The Symbolism Of Freemasonry Part 16

"Profit by all that has been revealed to you. Improve your heart and your mind. Direct your pa.s.sions to the general good; combat your prejudices; watch over your thoughts and your actions; love, enlighten, and a.s.sist your brethren; and you will have perfected that temple of which you are at once the architect, the material, and the workman." 207

Rebold, another French historian of great erudition, says, "If Freemasonry has ceased to erect temples, and by the aid of its architectural designs to elevate all hearts to the Deity, and all eyes and hopes to heaven, it has not therefore desisted from its work of moral and intellectual building;" and he thinks that the success of the inst.i.tution has justified this change of purpose and the disruption of the speculative from the operative character of the Order.208

Eliphas Levi, who has written abstrusely and mystically on Freemasonry and its collateral sciences, sees very clearly an allegorical and a real design in the inst.i.tution, the former being the rebuilding of the temple of Solomon, and the latter the improvement of the human race by a reconstruction of its social and religious elements.209

The Masons of Germany have elaborated this idea with all the exhaustiveness that is peculiar to the German mind, and the masonic literature of that country abounds in essays, lectures, and treatises, in which the prominent topic is this building of the Solomonic temple as referring to the construction of a moral temple.

Thus writes Bro. Rhode, of Berlin:-

"So soon as any one has received the consecration of our Order, we say to him that we are building a mystical temple;" and he adds that "this temple which we Masons are building is nothing else than that which will conduce to the greatest possible happiness of mankind." 210

And another German brother, Von Wedekind, a.s.serts that "we only labor in our temple when we make man our predominating object, when we unite goodness of heart with polished manners, truth with beauty, virtue with grace." 211

Again we have Reinhold telling us, in true Teutonic expansiveness of expression, that "by the mystical Solomonic temple we are to understand the high ideal or archetype of humanity in the best possible condition of social improvement, wherein every evil inclination is overcome, every pa.s.sion is resolved into the spirit of love, and wherein each for all, and all for each, kindly strive to work." 212

And thus the German Masons call this striving for an almost millennial result labor in the temple.

The English Masons, although they have not treated the symbolism of the Order with the same abstruse investigation that has distinguished those of Germany and France, still have not been insensible to this idea that the building of the Solomonic temple is intended to indicate a cultivation of the human character. Thus Hutchinson, one of the earliest of the symbolic writers of England, shows a very competent conception-for the age in which he lived-of the mystical meaning of the temple; and later writers have improved upon his crude views. It must, however, be acknowledged that neither Hutchinson nor Oliver, nor any other of the distinguished masonic writers of England, has dwelt on this peculiar symbolism of a moral temple with that earnest appreciation of the idea that is to be found in the works of the French and German Masons. But although the allusions are rather casual and incidental, yet the symbolic theory is evidently recognized.213

Our own country has produced many students of Masonic symbolism, who have thoroughly grasped this n.o.ble thought, and treated it with eloquence and erudition.

Fifty years ago Salem Towne wrote thus: "Speculative Masonry, according to present acceptation, has an ultimate reference to that spiritual building erected by virtue in the heart, and summarily implies the arrangement and perfection of those holy and sublime principles by which the soul is fitted for a meet temple of G.o.d in a world of immortality." 214

Charles Scott has devoted one of the lectures in his "a.n.a.logy of Ancient Craft Masonry to Natural and Revealed Religion" to a thorough consideration of this subject. The language is too long for quotation, but the symbol has been well interpreted by him.215

Still more recently, Bro. John A. Loclor has treated the topic in an essay, which I regret has not had a larger circulation. A single and brief pa.s.sage may show the spirit of the production, and how completely it sustains the idea of this symbolism.

