"Hands," says Wemyss, in his "Clavis Symbolica," "are the symbols of human actions; pure hands are pure actions; unjust hands are deeds of injustice." There are numerous references in sacred and profane writers to this symbolism. The washing of the hands has the outward sign of an internal purification. Hence the Psalmist says, "I will wash my hands in innocence, and I will encompass thine altar, Jehovah."
In the ancient Mysteries the washing of the hands was always an introductory ceremony to the initiation, and, of course, it was used symbolically to indicate the necessity of purity from crime as a qualification of those who sought admission into the sacred rites; and hence on a temple in the Island of Crete this inscription was placed: "Cleanse your feet, wash your hands, and then enter."
Indeed, the washing of hands, as symbolic of purity, was among the ancients a peculiarly religious rite. No one dared to pray to the gods until he had cleansed his hands. Thus Homer makes Hector say,--
[Greek: "Chersi d' a)ni/Ptoisin Dii+lei/bein A(zomai."]--Iliad, vi. 266.
"I dread with unwashed hands to bring My incensed wine to Jove an offering."
In a similar spirit of religion, Æneas, when leaving burning Troy, refuses to enter the temple of Ceres until his hands, polluted by recent strife, had been washed in the living stream.
"Me bello e tanto digressum et cæde recenti, Attrectare nefas, donec me flumine vivo Abluero."--Æn. ii. 718.
"In me, now fresh from war and recent strife, 'Tis impious the sacred things to touch Till in the living stream myself I bathe."
The same practice prevailed among the Jews, and a striking instance of the symbolism is exhibited in that well-known action of Pilate, who, when the Jews clamored for Jesus, that they might crucify him, appeared before the people, and, having taken water, washed his hands, saying at the same time, "I am innocent of the blood of this just man. See ye to it." In the Christian church of the middle ages, gloves were always worn by bishops or priests when in the performance of ecclesiastical functions. They were made of linen, and were white; and Durandus, a celebrated ritualist, says that "by the white gloves were denoted chastity and purity, because the hands were thus kept clean and free from all impurity."
There is no necessity to extend examples any further. There is no doubt that the use of the gloves in Masonry is a symbolic idea borrowed from the ancient and universal language of symbolism, and was intended, like the apron, to denote the necessity of purity of life.
We have thus traced the gloves and the apron to the same symbolic source.
Let us see if we cannot also derive them from the same historic origin.
The apron evidently owes its adoption in Freemasonry to the use of that necessary garment by the operative masons of the middle ages. It is one of the most positive evidences--indeed we may say, absolutely, the most tangible evidence--of the derivation of our speculative science from an operative art. The builders, who associated in companies, who traversed Europe, and were engaged in the construction of palaces and cathedrals, have left to us, as their descendants, their name, their technical language, and that distinctive piece of clothing by which they protected their garments from the pollutions of their laborious employment. Did they also bequeath to us their gloves? This is a question which some modern discoveries will at last enable us to solve.
M. Didron, in his "Annales Archeologiques," presents us with an engraving, copied from the painted glass of a window in the cathedral of Chartres, in France. The painting was executed in the thirteenth century, and represents a number of operative masons at work. Three of them are adorned with laurel crowns. May not these be intended to represent the three officers of a lodge? All of the Masons wear gloves. M. Didron remarks that in the old documents which he has examined, mention is often made of gloves which are intended to be presented to masons and stone-cutters. In a subsequent number of the "Annales," he gives the following three examples of this fact:--
In the year 1331, the Chatelan of Villaines, in Duemois, bought a considerable quantity of gloves, to be given to the workmen, in order, as it is said, "to shield their hands from the stone and lime."
In October, 1383, as he learns from a document of that period, three dozen pairs of gloves were bought and distributed to the masons when they commenced the buildings at the Chartreuse of Dijon.
And, lastly, in 1486 or 1487, twenty-two pair of gloves were given to the masons and stone-cutters who were engaged in work at the city of Amiens.
It is thus evident that the builders--the operative masons--of the middle ages wore gloves to protect their hands from the effects of their work.
It is equally evident that the speculative masons have received from their operative predecessors the gloves as well as the apron, both of which, being used by the latter for practical uses, have been, in the spirit of symbolism, appropriated by the former to "a more noble and glorious purpose."
XXI.
The Rite of Circumambulation.
The rite of circumambulation will supply us with another ritualistic symbol, in which we may again trace the identity of the origin of Freemasonry with that of the religious and mystical ceremonies of the ancients.
"Circumambulation" is the name given by sacred archaeologists to that religious rite in the ancient initiations which consisted in a formal procession around the altar, or other holy and consecrated object.
The prevalence of this rite among the ancients appears to have been universal, and it originally (as I shall have occasion to show) alluded to the apparent course of the sun in the firmament, which is from east to west by the way of the south.
