ORIGIN OF TRADITION

ORIGIN TRADITIONS


  THE First Masons.—All nations, all states, all corporations, to increase their power and deduce from above their raison d'etre, attritute to themselves a very ancient origin. This wish must be all the stronger in a society altogether ideal and moral, living the life of principles, which needs rather to seem to be, not coeval with, but anterior and superior to all others. Hence the claim set up by Freemasonry of being, not contemporary with the creation of man, but with that of the world; because light was before man, and prepared for him a suitable habitation, and light is the scope and symbol of Freemasonry. Now in the Introduction (6, 7) I have stated that there was from the very first appearance of man on the earth a highly favoured and civilized race, possessing a full knowledge of the laws and properties of nature, and which knowledge was embodied in mystical figurea and schemes^ such as were deemed appropriate emblems for its preservation and propagation. These figures and schemes are preserved in Masonry, though their meaning is no longer understood by the fraternity  shall endeavour in these pages as much as possible to teach masons the real truths hidden under the symbols and enigmatical forms, which without a key appear but as absurd and debasing rites and ceremonies. The aim of all the secret societies of which accounts have been as yet or will be given in this work, except of those which were purely political, was to preserve such knowledge as still survived, or to fecovet what _had been lost.' And since Freemasonry is, so to speak, the resume of the teachings of all those societies, dogmas in accordance with one or more of those taught in the ancient mysteries and other associations are to be found in Masonry ; hence also it is impossible to attribute its origin to one or other specific society preceding it. Freemasonry is—or rather ought to be—the compendium of all primitive and accumulated human knowledge.

   Periods of Freemasonry.—Masonic writers generally divide the history of the Order into two periods, the first comprising the time from its assumed foundation to the beginning of the last century, during which the Order admitted only masons, i.e. operative masons and artificers in some way connected with architecture. The second or present period, they denominate the period of Speculative Masonry, when the Order no longer chooses its members only amongst men engaged in the raising of material structures, but receives into its ranks all who are willing to assist in builduig a spiritual temple, the temple of universal harmony and knowledge. Yet persons not working masons had ere then been admitted, for the records of a Lodge at Warrington, as old as 1648, note the admission of Colonel Mainwaring and the great antiquary Ashmole. Charles I., Charles 11., and James II. also were initiated. But from what has been said above, it follows that true Masonry always was speculative, and that to deduce its origin from the ancient Dionysiac or any other kindred college is sheer nonsense. The name ''masonic" was adopted by the society on its reconstruction in the last century, because the brotherhood of builders who erected the magnificent ' cathedrals and other buildings that arose during the middle ages, had lodges, degrees, landmarks, secret signs, and passwords, such as the builders of the temple of Solomon are said to have made use of. The Freemasons have also frequently been said to be descended from the Kiiights Templars, and thus to have for their object to avenge the destruction of that Order, and so to be dangerous to Church and State ; yet this assertion was repudiated as early as 1535 in the " Charter of Cologne," wherein the Masons call themselves the Brethren of St. John, because St. John the Baptist was the forerunner of the Light. According to the same document the name of Freemasons was first given to the Brethren chiefly in Flanders, because some of them, had been instrumental in erecting iu the province of Hainault hospitals for persons suffering from St. Vitus' s dance. And though some etymologists pretend the name to be derived from massa, a club, with which the doorkeeper was armed to drive away uninitiated intruders, we can only grant this etymology on the priaciple enunciated by Voltaire, that in etymology vowels go for very little, and consonants for nothing at all.


  Freemasonry derived from many Sources.— ,But considering that Freemasonry is a tree the roots of which spread through so many soils, it follows that traces thereof must be found in its fruit ; that its language and ritual should retain much of the  various sects and iastitutions it has passed through before arriving at their present state, and in Masonry we meet with Indian, Egyptian, Jewish, 'and Christian ideas, terms, and symbols.