"We may disguise it as we will," says Bro. Lodor, "we may evade a scrutiny of it; but our character, as it is, with its faults and blemishes, its weaknesses and infirmities, its vices and its stains, together with its redeeming traits, its better parts, is our speculative temple." And he goes on to extend the symbolic idea: "Like the exemplar temple on Mount Moriah, it should be preserved as a hallowed shrine, and guarded with the same vigilant care. It should be our pearl of price set round with walls and enclosures, even as was the Jewish temple, and the impure, the vicious, the guilty, and the profane be banished from even its outer courts. A faithful sentinel should be placed at every gate, a watchman on every wall, and the first approach of a cowan and eavesdropper be promptly met and resisted."

Teachings like this are now so common that every American Mason who has studied the symbolism of his Order believes, with Carlyle, that "there is but one temple in the world, and that is the body of man."

This inquiry into the meaning and object of labor, as a masonic symbol, brings us to these conclusions:-

1. That our ancient brethren worked as long as the operative art predominated in the inst.i.tution at material temples, the most prominent of these being the temple of King Solomon.

2. That when the speculative science took the place of the operative art, the modern Masons, working no longer at material temples, but holding still to the sacred thought, the reverential idea, of a holy temple, a Lord's house to be built, began to labor at living temples, and to make man, the true house of the Lord, the tabernacle for the indwelling of the Holy Spirit.

And, 3. Therefore to every Freemason who rightly comprehends his art, this construction of a living temple is his labor.

"Labor," says Gad.i.c.ke, the German masonic lexicographer, "is an important word in Masonry; indeed, we might say the most important. For this, and this alone, does a man become a Freemason. Every other object is secondary or incidental. Labor is the accustomed design of every lodge meeting. But does such meeting always furnish evidence of industry? The labor of an operative mason will be visible, and he will receive his reward for it, even though the building he has constructed may, in the next hour, be overthrown by a tempest. He knows that he has done his labor. And so must the Freemason labor. His labor must be visible to himself and to his brethren, or, at least, it must conduce to his own internal satisfaction. As we build neither a visible Solomonic temple nor an Egyptian pyramid, our industry must become visible in works that are imperishable, so that when we vanish from the eyes of mortals it may be said of us that our labor was well done."

And remembering what the apostle has said, that we are the temple of G.o.d, and that the Spirit of G.o.d dwelleth in us, we know that our labor is so to build that temple that it shall become worthy of its divine Dweller.

And thus, too, at last, we can understand the saying of the old monks that "labor is wors.h.i.+p;" and as Masons we labor in our lodge, labor to make ourselves a perfect building, without blemish, working hopefully for the consummation, when the house of our earthly tabernacle shall be finished, when the LOST WORD of divine truth shall at last be discovered, and when we shall be found by our own efforts at perfection to have done G.o.d service. For so truly is the meaning of those n.o.ble words-LABOR IS WORs.h.i.+P.

x.x.x.

The Stone of Foundation.216

The Stone of Foundation const.i.tutes one of the most important and abstruse of all the symbols of Freemasonry. It is referred to in numerous legends and traditions, not only of the Freemasons, but also of the Jewish Rabbins, the Talmudic writers, and even the Mussulman doctors. Many of these, it must be confessed, are apparently puerile and absurd; but some of them, and especially the masonic ones, are deeply interesting in their allegorical signification.

The Stone of Foundation is, properly speaking, a symbol of the higher degrees. It makes its first appearance in the Royal Arch, and forms, indeed, the most important symbol of that degree. But it is so intimately connected, in its legendary history, with the construction of the Solomonic temple, that it must be considered as a part of Ancient Craft Masonry, although he who confines the range of his investigations to the first three degrees, will have no means, within that narrow limit, of properly appreciating the symbolism of the Stone of Foundation.

As preliminary to the inquiry which is about to be inst.i.tuted, it is necessary to distinguish the Stone of Foundation, both in its symbolism and in its legendary history, from other stones which play an important part in the masonic ritual, but which are entirely distinct from it. Such are the corner-stone, which was always placed in the north-east corner of the building about to be erected, and to which such a beautiful reference is made in the ceremonies of the first degree; or the keystone, which const.i.tutes an interesting part of the Mark Master's degree; or, lastly, the cape-stone, upon which all the ritual of the Most Excellent Master's degree is founded. These are all, in their proper places, highly interesting and instructive symbols, but have no connection whatever with the Stone of Foundation or its symbolism. Nor, although the Stone of Foundation is said, for peculiar reasons, to have been of a cubical form, must it be confounded with that stone called by the continental Masons the cubical stone-the pierre cubique of the French, and the cubik stein of the German Masons, but which in the English system is known as the perfect ashlar.