In ancient Greece, when the priests were engaged in the rites of sacrifice, they and the people always walked three times around the altar while chanting a sacred hymn or ode. Sometimes, while the people stood around the altar, the rite of circumambulation was performed by the priest alone, who, turning towards the right hand, went around it, and sprinkled it with meal and holy water. In making this circumambulation, it was considered absolutely necessary that the right side should always be next to the altar, and consequently, that the procession should move from the east to the south, then to the west, next to the north, and afterwards to the east again. It was in this way that the apparent revolution was represented.
This ceremony the Greeks called moving [Greek: ek dexia en dexia], from the right to the right, which was the direction of the motion, and the Romans applied to it the term dextrovorsum, or dextrorsum, which signifies the same thing. Thus Plautus makes Palinurus, a character in his comedy of "Curculio," say, "If you would do reverence to the gods, you must turn to the right hand." Gronovius, in commenting on this passage of Plautus, says, "In worshipping and praying to the gods they were accustomed to turn to the right hand."
A hymn of Callimachus has been preserved, which is said to have been chanted by the priests of Apollo at Delos, while performing this ceremony of circumambulation, the substance of which is, "We imitate the example of the sun, and follow his benevolent course."
It will be observed that this circumambulation around the altar was accompanied by the singing or chanting of a sacred ode. Of the three parts of the ode, the strophe, the antistrophe, and the epode, each was to be sung at a particular part of the procession. The analogy between this chanting of an ode by the ancients and the recitation of a passage of Scripture in the masonic circumambulation, will be at once apparent.
Among the Romans, the ceremony of circumambulation was always used in the rites of sacrifice, of expiation or purification. Thus Virgil describes Corynasus as purifying his companions, at the funeral of Misenus, by passing three times around them while aspersing them with the lustral waters; and to do so conveniently, it was necessary that he should have moved with his right hand towards them.
"Idem ter socios pura circumtulit unda, Spargens rore levi et ramo felicis olivæ." Æn. vi. 229.
"Thrice with pure water compassed he the crew, Sprinkling, with olive branch, the gentle dew."
In fact, so common
was it to unite the ceremony of circumambulation with that of expiation or purification, or, in other words, to make a circuitous procession, in performing the latter rite, that the term lustrare, whose primitive meaning is "to purify," came at last to be synonymous with circuire, to walk round anything; and hence a purification and a circumambulation were often expressed by the same word.
Among the Hindoos, the same rite of circumambulation has always been practised. As an instance, we may cite the ceremonies which are to be performed by a Brahmin upon first rising from bed in the morning, an accurate account of which has been given by Mr. Colebrooke in the "Asiatic Researches." The priest, having first adored the sun while directing his face to the east, then walks towards the west by the way of the south, saying, at the same time, "I follow the course of the sun," which he thus explains: "As the sun in his course moves round the world by the way of the south, so do I follow that luminary, to obtain the benefit arising from a journey round the earth by the way of the south." [93]
Lastly, I may refer to the preservation of this rite among the Druids, whose "mystical dance" around the cairn, or sacred stones, was nothing more nor less than the rite of circumambulation. On these occasions the priest always made three circuits, from east to west, by the right hand, around the altar or cairn, accompanied by all the worshippers. And so sacred was the rite once considered, that we learn from Toland[94] that in the Scottish Isles, once a principal seat of the Druidical religion, the people "never come to the ancient sacrificing and fire-hallowing cairns, but they walk three times around them, from east to west, according to the course of the sun." This sanctified tour, or round by the south, he observes, is called Deiseal, as the contrary, or unhallowed one by the north, is called Tuapholl. And he further remarks, that this word Deiseal was derived "from Deas, the right (understanding hand) and soil, one of the ancient names of the sun, the right hand in this round being ever next the heap."
I might pursue these researches still further, and trace this rite of circumambulation to other nations of antiquity; but I conceive that enough has been said to show its universality, as well as the tenacity with which the essential ceremony of performing the motion a mystical number of times, and always by the right hand, from the east, through the south, to the west, was preserved. And I think that this singular analogy to the same rite in Freemasonry must lead us to the legitimate conclusion, that the common source of all these rites is to be found in the identical origin of the Spurious Freemasonry or pagan mysteries, and the pure, Primitive Freemasonry, from which the former seceded only to be deteriorated.
In reviewing what has been said on this subject, it will at once be perceived that the essence of the ancient rite consisted in making the circumambulation around the altar, from the east to the south, from the south to the west, thence to the north, and to the east again.
Now, in this the masonic rite of circumambulation strictly agrees with the ancient one.
But this circuit by the right hand, it is admitted, was done as a representation of the sun's motion. It was a symbol of the sun's apparent course around the earth.
And so, then, here again we have in Masonry that old and often-repeated allusion to sun-worship, which has already been seen in the officers of a lodge, and in the point within a circle. And as the circumambulation is made around the lodge, just as the sun was supposed to move around the earth, we are brought back to the original symbolism with which we commenced--that the lodge is a symbol of the world.
XXII.
The Rite of Intrusting, and the Symbolism of Light.
The rite of intrusting, to which we are now to direct our attention, will supply us with many important and interesting symbols.