RITES AND CUSTOMS


 LIST of Rites.—Anciently, that is, before the rise of modem Masonry at the beginning of the last century, there was but one rite, that of the " Ancient, Free and Accepted Masons," or blue or symbolic Masonry ; but vanity, fancy or interest soon led to the introduction of many new rites or modifications of the three ancient degrees. The following are the names of the rites now practised in Europe and America : —

1. York Rite, or Craft Masonry, of which an account will be given (205) . — In America it consists of seven degrees :—The first three as in this country; 4. Mark Master; 5. Past Master; 6. Most Excellent Master ; 7. Holy Royal Arch. All these also obtain in this country ; the Royal Arch, being the most important, will be treated of in full (211).

2. French or Modern Eite.—It consists of seven degrees :—The first threethe sameas in Craft Masonry; 4. Elect; 6. Scotch Master ; 6. Knight of the East; 7. Rose Croix. They are all astronomical.

3. Ancient and Accepted Scotch Eite.—It was organized in its present form in France early in the last century, though it deriyes its title from the claim of its founders, that it was originally instituted in Scotland. It is, next to the York rite, the most widely diffused throughout the masonic world. The administrative power is vested in Supreme Grand Councils, and the rite consists of thirty-three degrees, of which the 30th, Grand Elect Knight of Kadosh, is the most interesting, and particulars of which will be given under a separate head (214).

4. The Ancient and Primitive Eite of Masonry or Order of Memphis : Privileges, Priaciples, and Prerogatives.—The Ancient and Primitive Eite of Masonry works thirty-three degrees, divided into three sections, embracing modern, chivalric, and Egyptian Masonry, as the latter was worked on the continent last century. The first section teaches morality, symbols, and philosophical research ; and contains the degrees to Rose Croix (11-18°). The second section teaches science, philosophy, and political myth, and developes the sympathetic senses ; it contains the degrees of a senate of hermetic philosophers to grand inspector (18-33") . Tte third section contains tlie Egyptian degrees, and occupies itself with high philosophy and religious myth. The Order rewards merit by sis decorations :—1st, The Grand Star of Sinus ; 2nd, the Decoration of Alidee; 3rd, the Decoration of the Grand Comm.ander of the third series ; 4th, the Lybic Chain ; 5th, the Decoration of Bleusis ; 6th, the Star of Merit in bronze, for the reward of literary merit and presence of mind and bravery either in Masons or non-Masons. These orders of chivalry, and all other high degrees of Masonry, are specially authorized by the laws of the Grand Lodge of England in the "Articles of Union" of 1813. The Order recognizes the degrees of all other rites, when legitimately obtained, so that a brother who has the Eose Croix, Kadosh, or Grand Inspector, or any other degree analogous to this rite under any other authority, may visit and participate in the same degrees of ancient and primitive ~ Masonry.


   It admits brethren of every and all political and religious creeds, for by the American revision of 1865, the Hindoo, the Parsee, the Jew, the Trinitarian and Unitarian Christian, the Mahommedan, &c., may attend its sublime ceremonies and lectures without any sacrifice of principle or of private convction, the rite breathing only pure Masonry  charity, love, and mutual tolerance—whilst adorian the Sublime Architect of the Universe, inculcating the immortality of the soul, and endless happines for the good brother.

  It embraces a far more extensive ritual of workable degrees than any other rite, every one of its thirty-three degrees having its appropriate and elaborate ceremonial easily arranged for conferment, and its titles are purged of ridiculous pretensions. Its government is strictly representative, as in our own political constitution. The 32° and 31° are the 1st, 2nd, 3rd, and 4th officers of the Chapter, Senate, and Council, and form the Mystic Temple and Judicial Tribunal, the presiding officer, or Grand Master of Light, having the thirty-third degree to enable him to represent the province in the Sov. Sane. (33-95°) or ruling body.

  The Order relies more fully upon masonic worth, ability, and learning, than social standing and mere monetary qualifications, and seeks to extend masonic knowledge, justice, and morality. It levies only a small capitation fee upon each member admitted, to be hereafter devoted to charity and good works.

