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SECOND SECTION.

Table of Contents

The second section of the first lecture, according to the system prevailing in this country, is occupied with an explanation of the symbolic meaning of the ceremonies that are detailed in the first; without, therefore, a knowledge of the second section, the first becomes barren and insignificant. It must, however, be confessed that many of the interpretations given in this section are unsatisfactory to the cultivated mind, and seem to have been adopted on the principle of the old Egyptians, who made use of symbols to conceal rather than to express their thoughts. Learned Masons have been, therefore, always disposed to go beyond the mere technicalities and stereotyped phrases of the lectures, and to look in the history and the philosophy of the ancient religions, and the organization of the ancient mysteries, for a true explanation of most of the symbols of Masonry, and there they have always been enabled to find this true interpretation. The usual lecture is, however, still preserved as a brief mode of acquiring a general knowledge of the mode of Masonic instruction, and as furnishing sufficient proof of the definition that "Freemasonry is a system of morality vailed in allegory and illustrated by symbols."⁶

PREPARATION.

There is much analogy between the preparation of tho candidate in Masonry and the preparation for entering the Temple, as practiced among the ancient Israelites. The Talmudical treatise entitled "Beracoth" prescribes the regulation in these words: "No man shall enter into the Lord's house with his staff (an offensive weapon), nor with his outer garment, nor with shoes on his feet, nor with money in his purse."

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Various passages of Scripture are referred to in this section as elucidating the traditions of Masonry on the subject of the Temple.

And we will cut wood out of Lebanon, as much as thou shalt need; and we will bring it to thee in floats by sea to Joppa; and thou shalt carry it up to Jerusalem.—2 Chron. ii. 16.

And the house, when it was in building, was built of stone made ready before it was brought thither: so that there was neither hammer, nor axe, nor any tool of iron heard in the house, while it was in building.—1 Kings vi. 7.

Josephus says: "The whole structure of the Temple was made with great skill, of polished stones, and those laid together so very harmoniously and smoothly, that there appeared to the spectators no sign of any hammer or other instrument of architecture, but as if, without any use of them, the entire materials had naturally united themselves together, so that the agreement of one part with another seemed rather to have been natural, than to have arisen from the force of tools upon them."

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Now this was the manner in former time in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave it to his neighbor: and this was a testimony in Israel.—Ruth iv. 7.

In the Ancient Mysteries the aspirant was always kept for a certain period in a condition of darkness. Hence darkness became the symbol of initiation. Applied to Masonic symbolism, it is intended to remind the candidate of his ignorance, which Masonry is to enlighten; of his evil nature, which Masonry is to purify; of the world, in whose obscurity he has been wandering, and from which Masonry is to rescue him.

Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.—Matthew vii. 7.

In the ancient initiations the candidate was never permitted to enter on the threshold of the temple or sacred cavern in which the ceremonies were to be conducted, until by the most solemn warning he had been impressed with the necessity of caution, secrecy, and fortitude.

PRAYER.

As Masons, we are taught never to commence any great or important undertaking without first invoking the blessing and protection of Deity, and this is because Masonry is a religious institution, and we thereby show our dependence on and out trust in God.

A BELIEF IN GOD.

This constitutes the sole creed of a Mason—at least, the only creed that he is required to profess. But such a profession is essentially and absolutely necessary, because, without a belief in a superintending Power, with the inevitable deduction from the purity and holiness of such a Being, that sin will be punished and virtue rewarded, there would be no sanction to a moral law, for the atheist would have no motive to keep a promise or to preserve an obligation.

THE LEFT SIDE.

The left side has always, apparently for a well-known physical reason, been deemed inferior to the right. The right side is the side of honor. "To sit on the right side of the king" was a mark of great favor. And the ancients were so impressed with this fact, that among them the words for left and unlucky were synonymous, as were also those for right and fortunate. The same peculiarity exists in our own language, where sinister means both left and inauspicious.

THE RIGHT HAND.

The right hand has in all ages been deemed an emblem of fidelity, and our ancient brethren worshiped Deity under the name of Fides or Fidelity, which was sometimes represented by two right hands joined, and sometimes by two human figures, holding each other by the right hands. * * * *

Numa was the first who erected an altar to Fides, under which name the goddess of oaths and honesty was worshiped. Obligations taken in her name were considered as more inviolable than any others.⁷

THE BADGE OF A MASON.

The lamb has in all ages been deemed an emblem of innocence; by the lambskin, the Mason is therefore reminded of that purity of life and conduct which is so essentially necessary to his gaining admission into the celestial Lodge above, where the Supreme Architect of the Universe presides.

THE FIRST INSTRUCTIONS.

The candidate receives those first instructions whereon to erect his future moral and Masonic edifice in a particular part of the Lodge, because as on the night of his initiation he commences the great task, which is never in his future Masonic life to be discontinued, of erecting in his heart a spiritual temple for the indwelling of God, of which the great material Temple at Jerusalem was but the symbol; and as each new duty which he learns, and each new virtue that he practices, becomes a living stone in that temple, it is proper that, respecting the whole system of symbolism, he should begin the labor of erecting a spiritual temple just as the operative mason would commence the construction of his material temple, by first laying the corner stone on which the future edifice is to arise. His first instructions constitute that corner-stone, and on it, when laid in its proper place, he constructs the moral and Masonic temple of his life.

THE LESSON OF CHARITY.

Although Freemasonry is indebted for its origin to its religious and philosophic character, yet charity, in the ordinary adaptation of relief of the distressed, becomes, although incidentally, a prominent feature in its teachings. And hence it has been well said, that there is no institution whose laws more strongly enforce, or whose precepts more earnestly inculcate, the virtue of charity. In allusion to the ceremony now under consideration, Tannehill remarks that "it is among the first lessons we are taught, when we pass the threshold of the mystic temple."