the number of its letters, was called the "tetragrammaton," or four-lettered name, and, from its sacred inviolability, the "ineffable" or unutterable name.

The Cabalists and Talmudists have enveloped it in a host of mystical superst.i.tions, most of which are as absurd as they are incredible, but all of them tending to show the great veneration that has always been paid to it.127 Thus they say that it is possessed of unlimited powers, and that he who p.r.o.nounces it shakes heaven and earth, and inspires the very angels with terror and astonishment.

The Rabbins called it "shem hamphorash," that is to say, "the name that is declaratory," and they say that David found it engraved on a stone while digging into the earth.

From the sacredness with which the name was venerated, it was seldom, if ever, written in full, and, consequently, a great many symbols, or hieroglyphics, were invented to express it. One of these was the letter ? or Yod, equivalent nearly to the English I, or J, or Y, which was the initial of the word, and it was often inscribed within an equilateral triangle, thus:

the triangle itself being a symbol of Deity.

This symbol of the name of G.o.d is peculiarly worthy of our attention, since not only is the triangle to be found in many of the ancient religions occupying the same position, but the whole symbol itself is undoubtedly the origin of that hieroglyphic exhibited in the second degree of Masonry, where, the explanation of the symbolism being the same, the form of it, as far as it respects the letter, has only been anglicized by modern innovators. In my own opinion, the letter G, which is used in the Fellow Craft's degree, should never have been permitted to intrude into Masonry; it presents an instance of absurd anachronism, which would never have occurred if the original Hebrew symbol had been retained. But being there now, without the possibility of removal, we have only to remember that it is in fact but the symbol of a symbol.128

Widely spread, as I have already said, was this reverence for the name of G.o.d; and, consequently, its symbolism, in some peculiar form, is to be found in all the ancient rites.

Thus the Ineffable Name itself, of which we have been discoursing, is said to have been preserved in its true p.r.o.nunciation by the Essenes, who, in their secret rites, communicated it to each other only in a whisper, and in such form, that while its component parts were known, they were so separated as to make the whole word a mystery.

Among the Egyptians, whose connection with the Hebrews was more immediate than that of any other people, and where, consequently, there was a greater similarity of rites, the same sacred name is said to have been used as a pa.s.sword, for the purpose of gaining admission to their Mysteries.

In the Brahminic Mysteries of Hindostan the ceremony of initiation was terminated by intrusting the aspirant with the sacred, triliteral name, which was AUM, the three letters of which were symbolic of the creative, preservative, and destructive principles of the Supreme Deity, personified in the three manifestations of Bramah, Siva, and Vishnu. This word was forbidden to be p.r.o.nounced aloud. It was to be the subject of silent meditation to the pious Hindoo.

In the rites of Persia an ineffable name was also communicated to the candidate after his initiation.129 Mithras, the princ.i.p.al divinity in these rites, who took the place of the Hebrew Jehovah, and represented the sun, had this peculiarity in his name-that the numeral value of the letters of which it was composed amounted to precisely 365, the number of days which const.i.tute a revolution of the earth around the sun, or, as they then supposed, of the sun around the earth.

In the Mysteries introduced by Pythagoras into Greece we again find the ineffable name of the Hebrews, obtained doubtless by the Samian Sage during his visit to Babylon.130 The symbol adopted by him to express it was, however, somewhat different, being ten points distributed in the form of a triangle, each side containing four points, as in the annexed figure.

The apex of the triangle was consequently a single point then followed below two others, then three; and lastly, the base consisted of four. These points were, by the number in each rank, intended, according to the Pythagorean system, to denote respectively the monad, or active principle of nature; the duad, or pa.s.sive principle; the triad, or world emanating from their union; and the quaterniad, or intellectual science; the whole number of points amounting to ten, the symbol of perfection and consummation. This figure was called by Pythagoras the tetractys-a word equivalent in signification to the tetragrammaton; and it was deemed so sacred that on it the oath of secrecy and fidelity was administered to the aspirants in the Pythagorean rites.131

Among the Scandinavians, as among the Jewish Cabalists, the Supreme G.o.d who was made known in their mysteries had twelve names, of which the princ.i.p.al and most sacred one was Alfader, the Universal Father.

