The Symbolism Of Freemasonry Part 15

The parsley was consecrated to grief; and hence all the Greeks decked their tombs with it; and it was used to crown the conquerors in the Nemean games, which were of a funereal character.191

But it is needless to multiply instances of this symbolism. In adopting the acacia as a symbol of innocence, Masonry has but extended the principle of an ancient and universal usage, which thus consecrated particular plants, by a mystical meaning, to the representation of particular virtues.

But lastly, the acacia is to be considered as the symbol of INITIATION. This is by far the most interesting of its interpretations, and was, we have every reason to believe, the primary and original, the others being but incidental. It leads us at once to the investigation of that significant fact to which I have already alluded, that in all the ancient initiations and religious mysteries there was some plant, peculiar to each, which was consecrated by its own esoteric meaning, and which occupied an important position in the celebration of the rites; so that the plant, whatever it might be, from its constant and prominent use in the ceremonies of initiation, came at length to be adopted as the symbol of that initiation.

A reference to some of these sacred plants-for such was the character they a.s.sumed-and an investigation of their symbolism will not, perhaps, be uninteresting or useless, in connection with the subject of the present article.

In the Mysteries of Adonis, which originated in Phoenicia, and were afterwards transferred to Greece, the death and resurrection of Adonis was represented. A part of the legend accompanying these mysteries was, that when Adonis was slain by a wild boar, Venus laid out the body on a bed of lettuce. In memorial of this supposed fact, on the first day of the celebration, when funeral rites were performed, lettuces were carried in the procession, newly planted in sh.e.l.ls of earth. Hence the lettuce became the sacred plant of the Adonia, or Adonisian Mysteries.

The lotus was the sacred plant of the Brahminical rites of India, and was considered as the symbol of their elemental trinity,-earth, water, and air,-because, as an aquatic plant, it derived its nutriment from all of these elements combined, its roots being planted in the earth, its stem rising through the water, and its leaves exposed to the air.192 The Egyptians, who borrowed a large portion of their religious rites from the East, adopted the lotus, which was also indigenous to their country, as a mystical plant, and made it the symbol of their initiation, or the birth into celestial light. Hence, as Champollion observes, they often on their monuments represented the G.o.d Phre, or the sun, as borne within the expanded calyx of the lotus. The lotus bears a flower similar to that of the poppy, while its large, tongue-shaped leaves float upon the surface of the water. As the Egyptians had remarked that the plant expands when the sun rises, and closes when it sets, they adopted it as a symbol of the sun; and as that luminary was the princ.i.p.al object of the popular wors.h.i.+p, the lotus became in all their sacred rites a consecrated and mystical plant.

The Egyptians also selected the erica193 or heath, as a sacred plant. The origin of the consecration of this plant presents us with a singular coincidence, that will be peculiarly interesting to the masonic student. We are informed that there was a legend in the mysteries of Osiris, which related, that Isis, when in search of the body of her murdered husband, discovered it interred at the brow of a hill, near which an erica, or heath plant, grew; and hence, after the recovery of the body and the resurrection of the G.o.d, when she established the mysteries to commemorate her loss and her recovery, she adopted the erica, as a sacred plant,194 in memory of its having pointed out the spot where the mangled remains of Osiris were concealed.195

The mistletoe was the sacred plant of Druidism. Its consecrated character was derived from a legend of the Scandinavian mythology, and which is thus related in the Edda, or sacred books. The G.o.d Balder, the son of Odin, having dreamed that he was in some great danger of life, his mother, Friga, exacted an oath from all the creatures of the animal, the vegetable, and the mineral kingdoms, that they would do no harm to her son. The mistletoe, contemptible from its size and weakness, was alone neglected, and of it no oath of immunity was demanded. Lok, the evil genius, or G.o.d of Darkness, becoming acquainted with this fact, placed an arrow made of mistletoe in the hands of Holder, the blind brother of Balder, on a certain day, when the G.o.ds were throwing missiles at him in sport, and wondering at their inability to do him injury with any arms with which they could attack him. But, being shot with the mistletoe arrow, it inflicted a fatal wound, and Balder died.