  It admits Master Masons only in good standing under some constitutional Grand Lodge, and prohibits all interference ,with Craft Masonry, upon which its own thirty ceremonies form, and are intended to constitute, the most valuable and learned system of lectures extant ; cultivating charity, tolerance, and brotherly love in the Masonic Order, and entering into no entangling alliances wliicli too often prove their destruction.

  Its watchword—Defence, not Defiance—maintaining the individual right of any brother to join any outside organization of Masonry suited to his religious or political opinions, and protesting against all interference of sectarian organizations.
V. Philosophic Scotch rite.
VI. Primitive Scotch rite, practised in Belgium.
VII. Ancient Reformed rite,
vii. Pessler's rite.
IX. Rite of the Grand Lodge of the Three Globes at Berlin.
X. Rite of Perfection.
XI. Rite of Misraim (223).
XII. Rite of the Order of the Temple.
XIII. Swedish rite.
XIV. Reformed rite.
XV. Schroeder's rite.
XVI. Rite of Swedenborg (see Book ix.).
XVII. Rite of Zinnendorf. Count Zinnendorf, physician of the emperor Charles VI., invented this rite, which was a modification of the Illuminism of Avignon, adding to it the mysteries of Swedenborg. His system consisted of seven degrees, divided into three sections: 1. Blue Masonry; 2. Red Masonry 3. Capitular Masonry. The rite was never introduced into this country.

  197. Masonic Customs.-— Sonne masonic peculiarities may conveniently be mentioned here. Freemasons frequently attend in great state at the laying of the foundation stones of public buildings ; they follow a master to the grave, clothed with all the paraphernalia of their respective degrees ; they  date from the year of light. The Knights of the Sun, flie 28th degree of the scotch rite, acknowledge no era, but always write their date with seven noughts, 0,000,000. No one can be admitted into the masonic order before the age of 21, but an exception is mg-de in this country and in France in favour of the sons of Masons, who may be initiated at the age of eighteen. Such a person is called a Lewis in England, and a Louveteau in Prance. This latter word signifies a young wolf; and the reader will remember that in the mysteries of Isis the candidate was made to wear the mask of a wolf's head. Hence a wolf and a candidate in these mysteries were synonymous. Macrobius, in his " Saturnalia,'' says that the ancients perceived a relationship between the sun, the great symbol of those mysteries, and a wolf; for as the flocks of sheep and cattle disperse at the sight of the wolf, so the flocks of stars disappear at the approach of the sun's light. And in Greek Xuxoj means both the sun and a wolf. There is a family of fellow-crafts that still derive their name from this idea. The adoption of the louvetecm into the lodge takes place with a ceremony resembling that of baptism. The temple is covered with flowers, incense is burnt, and the godfather is enjoined not only to provide for the bodily wants of the new-bom member, but also to bring him up in the school of truth and justice. The child receives a new name, generally that of a virtue, such as Veracity, Devotion, Beneficence ; the godfather pronounces for him the oath of apprentice, in which degree he is received into the Order, which, in case he should become an orphan, supports and establishes him in Hfe.

  Masonic Alphabet.—The masonic alphabet preserves the angular character of primitive alphar bets. Thirteen characters (9 + 4) compose the masonic system of writing. Hence all the sounds can only be represented by means of points, in the following manner:  

The letter a is written   the same sign with a dot in it. , means . The sign   means , and with a dot  , v. Masonic  Abbreviations are always indicated by three dots, placed triangularly; thus, brother is abbreviated  .-. Lodge is written or  in the plural or  Our common alphabet has an equally simple origin, as well as the Arabic numerals ; they are all contained in the figure:










