Preface.
Of the various modes of communicating
instruction to the uninformed, the masonic student is
particularly interested in two; namely, the instruction by
legends and that by symbols. It is to these two, almost
exclusively, that he is indebted for all that he knows, and for
all that he can know, of the philosophic system which is taught
in the institution. All its mysteries and its dogmas, which
constitute its philosophy, are intrusted for communication to
the neophyte, sometimes to one, sometimes to the other of these
two methods of instruction, and sometimes to both of them
combined. The Freemason has no way of reaching any of the
esoteric teachings of the Order except through the medium of a
legend or a symbol.
A legend differs from an historical
narrative only in this—that it is without documentary evidence
of authenticity. It is the offspring solely of tradition. Its
details may be true in part or in whole. There may be no
internal evidence to the contrary, or there may be internal
evidence that they are altogether false. But neither the
possibility of truth in the one case, nor the certainty of
falsehood in the other, can remove the traditional narrative
from the class of legends. It is a legend simply because it
rests on no written foundation. It is oral, and therefore
legendary.
In grave problems of history, such as the
establishment of empires, the discovery and settlement of
countries, or the rise and fall of dynasties, the knowledge of
the truth or falsity of the legendary narrative will be of
importance, because the value of history is impaired by the
imputation of doubt. But it is not so in Freemasonry. Here there
need be no absolute question of the truth or falsity of the
legend. The object of the masonic legends is not to establish
historical facts, but to convey philosophical doctrines. They
are a method by which esoteric instruction is communicated, and
the student accepts them with reference to nothing else except
their positive use and meaning as developing masonic dogmas.
Take, for instance, the Hiramic legend of the third degree. Of
what importance is it to the disciple of Masonry whether it be
true or false? All that he wants to know is its internal
signification; and when he learns that it is intended to
illustrate the doctrine of the immortality of the soul, he is
content with that interpretation, and he does not deem it
necessary, except as a matter of curious or antiquarian inquiry,
to investigate its historical accuracy, or to reconcile any of
its apparent contradictions. So of the lost keystone; so of the
second temple; so of the hidden ark: these are to him legendary
narratives, which, like the casket, would be of no value were it
not for the precious jewel contained within. Each of these
legends is the expression of a philosophical idea.
But there is another method of masonic
instruction, and that is by symbols. No science is more ancient
than that of symbolism. At one time, nearly all the learning of
the world was conveyed in symbols. And although modern
philosophy now deals only in abstract propositions, Freemasonry
still cleaves to the ancient method, and has preserved it in its
primitive importance as a means of communicating knowledge.
According to the derivation of the word
from the Greek, "to symbolize" signifies "to compare one thing
with another." Hence a symbol is the expression of an idea that
has been derived from the comparison or contrast of some object
with a moral conception or attribute. Thus we say that the plumb
is a symbol of rectitude of conduct. The physical qualities of
the plumb are here compared or contrasted with the moral
conception of virtue, or rectitude. Then to the Speculative
Mason it becomes, after he has been taught its symbolic meaning,
the visible expression of the idea of moral uprightness.
But although there are these two modes of
instruction in Freemasonry,—by legends and by symbols,—there
really is no radical difference between the two methods. The
symbol is a visible, and the legend an audible representation of
some contrasted idea—of some moral conception produced from a
comparison. Both the legend and the symbol relate to dogmas of a
deep religious character; both of them convey moral sentiments
in the same peculiar method, and both of them are designed by
this method to illustrate the philosophy of Speculative Masonry.
To investigate the recondite meaning of
these legends and symbols, and to elicit from them the moral and
philosophical lessons which they were intended to teach, is to
withdraw the veil with which ignorance and indifference seek to
conceal the true philosophy of Freemasonry.
To study the symbolism of Masonry is the
only way to investigate its philosophy. This is the portal of
its temple, through which alone we can gain access to the
sacellum where its aporrheta are concealed.
Its philosophy is engaged in the
consideration of propositions relating to God and man, to the
present and the future life. Its science is the symbolism by
which these propositions are presented to the mind.
The work now offered to the public is an
effort to develop and explain this philosophy and science. It
will show that there are in Freemasonry the germs of profound
speculation. If it does not interest the learned, it may
instruct the ignorant. If so, I shall not regret the labor and
research that have been bestowed upon its composition.
Albert G. Mackey, M.D
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