12. But those among the masses--and there were some--who were made acquainted with the truth, received their knowledge by means of an initiation into certain sacred Mysteries, in the bosom of which it was concealed from the public gaze.
13. These Mysteries existed in every country of heathendom, in each under a different name, and to some extent under a different form, but always and everywhere with the same design of inculcating, by allegorical and symbolic teachings, the great Masonic doctrines of the unity of God and the immortality of the soul. This is an important proposition, and the fact which it enunciates must never be lost sight of in any inquiry into the origin of Freemasonry; for the pagan Mysteries were to the spurious Freemasonry of antiquity precisely what the Masters' lodges are to the Freemasonry of the present day. It is needless to offer any proof of their existence, since this is admitted and continually referred to by all historians, ancient and modern; and to discuss minutely their character and organization would occupy a distinct treatise. The Baron de Sainte Croix has written two large volumes on the subject, and yet left it unexhausted.
14. These two divisions of the Masonic Institution which were defined in the 9th proposition, namely, the pure or primitive Freemasonry among the Jewish descendants of the patriarchs, who are called, by way of distinction, the Noachites, or descendants of Noah, because they had not forgotten nor abandoned the teachings of their great ancestor, and the spurious Freemasonry practised among the pagan nations, flowed down the stream of time in parallel currents, often near together, but never commingling.
15. But these two currents were not always to be kept apart, for, springing, in the long anterior ages, from one common fountain,--that ancient priesthood of whom I have already spoken in the 8th proposition,--and then dividing into the pure and spurious Freemasonry of antiquity, and remaining separated for centuries upon centuries, they at length met at the building of the great temple of Jerusalem, and were united, in the instance of the Israelites under King Solomon, and the Tyrians under Hiram, King of Tyre, and Hiram Abif. The spurious Freemasonry, it is true, did not then and there cease to exist. On the contrary, it lasted for centuries subsequent to this period; for it was not until long after, and in the reign of the Emperor Theodosius, that the pagan Mysteries were finally and totally abolished. But by the union of the Jewish or pure Freemasons and the Tyrian or spurious Freemasons at Jerusalem, there was a mutual infusion of their respective doctrines and ceremonies, which eventually terminated in the abolition of the two distinctive systems and the establishment of a new one, that may be considered as the immediate prototype of the present institution. Hence many Masonic students, going no farther back in their investigations than the facts announced in this 15th proposition, are content to find the origin of Freemasonry at the temple of Solomon. But if my theory be correct, the truth is, that it there received, not its birth, but only a new modification of its character. The legend of the third degree--the golden legend, the legenda aurea--of Masonry was there adopted by pure Freemasonry, which before had no such legend, from spurious Freemasonry.
But the legend had existed under other names and forms, in all the Mysteries, for ages before. The doctrine of immortality, which had hitherto been taught by the Noachites simply as an abstract proposition, was thenceforth to be inculcated by a symbolic lesson--the symbol of Hiram the Builder was to become forever after the distinctive feature of Freemasonry.
16. But another important modification was effected in the Masonic system at the building of the temple. Previous to the union which then took place, the pure Freemasonry of the Noachites had always been speculative, but resembled the present organization in no other way than in the cultivation of the same abstract principles of divine truth.
17. The Tyrians, on the contrary, were architects by profession, and, as their leaders were disciples of the school of the spurious Freemasonry, they, for the first time, at the temple of Solomon, when they united with their Jewish contemporaries, infused into the speculative science, which was practised by the latter, the elements of an operative art.
18. Therefore the system continued thenceforward, for ages, to present the commingled elements of operative and speculative Masonry. We see this in the Collegia Fabrorum, or Colleges of Artificers, first established at Rome by Numa, and which were certainly of a Masonic form in their organization; in the Jewish sect of the Essenes, who wrought as well as prayed, and who are claimed to have been the descendants of the temple builders, and also, and still more prominently, in the Travelling Freemasons of the middle ages, who identify themselves by their very name with their modern successors, and whose societies were composed of learned men who thought and wrote, and of workmen who labored and built. And so for a long time Freemasonry continued to be both operative and speculative.