THE LODGE




   INTERIOR  Arrangement of Lodge.—The arrangement of the lodge varies and win vary according to periods and degrees, but certain general rules are always followed in its construction. In an ancient French catechism the lodge is thus described : The lodge must have a vaulted ceiling, painted blue and covered with golden stars, to represent the heavens. The floor is called a mosaic floor ; the term ''mosaic " being derived from Moses ; i. e. " drawn from the water," because by it§ variegated colours it represents the earth as covered with flowers again after the withdrawal of the waters of the Nile. There are three windows,—one east, one west, and a third south. There must also be two or three antechambers, so that the profane may catch no glimpse of what is going on in the lodge; and if some stranger should nevertheless intrude, the master exclaims, " It rains ! " and the lodge is ipso facto dissolyed. The lodge should be always hung with black ; the brethren take their places according to their rank ; the grand master in the east, the master in the south, and the novices at the north. When an apprentice is inade, the lodge is brightly illuminated. The grand master, seated in his place, wears on his neck, appended to a large ribbon, a small square and compasses; before him stands a table on which lie the Gospel of St. John and a small hammer. At his side are the two stewards, the first of whom wears a level and the second a plumb of gold or silver. The masters and fellow-crafts stand around with the apprentices, all wearing white aprons of lamb's skin, and each carrying a naked sword. On the floor are designed figures, representing the steps that led to Solomon's temple, and the two pillars Jachin and Boaz, but which in reality symbolize the summer and winter solstices, the pillars of Hercules, the two pillars of Seth. Above are seen the sun, moon, and a large star. In the midst of the floor is a coffin, in which lies a man apparently dead, with his face turned upward and covered with his white apron smeared with blood, one hand resting on his breast, and the other extended towards the knee. In the corners of the room are substances easily combustible, such as sulphur, to kindle a fire instantaneously. This apparatus is somewhat altered when a fellow-craft or a master is to be made.

  Modern Lodge.—The modem lodge is a large square hall, always, if possible, situated due east and west. Upon a dais ascended by three steps, opposite to the door of ingress, is seated the worship full master; the altar is placed in the centre on four steps. A sky-blue canopy, dotted with stars, and having above it the shining triangle with the sacred name inscribed thereiu, covers the throne. To the left of the canopy is seen the sun, and to the right the moon. Another ornament is the blazing star, and the point within a circle, symbolizing the sun or the universe. A chest or ark also forms part of the masonic furniture. It represents the ark that was carried in the processions of ancient Egypt, and contained seeds of various plants, a winnowing fan, and Osiriis pudendum. To the west, at the sides of the door of ingress, stand two pillars of bronze, whose capitals represent pomegranates, and bearing on their fronts the initials J. and B. (Jachin and Boaz) . The senior and junior wardens sit near the two columns, having before them a triangular table, covered with masonic emblems. Around the lodge there are ten other pillars connected by an architrave with the two pillars above mentioned. On the altar are placed a Bible, a square, a pair of compasses, and sword, three candelabra with long tapers are placed, one at the east at the foot of the steps, the second at the west, near the first warden, and the third at the south. The room is surrounded with benches  for the members. In the lodges called Scotch, and in English and American lodges, the canopy that covers the master's throne is of crimson silk. In the United States, the worshipful master wears a cap adorned with black feathers and a large cockade of the same colour. The senior and junior wardens are seated in niches with fringed drapery, andwear, like heralds, staves of ebony sculptured like pillars.

  Officers.—Besides the master and the wardens, who are figuratively called the three lights, the lodge has other officers—the orator, secretary, treasurer, master of the ceremonies, keeper of the seals, architect, steward, captain of the host, principal sojourner, inner and outer guard or tyler, and others. Every official occupies a place assigned to him, and has his proper jewels and badges, like the Egyptian, Hebrew, and Greek priests. Thus beside the jewels already mentioned, the treasurer wears cross keys ; the secretary, cross pens ; the senior deacon, a square and compass, with a sun in the centre ; the junior deacon, a square and compass, with a moon in the centre ; the steward, a cornucopia ; the tyler, cross swords, &c. The names of most of the officers sufficiently indicate their duties ; those that do not will be explained as they occur.