Ever afterwards the mistletoe was revered as a sacred plant, consecrated to the powers of darkness; and annually it became an important rite among the Druids to proceed into the forest in search of the mistletoe, which, being found, was cut down by the Arch Druid, and its parts, after a solemn sacrifice, were distributed among the people. Clavel196 very ingeniously remarks, that it is evident, in reference to the legend, that as Balder symbolizes the Sun-G.o.d, and Lok, Darkness, this search for the mistletoe was intended to deprive the G.o.d of Darkness of the power of destroying the G.o.d of Light. And the distribution of the fragments of the mistletoe among their pious wors.h.i.+ppers, was to a.s.sure them that henceforth a similar attempt of Lok would prove abortive, and he was thus deprived of the means of effecting his design.197

The myrtle performed the same office of symbolism in the Mysteries of Greece as the lotus did in Egypt, or the mistletoe among the Druids. The candidate, in these initiations, was crowned with myrtle, because, according to the popular theology, the myrtle was sacred to Proserpine, the G.o.ddess of the future life. Every cla.s.sical scholar will remember the golden branch with which Aeneas was supplied by the Sibyl, before proceeding on his journey to the infernal regions198-a voyage which is now universally admitted to be a mythical representation of the ceremonies of initiation.

In all of these ancient Mysteries, while the sacred plant was a symbol of initiation, the initiation itself was symbolic of the resurrection to a future life, and of the immortality of the soul. In this view, Freemasonry is to us now in the place of the ancient initiations, and the acacia is subst.i.tuted for the lotus, the erica, the ivy, the mistletoe, and the myrtle. The lesson of wisdom is the same; the medium of imparting it is all that has been changed.

Returning, then, to the acacia, we find that it is capable of three explanations. It is a symbol of immortality, of innocence, and of initiation. But these three significations are closely connected, and that connection must be observed, if we desire to obtain a just interpretation of the symbol. Thus, in this one symbol, we are taught that in the initiation of life, of which the initiation in the third-degree is simply emblematic, innocence must for a time lie in the grave, at length, however, to be called, by the word of the Grand Master of the Universe, to a blissful immortality. Combine with this the recollection of the place where the sprig of acacia was planted, and which I have heretofore shown to be Mount Calvary, the place of sepulture of Him who "brought life and immortality to light," and who, in Christian Masonry, is designated, as he is in Scripture, as "the lion of the tribe of Judah," and remember, too, that in the mystery of his death, the wood of the cross takes the place of the acacia, and in this little and apparently insignificant symbol, but which is really and truly the most important and significant one in masonic science, we have a beautiful suggestion of all the mysteries of life and death, of time and eternity, of the present and of the future. Thus read (and thus all our symbols should be read), Masonry proves something more to its disciples than a mere social society or a charitable a.s.sociation. It becomes a "lamp to our feet," whose spiritual light s.h.i.+nes on the darkness of the deathbed, and dissipates the gloomy shadows of the grave.

XXIX.

The Symbolism of Labor.

It is one of the most beautiful features of the Masonic Inst.i.tution, that it teaches not only the necessity, but the n.o.bility, of labor. Among the earliest of the implements in whose emblematic use it instructs its neophytes is the Trestle Board, the acknowledged symbol of the Divine Law, in accordance with whose decree199 labor was originally inst.i.tuted as the common lot of all; and therefore the important lesson that is closely connected with this symbol is, that to labor well and truly, to labor honestly and persistently, is the object and the chief end of all humanity.

To work out well the task that is set before us is our highest duty, and should const.i.tute our greatest happiness. All men, then, must have their trestle boards; for the principles that guide us in the discharge of our duty-the schemes that we devise-the plans that we propose-are but the trestle board, whose designs we follow, for good or for evil, in our labor of life.

Earth works with every coming spring, and within its prolific bosom designs the bursting seed, the tender plant, and the finished tree, upon its trestle board.

Old ocean works forever-restless and murmuring-but still bravely working; and storms and tempests, the purifiers of stagnant nature, are inscribed upon its trestle board.

And G.o.d himself, the Grand Architect, the Master Builder of the world, has labored from eternity; and working by his omnipotent will, he inscribes his plans upon illimitable s.p.a.ce, for the universe is his trestle board.

There was a saying of the monks of old which is well worth meditation. They taught that "laborare est orare"-labor is wors.h.i.+p. They did not, it is true, always practise the wise precept. They did not always make labor a part of their religion. Like Onuphrius, who lived threescore years and ten in the desert, without human voice or human sympathy to cheer him, because he had not learned that man was made for man, those old ascetics went into the wilderness, and built cells, and occupied themselves in solitary meditation and profitless thought. They prayed much, but they did no work. And thus they pa.s.sed their lives, giving no pity, aid, or consolation to their fellow-men, adding no mite to the treasury of human knowledge, and leaving the world, when their selfish pilgrimage was finished, without a single contribution, in labor of mind or body, to its welfare.200

And men, seeing the uselessness of these ascetic lives, shrink now from their example, and fall back upon that wiser teaching, that he best does G.o.d's will who best does G.o.d's work. The world now knows that heaven is not served by man's idleness-that the "dolce far niente," though it might suit an Italian lazzaroni, is not fit for a brave Christian man, and that they who would do rightly, and act well their part, must take this distich for their motto:-

"With this hand work, and with the other pray, And G.o.d will bless them both from day to day."