19. But another change was to be effected in the institution to make it precisely what it now is, and, therefore, at a very recent period (comparatively speaking), the operative feature was abandoned, and Freemasonry became wholly speculative. The exact time of this change is not left to conjecture. It took place in the reign of Queen Anne, of England, in the beginning of the eighteenth century. Preston gives us the very words of the decree which established this change, for he says that at that time it was agreed to "that the privileges of Masonry should no longer be restricted to operative Masons, but extend to men of various professions, provided they were regularly approved and initiated into the order."
The nineteen propositions here announced contain a brief but succinct view of the progress of Freemasonry from its origin in the early ages of the world, simply as a system of religious philosophy, through all the modifications to which it was submitted in the Jewish and Gentile races, until at length it was developed in its present perfected form. During all this time it preserved unchangeably certain features that may hence be considered as its specific characteristics, by which it has always been distinguished from every other contemporaneous association, however such association may have simulated it in outward form. These characteristics are, first, the doctrines which it has constantly taught, namely, that of the unity of God and that of the immortality of the soul; and, secondly, the manner in which these doctrines have been taught, namely, by symbols and allegories.
Taking these characteristics as the exponents of what Freemasonry is, we cannot help arriving at the conclusion that the speculative Masonry of the present day exhibits abundant evidence of the identity of its origin with the spurious Freemasonry of the ante-Solomonic period, both systems coming from the same pure source, but the one always preserving, and the other continually corrupting, the purity of the common fountain. This is also the necessary conclusion as a corollary from the propositions advanced in this essay.
There is also abundant evidence in the history, of which these propositions are but a meagre outline, that a manifest influence was exerted on the pure or primitive Freemasonry of the Noachites by the Tyrian branch of the spurious system, in the symbols, myths, and legends which the former received from the latter, but which it so modified and interpreted as to make them consistent with its own religious system. One thing, at least, is incapable of refutation; and that is, that we are indebted to the Tyrian Masons for the introduction of the symbol of Hiram Abif. The idea of the symbol, although modified by the Jewish Masons, is not Jewish in its inception. It was evidently borrowed from the pagan mysteries, where Bacchus, Adonis, Proserpine, and a host of other apotheosized beings play the same rôle that Hiram does in the Masonic mysteries.
And lastly, we find in the technical terms of Masonry, in its working tools, in the names of its grades, and in a large majority of its symbols, ample testimony of the strong infusion into its religious philosophy of the elements of an operative art. And history again explains this fact by referring to the connection of the institution with the Dionysiac Fraternity of Artificers, who were engaged in building the temple of Solomon, with the Workmen's Colleges of Numa, and with the Travelling Freemasons of the middle ages, who cons
tructed all the great buildings of that period.
These nineteen propositions, which have been submitted in the present essay, constitute a brief summary or outline of a theory of the true origin of Freemasonry, which long and patient investigation has led me to adopt. To attempt to prove the truth of each of these propositions in its order by logical demonstration, or by historical evidence, would involve the writing of an elaborate treatise. They are now offered simply as suggestions on which the Masonic student may ponder. They are but intended as guide-posts, which may direct him in his journey should he undertake the pleasant although difficult task of instituting an inquiry into the origin and progress of Freemasonry from its birth to its present state of full-grown manhood.
But even in this abridged form they are absolutely necessary as preliminary to any true understanding of the symbolism of Freemasonry.
II.
The Noachidæ.
I proceed, then, to inquire into the historical origin of Freemasonry, as a necessary introduction to any inquiry into the character of its symbolism. To do this, with any expectation of rendering justice to the subject, it is evident that I shall have to take my point of departure at a very remote era. I shall, however, review the early and antecedent history of the institution with as much brevity as a distinct understanding of the subject will admit.