 Opening the Lodge.—The meetings are generally held at night. The worshipful master, striking the altar with his mallet, "opens the labours “ and after having ascertained that the lodge is tyled, he turns to the junior warden and says: " Brother junior warden, your constant place in the lodge ? " " In the south." " Why are you placed there ? " " To mark the sun at its meridian, to call the brethren from labour to refreshment, and from refreshment to labour, that profit and pleasure may be the result." " Brother senior warden, your constant place in the lodge ? " " In the west." "Why are you placed there ?" " To mark the setting sun; to close the lodge by the command of the worshipftd master, after seeing that every one has his just dues.’' "Why is the master placed in the east ? " " As the sun rises in the east to open and enliven the day, so the worshipfull master is placed in the east to open and enlighten his lodge, to employ and instruct the brethren." " At what hour are masons accustomed to begin their labours?" " At mid-day." " What hour is it, brother junior warden ? '' " It is mid-day." " Since this is the hour, and all is proved right and just, I declare the lodge open." The purely astronomical bearing of all this is self-evident, but will be more folly discussed hereafter.




GENUINE AND SPURIOUS MASONRY


  DISTINCTION between Gewwine and Spurious Masonry. — Modern Freemasonry is divided into genuine and spurious. The former embraces the degrees of Entered Apprentice, Fellow- Craft, and Master Mason, which are known by the comprehensive name of Symbolic, and also of Blue Masonry, because the decorations are of that colour, which Blue Masonry is the only Masonry acknowledged by the Grand Lodge of England ; the latter term is applied to all other degrees. Without the Eoyal Arch degree Blue Masonry is incomplete, for we have seen in the Legend of the Temple that, through the murder of Hiram, the master's word was lost, that word is not recovered in the master's degree, its substitute only being given ; hence that lost word is recovered in the Royal Arch degree. Blue Masonry, in fact, answers to the lesser mysteries of the ancients wherein in reality nothing but the exoteric doctrines were revealed ; whilst spurious Masonry or all subsequent degrees—for no one can be initiated into them who has not passed through the first three degrees—answers to the greater mysteries.

  Some Rites only deserve Special Mention.— It would be an useless and unprofitable task to fully detail all the ceremonies practised in the lodges of Blue Masonry; and I shall, therefore, confine myself to giving such particulars of the three degrees as are most characteristic of the institution. As to spurious Masonry, its almost countless degrees form an incoherent medley of opposite principles, founded chiefly on Christian traditions and institutions, orders of knighthood, contested theological opinions, historical events ; in fact, every important event or institution has afforded models for masonic mimicry. Of such as have been distinguished either by a philosophical spirit or influential action on the progress of mankind I shall speak at, some length. The reader will, however, bear in mind that the ceremonies vary in different lodges and different countries, and that much that follows must be taken as typical, being modified according to local and other conditions and circumstances.




CEREMONIES OF INITIATION.
THE APPEENTICE, FELLOW- CRAFT, AND MASTER MASON.



  CEREM0NIES of Initation. The Apprentice.—The novice that is to be initiated into the first or apprentice degree is led into the lodge building by a stranger, and introduced into a reinote chamber, where he is left alone for a few minutes. He is then deprived of all metal he has about him ; his right knee, and sometimes his left side, are uncovered, and the heel of his left shoe is trodden down. His eyes are bandaged, and he is led into the closet of reflection, where he is told to stay without taking off the bandage, until he hears three knocks. At the signal, on uncovering his eyes he beholds on the walls hung with black inscriptions like the following : —" If idle curiosity draw thee hither, depart " " If thou be afraid of being enlightened concerning thy errors^ it profits thee not to stay here." " If thou value human distinctions, go hence ; here they are not known." After a deal of palaver between the brother who introduces the novice and the master, the candidate, having his eyes again bandaged and a cord passed round his neck, is introduced into the middle of the brethren, his guide pointing a naked sword to his breast. He is then questioned as to his object in coming hither, and on answering that he comes to' be initiated into the secrets of Masonry, he is led out of the lodge and back again to confuse him. A large square frame covered with paper, such as circus-riders use, is then brought forward and held by two brethren. The guide then asks the master : " What shall we do with the profane ?" To which the master replies : " Shut him up in the cave." Two brethren seize the postulant and throw him through the paper-screen into the arms of two other brethren who stand ready to receive him. The folding doors, hitherto left open, are then shut with great noise, and by means of an iron ring and bar the closing with massive locks, is imitated, so that the candidate fancies himself shut up in a dungeon. Some time then elapses iu sepulchral silence. All at once the master strikes a smart blow, and orders the candidate to be placed beside the junior warden, and to be made to kneel. The master then addresses several questions to him, and instructs him on his duties towards the Order.