The Stone of Foundation has a legendary history and a symbolic signification which are peculiar to itself, and which differ from the history and meaning which belong to these other stones.

Let us first define this masonic Stone of Foundation, then collate the legends which refer to it, and afterwards investigate its significance as a symbol. To the Mason who takes a pleasure in the study of the mysteries of his inst.i.tution, the investigation cannot fail to be interesting, if it is conducted with any ability.

But in the very beginning, as a necessary preliminary to any investigation of this kind, it must be distinctly understood that all that is said of this Stone of Foundation in Masonry is to be strictly taken in a mythical or allegorical sense. Dr. Oliver, the most learned of our masonic writers, while undoubtedly himself knowing that it was simply a symbol, has written loosely of it, as though it were a substantial reality; and hence, if the pa.s.sages in his "Historical Landmarks," and in his other works which refer to this celebrated stone are accepted by his readers in a literal sense, they will present absurdities and puerilities which would not occur if the Stone of Foundation was received, as it really is, as a philosophical myth, conveying a most profound and beautiful symbolism. Read in this spirit, as all the legends of Masonry should be read, the mythical story of the Stone of Foundation becomes one of the most important and interesting of all the masonic symbols.

The Stone of Foundation is supposed, by the theory which establishes it, to have been a stone placed at one time within the foundations of the temple of Solomon, and afterwards, during the building of the second temple, transported to the Holy of Holies. It was in form a perfect cube, and had inscribed upon its upper face, within a delta or triangle, the sacred tetragrammaton, or ineffable name of G.o.d. Oliver, speaking with the solemnity of an historian, says that Solomon thought that he had rendered the house of G.o.d worthy, so far as human adornment could effect, for the dwelling of G.o.d, "when he had placed the celebrated Stone of Foundation, on which the sacred name was mystically engraven, with solemn ceremonies, in that sacred depository on Mount Moriah, along with the foundations of Dan and Asher, the centre of the Most Holy Place, where the ark was overshadowed by the shekinah of G.o.d." 217 The Hebrew Talmudists, who thought as much of this stone, and had as many legends concerning it as the masonic Talmudists, called it eben shatijah218 or "Stone of Foundation," because, as they said, it had been laid by Jehovah as the foundation of the world; and hence the apocryphal book of Enoch speaks of the "stone which supports the corners of the earth."

This idea of a foundation stone of the world was most probably derived from that magnificent pa.s.sage of the book of Job, in which the Almighty demands of the afflicted patriarch,-

"Where wast thou, when I laid the foundation of the earth?

Declare, since thou hast such knowledge!

Who fixed its dimensions, since thou knowest?

Or who stretched out the line upon it?

Upon what were its foundations fixed?

And who laid its corner-stone, When the morning stars sang together, And all the sons of G.o.d shouted for joy?" 219

Noyes, whose beautiful translation I have adopted as not materially differing from the common version, but which is far more poetical and more in the strain of the original, thus explains the allusions to the foundation-stone: "It was the custom to celebrate the laying of the corner-stone of an important building with music, songs, shouting, &c. Hence the morning stars are represented as celebrating the laying of the corner-stone of the earth." 220

Upon this meagre statement have been acc.u.mulated more traditions than appertain to any other masonic symbol. The Rabbins, as has already been intimated, divide the glory of these apocryphal histories with the Masons; indeed, there is good reason for a suspicion that nearly all the masonic legends owe their first existence to the imaginative genius of the writers of the Jewish Talmud. But there is this difference between the Hebrew and the masonic traditions, that the Talmudic scholar recited them as truthful histories, and swallowed, in one gulp of faith, all their impossibilities and anachronisms, while the masonic student has received them as allegories, whose value is not in the facts, but in the sentiments which they convey.