Passing over all that is within the antediluvian history of the world, as something that exerted, so far as our subject is concerned, no influence on the new world which sprang forth from the ruins of the old, we find, soon after the cataclysm, the immediate descendants of Noah in the possession of at least two religious truths, which they received from their common father, and which he must have derived from the line of patriarchs who preceded him. These truths were the doctrine of the existence of a Supreme Intelligence, the Creator, Preserver, and Ruler of the Universe, and, as a necessary corollary, the belief in the immortality of the soul[1], which, as an emanation from that primal cause, was to be distinguished, by a future and eternal life, from the vile and perishable dust which forms its earthly tabernacle.
The assertion that these doctrines were known to and recognized by Noah will not appear as an assumption to the believer in divine revelation. But any philosophic mind must, I conceive, come to the same conclusion, independently of any other authority than that of reason.
The religious sentiment, so far, at least, as it relates to the belief in the existence of God, appears to be in some sense innate, or instinctive, and consequently universal in the human mind[2]. There is no record of any nation, however intellectually and morally debased, that has not given some evidence of a tendency to such belief. The sentiment may be perverted, the idea may be grossly corrupted, but it is nevertheless there, and shows the source whence it sprang[3].
Even in the most debased forms of fetichism, where the negro kneels in reverential awe before the shrine of some uncouth and misshapen idol, which his own hands, perhaps, have made, the act of adoration, degrading as the object may be, is nevertheless an acknowledgment of the longing need of the worshipper to throw himself upon the support of some unknown power higher than his own sphere. And this unknown power, be it what it may, is to him a God.[4]
But just as universal has been the belief in the immortality of the soul.
This arises from the same longing in man for the infinite; and although, like the former doctrine, it has been perverted and corrupted, there exists among all nations a tendency to its acknowledgment. Every people, from the remotest times, have wandered involuntarily into the ideal of another world, and sought to find a place for their departed spirits. The deification of the dead, man-worship, or hero-worship, the next development of the religious idea after fetichism, was simply an acknowledgment of the belief in a future life; for the dead could not have been deified unless after death they had continued to live. The adoration of a putrid carcass would have been a form of fetichism lower and more degrading than any that has been discovered.
But man-worship came after fetichism. It was a higher development of the religious sentiment, and included a possible hope for, if not a positive belief in, a future life.
Reason, then, as well as revelation, leads us irresistibly to the conclusion that these two doctrines prevailed among the descendants of Noah, immediately after the deluge. They were believed, too, in all their purity and integrity, because they were derived from the highest and purest source.
These are the doctrines which still constitute the creed of Freemasonry; and hence one of the names bestowed upon the Freemasons from the earliest times was that of the "Noachidae" or "Noachites" that is to say, the descendants of Noah, and the transmitters of his religious dogmas.
III.
The Primitive Freemasonry of Antiquity.
The next important historical epoch which demands our attention is that connected with what, in sacred history, is known as the dispersion at Babel. The brightness of truth, as it had been communicated by Noah, became covered, as it were, with a cloud. The dogmas of the unity of God and the immortality of the soul were lost sight of, and the first deviation from the true worship occurred in the establishment of Sabianism, or the worship of the sun, moon, and stars, among some peoples, and the deification of men among others. Of these two deviations, Sabianism, or sun-worship, was both the earlier and the more generally diffused.[5] "It seems," says the learned Owen, "to have had its rise from some broken traditions conveyed by the patriarchs touching the dominion of the sun by day and of the moon by night." The mode in which this old system has been modified and spiritually symbolized by Freemasonry will be the subject of future consideration.