There is an important period in the ceremony of masonic initiation, when the candidate is about to receive a full communication of the mysteries through which he has passed, and to which the trials and labors which he has undergone can only entitle him. This ceremony is technically called the "rite of intrusting," because it is then that the aspirant begins to be intrusted with that for the possession of which he was seeking.[95] It is equivalent to what, in the ancient Mysteries, was called the "autopsy," [96] or the seeing of what only the initiated were permitted to behold.
This rite of intrusting is, of course, divided into several parts or periods; for the aporreta, or secret things of Masonry, are not to be given at once, but in gradual progression. It begins, however, with the communication of LIGHT, which, although but a preparation for the development of the mysteries which are to follow, must be considered as one of the most important symbols in the whole science of masonic symbolism. So important, indeed, is it, and so much does it pervade with its influence and its relations the whole masonic system, that Freemasonry itself anciently received, among other appellations, that of Lux, or Light, to signify that it is to be regarded as that sublime doctrine of Divine Truth by which the path of him who has attained it is to be illuminated in his pilgrimage of life.
The Hebrew cosmogonist commences his description of the creation by the declaration that "God said, Let there be light, and there was light"--a phrase which, in the more emphatic form that it has received in the original language of "Be light, and light was," [97] is said to have won the praise, for its sublimity, of the greatest of Grecian critics. "The singularly emphatic summons," says a profound modern writer,[98] "by which light is called into existence, is probably owing to the preëminent utility and glory of that element, together with its mysterious nature, which made it seem as
'The God of this new world,'
and won for it the earliest adoration of mankind."
Light was, in accordance with this old religious sentiment, the great object of attainment in all the ancient religious Mysteries. It was there, as it is now, in Masonry, made the symbol of truth and knowledge. This was always its ancient symbolism, and we must never lose sight of this emblematic meaning, when we are considering the nature and signification of masonic light. When the candidate makes a demand for light, it is not merely for that material light which is to remove a physical darkness; that is only the outward form, which conceals the inward symbolism. He craves an intellectual illumination which will dispel the darkness of mental and moral ignorance, and bring to his view, as an eye-witness, the sublime truths of religion, philosophy, and science, which it is the great design of Freemasonry to teach.
In all the ancient systems this reverence for light, as the symbol of truth, was predominant. In the Mysteries of every nation, the candidate was made to pass, during his initiation, through scenes of utter darkness, and at length terminated his trials by an admission to the splendidly-illuminated sacellum, or sanctuary, where he was said to have attained pure and perfect light, and where he received the necessary instructions which were to invest him with that knowledge of the divine truth which it had been the object of all his labors to gain, and the design of the institution, into which he had been initiated, to bestow.
Light, therefore, became synonymous with truth and knowledge, and darkness with falsehood and ignorance. We shall find this symbolism pervading not only the institutions, but the very languages, of antiquity.
Thus, among the Hebrews, the word AUR, in the singular, signified light, but in the plural, AURIM, it denoted the revelation of the divine will; and the aurim and thummim, literally the lights and truths, constituted a part of the breastplate whence the high priest obtained oracular responses to the questions which he proposed.[99]
There is a peculiarity about the word "light," in the old Egyptian language, which is well worth consideration in this connection. Among the Egyptians, the hare was the hieroglyphic of eyes that are open; and it was adopted because that timid animal was supposed never to close his organs of vision, being always on the watch for his enemies. The hare was afterwards adopted by the priests as a symbol of the mental illumination or mystic light which was revealed to the neophytes, in the contemplation of divine truth, during the progress of their initiation; and hence, according
to Champollion, the hare was also the symbol of Osiris, their chief god; thus showing the intimate connection which they believed to exist between the process of initiation into their sacred rites and the contemplation of the divine nature. But the Hebrew word for hare is ARNaBeT. Now, this is compounded of the two words AUR, light, and NaBaT, to behold, and therefore the word which in the Egyptian denoted initiation, in the Hebrew signified to behold the light. In two nations so intimately connected in history as the Hebrew and the Egyptian, such a coincidence could not have been accidental. It shows the prevalence of the sentiment, at that period, that the communication of light was the prominent design of the Mysteries--so prominent that the one was made the synonyme of the other.[100]
The worship of light, either in its pure essence or in the forms of sun-worship and fire-worship, because the sun and the fire were causes of light, was among the earliest and most universal superstitions of the world. Light was considered as the primordial source of all that was holy and intelligent; and darkness, as its opposite, was viewed as but another name for evil and ignorance. Dr. Beard, in an article on this subject, in Kitto's Cyclopaedia of Biblical Literature, attributes this view of the divine nature of light, which was entertained by the nations of the East, to the fact that, in that part of the world, light "has a clearness and brilliancy, is accompanied by an intensity of heat, and is followed in its influence by a largeness of good, of which the inhabitants of less genial climates have no conception. Light easily and naturally became, in consequence, with Orientals, a representative of the highest human good.
The Symbolism of Freemasonry by Albert G. Mackey Page 10