  The candidate is then .offered a beverage, with the intimation that if any treason lurks in his heart, the drink will turn to poison. The cup containing it has two compartments, the one holding sweet, the other bitter water ; the candidate is then taught to say : " I bind myself to the strict and rigorous observance of the duties prescribed to Freemasons ; and if ever I violate my oath" — (here his guide puts the sweet water to his lips, and having drunk some, the candidate continues) —" I consent that the sweetness of this drink be turned into bitterness, and that its salutary effect become for me that of a subtle poison." The candidate is then made to drink of the bitter water, whereupon the master exclaims : "What do I see ? What means the sudden alteration of your features ? Perhaps your conscience belies your words ? Has the sweet drink already turned bitter ? Away with the profane ! This oath is only a test ; the true one comes after." The candidate persisting nevertheless in his determination, he is led three times round the lodge ; then he is dragged over broken chairs, stools, and blocks of wood ; this trial over, he is told to mount the " endless stairs," and having, as he supposes, attained a great height, to cast himself down, when he only falls a few feet. This trial is accompanied by great noise, the brethren striking on the attributes of the order they carry in thenhands, and uttering all kinds of dismal shouts. As a further trial, he is then passed through fire, rendered harmless by well-known conjuring tricks ; his arm is slightly pricked, and a gurgling noise being produced by one of the brethren, the candidate fancies that he is losing much blood. Finally, he takes the oath, the brethren standing around him with drawn swords. The candidate is then led between the two pillars, and the brethren place their swords against his breast. The master of the ceremonies loosens the bandage without taking it off. Another brother holds before Tiim a lamp that sheds a brilliant light. The master resumes ; " Brother senior warden, deem you the candidate worthy of forming part of our society ? " " Yes." " What do you ask for him? " " Light." « Then let there be light another to be given to the lady he esteems best. He is then again led between the two pillars, and received by the. brethren as one of them.

  206. Ceremonies of Initiation. The Fellow- craft. —The second degree of symbolic freemasonry is that of fellow-craft. The apprentice, who asks , for an increase of salary, is not conducted to the lodge like the profane by an unknown brother, nor are his eyes bandaged, because the Hght was made for him, but moves towards the lodge holding in his hand a rule, one of whose ends he rests on the left shoulder. Having reached the door, he gives the apprentice's knock, and having been admitted and declared the purpose for which he comes, he .five times perambulates the lodge, whereupon he is told by the master to perform his last apprentice's work. He then pretends to square the rough ashlar. After a deal of instruction, very useless and pointless, he takes the oath, in which he swears to keep the secrets entrusted to him. Then there follows some more lecturing on the part of the master, chiefly on geometry, for which Masons profess a great regard, and to which the letter G seen in the lodge within an irradiation or star is said to refer.