But Sabianism, while it was the most ancient of the religious corruptions, was, I have said, also the most generally diffused; and hence, even among nations which afterwards adopted the polytheistic creed of deified men and factitious gods, this ancient sun-worship is seen to be continually exerting its influences. Thus, among the Greeks, the most refined people that cultivated hero-worship, Hercules was the sun, and the mythologic fable of his destroying with his arrows the many-headed hydra of the Lernaean marshes was but an allegory to denote the dissipation of paludal malaria by the purifying rays of the orb of day. Among the Egyptians, too, the chief deity, Osiris, was but another name for the sun, while his arch-enemy and destroyer, Typhon, was the typification of night, or darkness. And lastly, among the Hindus, the three manifestations of their supreme deity, Brahma, Siva, and Vishnu, were symbols of the rising, meridian, and setting sun.
This early and very general prevalence of the sentiment of sun-worship is worthy of especial attention on account of the influence that it exercised over the spurious Freemasonry of antiquity, of which I am soon to speak, and which is still felt, although modified and Christianized in our modern system. Many, indeed nearly all, of the masonic symbols of the present day can only be thoroughly comprehended and properly appreciated by this reference to sun-worship.
This divine truth, then, of the existence of one Supreme God, the Grand Architect of the Universe, symbolized in Freemasonry as the TRUE WORD, was lost to the Sabians and to the polytheists who arose after the dispersion at Babel, and with it also disappeared the doctrine of a future life; and hence, in one portion of the masonic ritual, in allusion to this historic fact, we speak of "the lofty tower of Babel, where language was confounded and Masonry lost."
There were, however, some of the builders on the plain of Shinar who preserved these great religious and masonic doctrines of the unity of God and the immortality of the soul in their pristine purity. These were the patriarchs, in whose venerable line they continued to be taught. Hence, years after the dispersion of the nations at Babel, the world presented two great religious sects, passing onward down the stream of time, side by side, yet as diverse from each other as light from darkness, and truth from falsehood.
One of these lines of religious thought and sentiment was the idolatrous and pagan world. With it all masonic doctrine, at least in its purity, was exti
nct, although there mingled with it, and at times to some extent influenced it, an offshoot from the other line, to which attention will be soon directed.
The second of these lines consisted, as has already been said, of the patriarchs and priests, who preserved in all their purity the two great masonic doctrines of the unity of God and the immortality of the soul.
This line embraced, then, what, in the language of recent masonic writers, has been designated as the Primitive Freemasonry of Antiquity.
Now, it is by no means intended to advance any such gratuitous and untenable theory as that proposed by some imaginative writers, that the Freemasonry of the patriarchs was in its organization, its ritual, or its symbolism, like the system which now exists. We know not indeed, that it had a ritual, or even a symbolism. I am inclined to think that it was made up of abstract propositions, derived from antediluvian traditions. Dr.
Oliver thinks it probable that there were a few symbols among these Primitive and Pure Freemasons, and he enumerates among them the serpent, the triangle, and the point within a circle; but I can find no authority for the supposition, nor do I think it fair to claim for the order more than it is fairly entitled to, nor more than it can be fairly proved to possess. When Anderson calls Moses a Grand Master, Joshua his Deputy, and Aholiab and Bezaleel Grand Wardens, the expression is to be looked upon simply as a façon de parler, a mode of speech entirely figurative in its character, and by no means intended to convey the idea which is entertained in respect to officers of that character in the present system. It would, undoubtedly, however, have been better that such language should not have been used.
All that can be claimed for the system of Primitive Freemasonry, as practised by the patriarchs, is, that it embraced and taught the two great dogmas of Freemasonry, namely, the unity of God, and the immortality of the soul. It may be, and indeed it is highly probable, that there was a secret doctrine, and that this doctrine was not indiscriminately communicated. We know that Moses, who was necessarily the recipient of the knowledge of his predecessors, did not publicly teach the doctrine of the immortality of the soul. But there was among the Jews an oral or secret law which was never committed to writing until after the captivity; and this law, I suppose, may have contained the recognition of those dogmas of the Primitive Freemasonry.
The Symbolism of Freemasonry by Albert G. Mackey Page 2