Now, this doctrine, that labor is wors.h.i.+p, is the very doctrine that has been advanced and maintained, from time immemorial, as a leading dogma of the Order of Freemasonry. There is no other human inst.i.tution under the sun which has set forth this great principle in such bold relief. We hear constantly of Freemasonry as an inst.i.tution that inculcates morality, that fosters the social feeling, that teaches brotherly love; and all this is well, because it is true; but we must never forget that from its foundation-stone to its pinnacle, all over its vast temple, is inscribed, in symbols of living light, the great truth that labor is wors.h.i.+p.

It has been supposed that, because we speak of Freemasonry as a speculative system, it has nothing to do with the practical. But this is a most grievous error. Freemasonry is, it is true, a speculative science, but it is a speculative science based upon an operative art. All its symbols and allegories refer to this connection. Its very language is borrowed from the art, and it is singularly suggestive that the initiation of a candidate into its mysteries is called, in its peculiar phraseology, work.

I repeat that this expression is singularly suggestive. When the lodge is engaged in reading pet.i.tions, hearing reports, debating financial matters, it is said to be occupied in business; but when it is engaged in the form and ceremony of initiation into any of the degrees, it is said to be at work. Initiation is masonic labor. This phraseology at once suggests the connection of our speculative system with an operative art that preceded it, and upon which it has been founded. This operative art must have given it form and features and organization. If the speculative system had been founded solely on philosophical or ethical principles, if it had been derived from some ancient or modern sect of philosophers,-from the Stoics, the Epicureans, or the Platonists of the heathen world, or from any of the many divisions of the scholastics of the middle ages,-this origin would most certainly have affected its interior organization as well as its external form, and we should have seen our modern masonic reunions a.s.suming the style of academies or schools. Its technical language-for, like every inst.i.tution isolated from the ordinary and general pursuits of mankind, it would have had its own technical dialect-would have been borrowed from, and would be easily traced to, the peculiar phraseology of the philosophic sects which had given it birth. There would have been the sophists and the philosophers; the grammatists and the grammarians; the scholars, the masters, and the doctors. It would have had its trivial and its quadrivial schools; its occupation would have been research, experiment, or investigation; in a word, its whole features would have been colored by a grammatical, a rhetorical, or a mathematical cast, accordingly as it should have been derived from a sect in which any one of these three characteristics was the predominating influence.

But in the organization of Freemasonry, as it now presents itself to us, we see an entirely different appearance. Its degrees are expressive, not of advancement in philosophic attainments, but of progress in a purely mechanical pursuit. Its highest grade is that of Master of the Work. Its places of meeting are not schools, but lodges, places where the workmen formerly lodged, in the neighborhood of the building on whose construction they were engaged. It does not form theories, but builds temples. It knows nothing of the rules of the dialecticians,-of the syllogism, the dilemma, the enthymeme, or the sorites,-but it recurs to the homely implements of its operative parent for its methods of instruction, and with the plumb-line it inculcates rect.i.tude of conduct, and draws lessons of morality from the workman's square. It sees in the Supreme G.o.d that it wors.h.i.+ps, not a "numen divinum," a divine power, nor a "moderator rerum omnium," a controller of all things, as the old philosophers designated him, but a Grand Architect of the Universe. The masonic idea of G.o.d refers to Him as the Mighty Builder of this terrestrial globe, and all the countless worlds that surround it. He is not the ens entium, or to theion, or any other of the thousand t.i.tles with which ancient and modern speculation has invested him, but simply the Architect,-as the Greeks have it, the ?????, the chief workman,-under whom we are all workmen also;201 and hence our labor is his wors.h.i.+p.

This idea, then, of masonic labor, is closely connected with the history of the organization of the inst.i.tution. When we say "the lodge is at work," we recognize that it is in the legitimate practice of that occupation for which it was originally intended. The Masons that are in it are not occupied in thinking, or speculating, or reasoning, but simply and emphatically in working. The duty of a Mason as such, in his lodge, is to work. Thereby he accomplishes the destiny of his Order. Thereby he best fulfils his obligation to the Grand Architect, for with the Mason laborare est orare-labor is wors.h.i.+p.