With this understanding of their meaning, let us proceed to a collation of these legends.

In that blasphemous work, the "Toldoth Jeshu" or Life of Jesus, written, it is supposed, in the thirteenth or fourteenth century, we find the following account of this wonderful stone:-

"At that time [the time of Jesus] there was in the House of the Sanctuary [that is, the temple] a Stone of Foundation, which is the very stone that our father Jacob anointed with oil, as it is described in the twenty-eighth chapter of the book of Genesis. On that stone the letters of the tetragrammaton were inscribed, and whosoever of the Israelites should learn that name would be able to master the world. To prevent, therefore, any one from learning these letters, two iron dogs were placed upon two columns in front of the Sanctuary. If any person, having acquired the knowledge of these letters, desired to depart from the Sanctuary, the barking of the dogs, by magical power, inspired so much fear, that he suddenly forgot what he had acquired."

This pa.s.sage is cited by the learned Buxtorf, in his "Lexicon Talmudic.u.m;" 221 but in the copy of the "Toldoth Jeshu" which I have the good fortune to possess (for it is among the rarest of books), I find another pa.s.sage which gives some additional particulars, in the following words:-

"At that time there was in the temple the ineffable name of G.o.d, inscribed upon the Stone of Foundation. For when King David was digging the foundation for the temple, he found in the depths of the excavation a certain stone, on which the name of G.o.d was inscribed. This stone he removed, and deposited it in the Holy of Holies." 222

The same puerile story of the barking dogs is repeated, still more at length. It is not pertinent to the present inquiry, but it may be stated as a mere matter of curious information, that this scandalous book, which is throughout a blasphemous defamation of our Saviour, proceeds to say, that he cunningly obtained a knowledge of the tetragrammaton from the Stone of Foundation, and by its mystical influence was enabled to perform his miracles.

The masonic legends of the Stone of Foundation, based on these and other rabbinical reveries, are of the most extraordinary character, if they are to be viewed as histories, but readily reconcilable with sound sense, if looked at only in the light of allegories. They present an uninterrupted succession of events, in which the Stone of Foundation takes a prominent part, from Adam to Solomon, and from Solomon to Zerubbabel.

Thus the first of these legends, in order of time, relates that the Stone of Foundation was possessed by Adam while in the garden of Eden; that he used it as an altar, and so reverenced it, that, on his expulsion from Paradise, he carried it with him into the world in which he and his descendants were afterwards to earn their bread by the sweat of their brow.

Another legend informs us that from Adam the Stone of Foundation descended to Seth. From Seth it pa.s.sed by regular succession to Noah, who took it with him into the ark, and after the subsidence of the deluge, made on it his first thank-offering. Noah left it on Mount Ararat, where it was subsequently found by Abraham, who removed it, and consequently used it as an altar of sacrifice. His grandson Jacob took it with him when he fled to his uncle Laban in Mesopotamia, and used it as a pillow when, in the vicinity of Luz, he had his celebrated vision.

Here there is a sudden interruption in the legendary history of the stane, and we have no means of conjecturing how it pa.s.sed from the possession of Jacob into that of Solomon. Moses, it is true, is said to have taken it with him out of Egypt at the time of the exodus, and thus it may have finally reached Jerusalem. Dr. Adam Clarke223 repeats what he very properly calls "a foolish tradition," that the stone on which Jacob rested his head was afterwards brought to Jerusalem, thence carried after a long lapse of time to Spain, from Spain to Ireland, and from Ireland to Scotland, where it was used as a seat on which the kings of Scotland sat to be crowned. Edward I., we know, brought a stone, to which this legend is attached, from Scotland to Westminster Abbey, where, under the name of Jacob's Pillow, it still remains, and is always placed under the chair upon which the British sovereign sits to be crowned, because there is an old distich which declares that wherever this stone is found the Scottish kings shall reign.224