  Ceremony of Initiation and Story of Hiram's Murder. The Master Mason.—At the reception of a master, the lodge or " middle chamber " is draped with black, with death's heads, skeletons, and cross bones painted on the walls. A taper of yellow wax, placed in the east, and a dark lantern, formed of a skull having a light within, which shines forth through the eye-holes, placed on the altar of the most worshipful master, give just sufficient light to reveal a coffin, wherein the corpse is represented either by a lay-figure, a serving brother, or the brother last made a master. On the coffin is placed a sprig of acacia, at its head is a square, and at its foot, towards the east, an open compass. The masters are clothed in black, and wear large azure sashes, on which are represented masonic emblems, the sun, moon, and seven stars. The object of the meeting is said to be the finding of the word of the master that was slain. The postulant for admission is introduced after some preliminary ceremonies, having his two arms, breasts, and knees bare, and both heels slipshod. He is told that the brethren assembled aire mourning the death of their grand master, and asked whether perhaps he was one of the murderers ; at the same time he is shown the body or figure in the coffin. Having declared his innocence of any share in that crime, he is informed that he will on this occasion have to enact the part of Hiram (192), who was slain at the building of Solomon's temple, and whose history he is about to be told. The brother or figure in the coffin has in the meantime been removed, so that when the aspirant looks at it again, lie finds it empty. The story of the murder of Hiram is then related. But the deed is not, as in the Legend of the Temple (192), attributed to Solomon's jealousy, but simply to Hiram's refusal to communicate the master's word to three fellow-crafts. The various incidents of the story are scenicaUy enacted on the postulant. "Hiram," the master continues, ''having entered the temple at noon, the three assassins placed themselves at the east, west, and south doors, and Hiram refusing to reveal the word, he who stood at the east door cut Hiram across the throat with a twenty-fourinch gauge. Hiram flew to the south door, where he received similar treatment, and thence to the west door, where he was struck on the head with a gavel, which occasioned his death." The applicant, * at this part of the recital, is informed that he too must undergo trials, and is not to sink under the influence of terror, though the hand of death be upon him. He is then struck on the forehead and thrown down, and shams a dead man. The master continues : " The ruffians carried the body out at the west door, and buried it at the side of a hill "—here the postulant is placed in the coffin — " in a grave, on which they stuck a sprig of acacia to mark the spot. Hiram not making his appearance as usual, Solomon caused search to be made for him by twelve trusty fellow-crafts that were sent out, three east, three west, three south, and three north. Of the three who went east, one being weary, sat down on the brow of a hill, to rest himself, and in rising caught hold of a twig "—^here a twig of that plant is put into the hand of the aspirant lying in the coffin —" which coming up easily, showed that the ground had been recently disturbed, and on digging he and his companions found the body of Hiram. It was in a mangled condition, having lain fourteen days, whereupon one of those present exclaimed Maebenach ! which means ' the flesh is off the bones,' or 'the brother is smitten,' and became the master's word, as the former one was lost through Hiram's death ; for though the other two masters, Solomon, and Hiram king of Tyre, knew it, it could only be communicated by the three grand masters conjointly. The covering of the grave being green moss and turf, other bystanders exclaimed, Muscus domus, Dei gratia ! which according to Masonry is, "Thanks be unto God, our master has got a mossy house ! " The exclamation shows that the Hebrew builders of Solomon's temple possessed a faitiiliar knowledge of the Latin tongue ! The body of Hiram could not be raised by the apprentice's or fellow-craft's grip, but only by the master's, or the lion's grip, as it is called. All this is then imitated by the master raising the aspirant in the coffin, who is then told the word, signs, and grips, and takes the oath.

  The Legend explained.—Taken literally, the story of Hiram would offer nothing so extraordinary as to deserve to be commemorated after three thousand years throughout the world by solemn rites and ceremonies. The death of an architect is not so important a matter as to have more honour paid to it than is shown to the memory of so many philosophers and learned men who have lost their lives in the cause of human progress. But history knows nothing of him. His name is only mentioned in the Bible, and it is simply said of him that he was a man of understanding and cunning in working in brass. Tradition is equally silent concerning him. He is remembered nowhere except in Freemasonry ; the legend, in fact, is purely allegorical, and may bear a twofold interpretation, cosmological and astronomical.

  Cosmologically, we find represented therein the dualism of the two antagonistic powers, which is the leading feature of all Eastern initiations.- The dramatic portion of the mysteries of antiquity is always sustained by a deity or man who perishes as the victim of an evil power, and rises again into a more glorious existence. In the ancient mysteries, we constantly meet with the record of a sad event, a crime which plunges nations into strife and grief, succeeded by joy and exultation.