The importance of masonic labor being thus demonstrated, the question next arises as to the nature of that labor. What is the work that a Mason is called upon to perform?

Temple building was the original occupation of our ancient brethren. Leaving out of view that system of ethics and of religious philosophy, that search after truth, those doctrines of the unity of G.o.d and the immortality of the soul, which alike distinguish the ancient Mysteries and the masonic inst.i.tution, and which both must have derived from a common origin,-most probably from some priesthood of the olden time,-let our attention be exclusively directed, for the present, to that period, so familiar to every Mason, when, under the supposed Grand Masters.h.i.+p of King Solomon, Freemasonry first a.s.sumed "a local habitation and a name" in the holy city of Jerusalem. There the labor of the Israelites and the skill of the Tyrians were occupied in the construction of that n.o.ble temple whose splendor and magnificence of decoration made it one of the wonders of the world.

Here, then, we see the two united nations directing their attention, with surprising harmony, to the task of temple building. The Tyrian workmen, coming immediately from the bosom of the mystical society of Dionysian artificers, whose sole employment was the erection of sacred edifices throughout all Asia Minor, indoctrinated the Jews with a part of their architectural skill, and bestowed upon them also a knowledge of those sacred Mysteries which they had practised at Tyre, and from which the present interior form of Freemasonry is said to be derived.

Now, if there be any so incredulous as to refuse their a.s.sent to the universally received masonic tradition on this subject, if there be any who would deny all connection of King Solomon with the origin of Freemasonry, except it be in a mythical or symbolical sense, such incredulity will, not at all affect the chain of argument which I am disposed to use. For it will not be denied that the corporations of builders in the middle ages, those men who were known as "Travelling Freemasons," were substantial and corporeal, and that the cathedrals, abbeys, and palaces, whose ruins are still objects of admiration to all observers, bear conclusive testimony that their existence was nothing like a myth, and that their labors were not apocryphal. But these Travelling Freemasons, whether led into the error, if error it be, by a mistaken reading of history, or by a superst.i.tious reverence for tradition, always esteemed King Solomon as the founder of their Order. So that the first absolutely historical details that we have of the masonic inst.i.tution, connect it with the idea of a temple. And it is only for this idea that I contend, for it proves that the first Freemasons of whom we have authentic record, whether they were at Jerusalem or in Europe, and whether they flourished a thousand years before or a thousand years after the birth of Christ, always supposed that temple building was the peculiar specialty of their craft, and that their labor was to be the erection of temples in ancient times, and cathedrals and churches in the Christian age.

So that we come back at last to the proposition with which I had commenced, namely: that temple building was the original occupation of our ancient brethren. And to this is added the fact, that after a long lapse of centuries, a body of men is found in the middle ages who were universally recognized as Freemasons, and who directed their attention and their skill to the same pursuit, and were engaged in the construction of cathedrals, abbeys, and other sacred edifices, these being the Christian subst.i.tute for the heathen or the Jewish temple.

And therefore, when we view the history of the Order as thus developed in its origin and its design, we are justified in saying that, in all times past, its members have been recognized as men of labor, and that their labor has been temple building.

But our ancient brethren wrought in both operative and speculative Masonry, while we work only in speculative. They worked with the hand; we work with the brain. They dealt in the material; we in the spiritual. They used in their labor wood and stones; we use thoughts, and feelings, and affections. We both devote ourselves to labor, but the object of the labor and the mode of the labor are different.

The French rituals have given us the key-note to the explanation of what is masonic labor when they say that "Freemasons erect temples for virtue and dungeons for vice."

The modern Freemasons, like the Masons of old, are engaged in the construction of a temple;-but with this difference: that the temple of the latter was material, that of the former spiritual. When the operative art was the predominant characteristic of the Order, Masons were engaged in the construction of material and earthly temples. But when the operative art ceased, and the speculative science took its place, then the Freemasons symbolized the labors of their predecessors by engaging in the construction of a spiritual temple in their hearts, which was to be made so pure that it might become the dwelling-place of Him who is all purity. It was to be "a house not made with hands," where the hewn stone was to be a purified heart.