Among the Druids, the sacred name of G.o.d was Hu132-a name which, although it is supposed, by Bryant, to have been intended by them for Noah, will be recognized as one of the modifications of the Hebrew tetragrammaton. It is, in fact, the masculine p.r.o.noun in Hebrew, and may be considered as the symbolization of the male or generative principle in nature-a sort of modification of the system of Phallic wors.h.i.+p.

This sacred name among the Druids reminds me of what is the latest, and undoubtedly the most philosophical, speculation on the true meaning, as well as p.r.o.nunciation, of the ineffable tetragrammaton. It is from the ingenious mind of the celebrated Lanci; and I have already, in another work, given it to the public as I received it from his pupil, and my friend, Mr. Gliddon, the distinguished archaeologist. But the results are too curious to be omitted whenever the tetragrammaton is discussed.

Elsewhere I have very fully alluded to the prevailing sentiment among the ancients, that the Supreme Deity was bis.e.xual, or hermaphrodite, including in the essence of his being the male and female principles, the generative and prolific powers of nature. This was the universal doctrine in all the ancient religions, and was very naturally developed in the symbol of the phallus and cteis among the Greeks, and in the corresponding one of the lingam and yoni among the Orientalists; from which symbols the masonic point within a circle is a legitimate derivation. They all taught that G.o.d, the Creator, was both male and female.

Now, this theory is undoubtedly un.o.bjectionable on the score of orthodoxy, if we view it in the spiritual sense, in which its first propounders must necessarily have intended it to be presented to the mind, and not in the gross, sensual meaning in which it was subsequently received. For, taking the word s.e.x, not in its ordinary and colloquial signification, as denoting the indication of a particular physical organization, but in that purely philosophical one which alone can be used in such a connection, and which simply signifies the mere manifestation of a power, it is not to be denied that the Supreme Being must possess in himself, and in himself alone, both a generative and a prolific power. This idea, which was so extensively prevalent among all the nations of antiquity,133 has also been traced in the tetragrammaton, or name of Jehovah, with singular ingenuity, by Lanci; and, what is almost equally as interesting, he has, by this discovery, been enabled to demonstrate what was, in all probability, the true p.r.o.nunciation of the word.

In giving the details of this philological discovery, I will endeavor to make it as comprehensible as it can be made to those who are not critically acquainted with the construction of the Hebrew language; those who are will at once appreciate its peculiar character, and will excuse the explanatory details, of course unnecessary to them.

The ineffable name, the tetragrammaton, the shem hamphorash,-for it is known by all these appellations,-consists of four letters, yod, heh, vau, and heh, forming the word ????. This word, of course, in accordance with the genius of the Hebrew language, is read, as we would say, backward, or from right to left, beginning with yod [?], and ending with heh [?].

Of these letters, the first, yod [?], is equivalent to the English i p.r.o.nounced as e in the word machine.

The second and fourth letter, heh [?], is an aspirate, and has here the sound of the English h.

And the third letter, vau [?], has the sound of open o.

Now, reading these four letters, ?, or I, ?, or H, ?, or O, and ?, or H, as the Hebrew requires, from right to left, we have the word ????, ????, which is really as near to the p.r.o.nunciation as we can well come, notwithstanding it forms neither of the seven ways in which the word is said to have been p.r.o.nounced, at different times, by the patriarchs.134

But, thus p.r.o.nounced, the word gives us no meaning, for there is no such word in Hebrew as ihoh; and, as all the Hebrew names were significative of something, it is but fair to conclude that this was not the original p.r.o.nunciation, and that we must look for another which will give a meaning to the word. Now, Lanci proceeds to the discovery of this true p.r.o.nunciation, as follows:-

In the Cabala, a hidden meaning is often deduced from a word by transposing or reversing its letters, and it was in this way that the Cabalists concealed many of their mysteries.