  Astronomically, again, the parallel is perfect, and is in fact only another version of the legend of Osiris. Hiram represents Osiris, i. e., the sun. The assassins place themselves at the west, south, and east doors, that is, the regions illuminated by the sun ; they bury the body and mark the spot with a sprig of acacia. Twelve persona play an important part in the tragedy, viz. the three murderers (fellow-crafts), and nine masters. This number is a plain allusion to the twelve signs of the zodiac, and the three murderers are the three inferior signs of winter. Libra, Scorpio, and Sagittarius. Hiram is slain at the west door, the smi descends in the west. The acacia of Freemasonry is the plant found in all the ancient solar allegories, and symbolizing the new vegetation to be anticipated by the sun's, resurrection. The acacia being looked upon by the ancients as incorruptible, its twigs were preferred for covering the body of the god-man to the myrtle, laurel, and other plants mentioned in the ancient mysteries. ' Hiram's body is in a state of decay, having lain fourteen days; the body of Osiris was cut into fourteen pieces (47) Hs restoration to life takes place. Masons in this degree call themselves the " children of the widow" the sun on descending into his tomb leaving nature —^of which Masons consider themselves the pupils —a widow ; but the appellation may also have its origin in the Manichsean sect, whose followers were known as the " sons of the widow" (103)
.

  The Raising of Osiris.—A painting . found on an Egyptian mummy, now in Paris, represents the death and resurrection of Osiris, and the beginning, progress, and end of the inundation of the Nile. The sign of the Lion is transformed into a couch, upon which Osiris is laid out as dead ; under the couch are four canopi or jars of various capacities, indicating the state of the Nile at different periods. The first is terminated by the head of Sirius, or the Dog- Star, which gives warning of the approach of the overflow of the river ; the second by the head of the Hawk, the symbol of the Etesian wind, which tends to swell the waters ; the third by the head of a Heron, the sign of the south wind, which contributes to propel the water into the Mediterranean ; and the fourth by that of the Virgin, which indicates that when the sun had passed that sign the inundation would have nearly .subsided. To the above is superadded a large Anubis, who with an emphatic gesture, turning towards Isis, who has an empty throne on her head, intimates that the sun, by the aid of the Lion, had cleared tte difficult pass of the tropic of Cancer, and was now in tlie sign of tlie latter; and, although in a state of exhaustion, would soon be in a condition to proceed on his way to the south. The empty throne is indicative of its being vacated by the supposed death of Osiris. The reason why the hawk represents the north wind is, because about the summer solstice, when the wind blows from north to south, the bird flies with the wind towards the south. (Job xxxis. 26.) The heron signifies the south wind, because this bird, living on the worms hatched in the mud of the Nile, follows the course of the river down to the sea, just as the south wind does. To know the state of the Nile, and therefore their own personal prospects, the Egyptians watched the birds ; hence among other nations, who did not know the principle by which the Egyptians went, arose divination by the flight of birds.

  The Blazing Star.—The representation of a blazing star found in every masonic lodge, and wich Masons declare to signify prudence^—though why a star should have such a meaning they would be at a loss to tell—is the star Sirius, the dog-star, mentioned above, the inundation of the Nile occurring when the sun was under the stars of the Lion. Near the stars of the Cancer, though pretty far from the band of the Zodiac towards the south, and a few weeks after their rising, the Egyptians saw in the morning one of the most brilliant stars in the whole heavens ascending the horizon. It appeared a little before the rising of the sun; they therefore pitched upon this star as the infallible sign of the sun's passing under the stars of Leo, and the beginning of the inundation. As it thus seemed to be on the watch and give warning, they called it "Barker," "Anubis," " Thot," all meaning the " dog." Its Hebrew name " Sihor" in Greek became " Seirios," and in Latin " Sirius." It taught the Egyptians the prudence of retiring into the higher grounds ; and thus Masons, ignorant of the origin of the symbols, yet give it its original emblematic signification