the origin and progress of freemasonry.
any inquiry into the symbolism and philosophy of freemasonry must necessarily be preceded by a brief investigation of the origin and history of the institution. ancient and universal as it is, whence did it arise? what were the accidents connected with its birth? from what kindred or similar association did it spring? or was it original and autochthonic, independent, in its inception, of any external influences, and unconnected with any other institution? these are questions which an intelligent investigator will be disposed to propound in the very commencement of the inquiry; and they are questions which must be distinctly answered before he can be expected to comprehend its true character as a symbolic institution. he must know something of its antecedents, before he can appreciate its character.
but he who expects to arrive at a satisfactory solution of this inquiry must first—as a preliminary absolutely necessary to success—release himself from the influence of an error into which novices in masonic philosophy are too apt to fall. he must not confound the doctrine of freemasonry with its outward and extrinsic form. he must not suppose that certain usages and ceremonies, which exist at this day, but which, even now, are subject to extensive variations in different countries, constitute the sum and substance of freemasonry. "prudent antiquity," says lord coke, "did for more solemnity and better memory and observation of that which is to be done, express substances under ceremonies." but it must be always remembered that the ceremony is not the substance. it is but the outer garment which covers and perhaps adorns it, as clothing does the human figure. but divest man of that outward apparel, and you still have the microcosm, the wondrous creation, with all his nerves, and bones, and muscles, and, above all, with his brain, and thoughts, and feelings. and so take from masonry these external ceremonies, and you still have remaining its philosophy and science. these have, of course, always continued the same, while the ceremonies have varied in different ages, and still vary in different countries.
the definition of freemasonry that it is "a science of morality, veiled in allegory, and illustrated by symbols," has been so often quoted, that, were it not for its beauty, it would become wearisome. but this definition contains the exact principle that has just been enunciated. freemasonry is a science—a philosophy—a system of doctrines which is taught, in a manner peculiar to itself, by allegories and symbols. this is its internal character. its ceremonies are external additions, which affect not its substance.
now, when we are about to institute an inquiry into the origin of freemasonry, it is of this peculiar system of philosophy that we are to inquire, and not of the ceremonies which have been foisted on it. if we pursue any other course we shall assuredly fall into error.
thus, if we seek the origin and first beginning of the masonic philosophy, we must go away back into the ages of remote antiquity, when we shall find this beginning in the bosom of kindred associations, where the same philosophy was maintained and taught. but if we confound the ceremonies of masonry with the philosophy of masonry, and seek the origin of the institution, moulded into outward form as it is to-day, we can scarcely be required to look farther back than the beginning of the eighteenth century, and, indeed, not quite so far. for many important modifications have been made in its rituals since that period.
having, then, arrived at the conclusion that it is not the masonic ritual, but the masonic philosophy, whose origin we are to investigate, the next question naturally relates to the peculiar nature of that philosophy.
now, then, i contend that the philosophy of freemasonry is engaged in the contemplation of the divine and human character; of god as one eternal, self-existent being, in contradiction to the mythology of the ancient peoples, which was burdened with a multitude of gods and goddesses, of demigods and heroes; of man as an immortal being, preparing in the present life for an eternal future, in like contradiction to the ancient philosophy, which circumscribed the existence of man to the present life.
these two doctrines, then, of the unity of god and the immortality of the soul, constitute the philosophy of freemasonry. when we wish to define it succinctly, we say that it is an ancient system of philosophy which teaches these two dogmas. and hence, if, amid the intellectual darkness and debasement of the old polytheistic religions, we find interspersed here and there, in all ages, certain institutions or associations which taught these truths, and that, in a particular way, allegorically and symbolically, then we have a right to say that such institutions or associations were the incunabula—the predecessors—of the masonic institution as it now exists.
with these preliminary remarks the reader will be enabled to enter upon the consideration of that theory of the origin of freemasonry which i advance in the following propositions:—
1. in the first place, i contend that in the very earliest ages of the world there were existent certain truths of vast importance to the welfare and happiness of humanity, which had been communicated,—no matter how, but,—most probably, by direct inspiration from god to man.