This symbolism, which represents man as a temple, a house, a sacred building in which G.o.d is to dwell, is not new, nor peculiar to the masonic science. It was known to the Jewish, and is still recognized by the Christian, system. The Talmudists had a saying that the threefold repet.i.tion of the words "Temple of Jehovah," in the seventh chapter and fourth verse of the book of Jeremiah, was intended to allude to the existence of three temples; and hence in one of their treatises it is said, "Two temples have been destroyed, but the third will endure forever," in which it is manifest that they referred to the temple of the immortal soul in man.

By a similar allusion, which, however, the Jews chose wilfully to misunderstand, Christ declared, "Destroy this temple, and in three days I will raise it up." And the beloved disciple, who records the conversation, does not allow us to doubt of the Saviour's meaning.

"Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?

"But he spake of the temple of his body." 202

In more than one place the apostle Paul has fondly dwelt upon this metaphor. Thus he tells the Corinthians that they are "G.o.d's building," and he calls himself the "wise master builder," who was to lay the foundation in his truthful doctrine, upon which they were to erect the edifice.203 And he says to them immediately afterwards, "Know ye not that ye are the temple of G.o.d, and that the Spirit of G.o.d dwelleth in you?"

In consequence of these teachings of the apostles, the idea that the body was a temple has pervaded, from the earliest times to the present day, the system of Christian or theological symbolism. Indeed, it has sometimes been carried to an almost too fanciful excess. Thus Samuel Lee, in that curious and rare old work, "The Temple of Solomon, pourtrayed by Scripture Light," thus dilates on this symbolism of the temple:-

"The foundation of this temple may be laid in humility and contrition of spirit, wherein the inhabiter of eternity delighteth to dwell; we may refer the porch to the mouth of a saint, wherein every holy Jacob erects the pillars of G.o.d's praise, calling upon and blessing his name for received mercies; when songs of deliverance are uttered from the doors of his lips. The holy place is the renewed mind, and the windows therein may denote divine illumination from above, cautioning a saint lest they be darkened with the smoke of anger, the mist of grief, the dust of vain-glory, or the filthy mire of worldly cares. The golden candlesticks, the infused habits of divine knowledge resting within the soul. The shew-bread, the word of grace exhibited in the promises for the preservation of a Christian's life and glory. The golden altar of odors, the breathings, sufferings, and groanings after G.o.d, ready to break forth into Abba, Father. The veiles, the righteousness of Christ. The holy of holies may relate to the conscience purified from dead works and brought into a heavenly frame." 204 And thus he proceeds, symbolizing every part and utensil of the temple as alluding to some emotion or affection of man, but in language too tedious for quotation.

In a similar vein has the celebrated John Bunyan, the author of the "Pilgrim's Progress" proceeded in his "Temple of Solomon Spiritualized" to refer every part of that building to a symbolic meaning, selecting, however, the church, or congregation of good men, rather than the individual man, as the object of the symbolism.

In the middle ages the Hermetic philosophers seem to have given the same interpretation of the temple, and Swedenborg, in his mystical writings, adopts the idea.

Hitchc.o.c.k, who has written an admirable little work on Swedenborg considered as a Hermetic Philosopher, thus alludes to this subject, and his language, as that of a learned and shrewd investigator, is well worthy of quotation:-

"With, perhaps, the majority of readers, the Tabernacle of Moses and the Temple of Solomon were mere buildings; very magnificent indeed, but still mere buildings for the wors.h.i.+p of G.o.d. But some are struck with many portions of the account of their erection, admitting a moral interpretation; and while the buildings are allowed to stand (or to have stood once) visible objects, these interpreters are delighted to meet with indications that Moses and Solomon, in building the temples, were wise in the knowledge of G.o.d and of man; from which point it is not difficult to pa.s.s on to the moral meaning altogether, and to affirm that the building which was erected without 'the noise of a hammer or axe, or any tool of iron,' was altogether a moral building-a building of G.o.d, not made with hands: in short, many see in the story of Solomon's temple a symbolical representation of MAN as the temple of G.o.d, with its holy of holies deep-seated in the centre of the human heart." 205

The French Masons have not been inattentive to this symbolism. Their already quoted expression that the "Freemasons build temples for virtue and dungeons for vice," has very clearly a reference to it, and their most distinguished writers never lose sight of it.

Thus Ragon, one of the most learned of the French historians of Freemasonry, in his lecture to the Apprentice, says that the founders of our Order "called themselves Masons, and proclaimed that they were building a temple to truth and virtue." 206 And subsequently he addresses the candidate who has received the Master's degree in the following language:-