2. these truths principally consisted in the abstract propositions of the unity of god and the immortality of the soul. of the truth of these two propositions there cannot be a reasonable doubt. the belief in these truths is a necessary consequence of that religious sentiment which has always formed an essential feature of human nature. man is, emphatically, and in distinction from all other creatures, a religious animal. gross commences his interesting work on "the heathen religion in its popular and symbolical development" by the statement that "one of the most remarkable phenomena of the human race is the universal existence of religious ideas—a belief in something supernatural and divine, and a worship corresponding to it." as nature had implanted the religious sentiment, the same nature must have directed it in a proper channel. the belief and the worship must at first have been as pure as the fountain whence they flowed, although, in subsequent times, and before the advent of christian light, they may both have been corrupted by the influence of the priests and the poets over an ignorant and superstitious people. the first and second propositions of my theory refer only to that primeval period which was antecedent to these corruptions, of which i shall hereafter speak.
3. these truths of god and immortality were most probably handed down through the line of patriarchs of the race of seth, but were, at all events, known to noah, and were by him communicated to his immediate descendants.
4. in consequence of this communication, the true worship of god continued, for some time after the subsidence of the deluge, to be cultivated by the noachidae, the noachites, or the descendants of noah.
5. at a subsequent period (no matter when, but the biblical record places it at the attempted building of the tower of babel), there was a secession of a large number of the human race from the noachites.
6. these seceders rapidly lost sight of the divine truths which had been communicated to them from their common ancestor, and fell into the most grievous theological errors, corrupting the purity of the worship and the orthodoxy of the religious faith which they had primarily received.
7. these truths were preserved in their integrity by but a very few in the patriarchal line, while still fewer were enabled to retain only dim and glimmering portions of the true light.
8. the first class was confined to the direct descendants of noah, and the second was to be found among the priests and philosophers, and, perhaps, still later, among the poets of the heathen nations, and among those whom they initiated into the secrets of these truths. of the prevalence of these religious truths among the patriarchal descendants of noah, we have ample evidence in the sacred records. as to their existence among a body of learned heathens, we have the testimony of many intelligent writers who have devoted their energies to this subject. thus the learned grote, in his "history of greece," says, "the allegorical interpretation of the myths has been, by several learned investigators, especially by creuzer, connected with the hypothesis of an ancient and highly instructed body of priests, having their origin either in egypt or in the east, and communicating to the rude and barbarous greeks religious, physical, and historical knowledge, under the veil of symbols." what is here said only of the greeks is equally applicable to every other intellectual nation of antiquity.
9. the system or doctrine of the former class has been called by masonic writers the "pure or primitive freemasonry" of antiquity, and that of the latter class the "spurious freemasonry" of the same period. these terms were first used, if i mistake not, by dr. oliver, and are intended to refer—the word pure to the doctrines taught by the descendants of noah in the jewish line and the word spurious to his descendants in the heathen or gentile line.
10. the masses of the people, among the gentiles especially, were totally unacquainted with this divine truth, which was the foundation stone of both species of freemasonry, the pure and the spurious, and were deeply immersed in the errors and falsities of heathen belief and worship.
11. these errors of the heathen religions were not the voluntary inventions of the peoples who cultivated them, but were gradual and almost unavoidable corruptions of the truths which had been at first taught by noah; and, indeed, so palpable are these corruptions, that they can be readily detected and traced to the original form from which, however much they might vary among different peoples, they had, at one time or another, deviated. thus, in the life and achievements of bacchus or dionysus, we find the travestied counterpart of the career of moses, and in the name of vulcan, the blacksmith god, we evidently see an etymological corruption of the appellation of tubal cain, the first artificer in metals. for vul-can is but a modified form of baal-cain, the god cain.
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 r?le 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 constructed 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.
