Page:Catholic Encyclopedia, volume 9.djvu/835

 MASONRY

779

ISASONRY

«onry." And Boyd, the Grand Orator of Missouri, confirms: " It is from the beginning to the end symbol, symbol, symbol" (Chr., 1902 I, 167).

The principal advantages of this symbolism, which is not peculiar to Freemasonry but refers to the mjrsteries and doctrines of all ages and of all factors of civiliza- tion, are the following: (1) As it is adaptable to all possible opinions, doctrines, and tastes, it attracts the candidate and fascinates the initiated. (2) It pre- serves the unsectarian unity of Freemasonry in spite of profound differences in religion, race, national feel- ing, and individual tendencies. (3) It sums up the theoretical and practical wisdom of all ages and na- tions in a universally intelligible language. (4) It trains the Mason to consider existing institutions, reli- gioiis, political, and social, as passing phases of human evolution and to discover by his own study the reforms to be realized in behalf of Masonic progress, and the means to realize them. (5) It teacnes him to see in prevailing doctrines and dogmas merely subjective conceptions or changing 6>Tnbols of a deeper umversal truth in the sense of Masonic ideals. (6) It allows Freemasonry to conceal its real purposes from the profane and even from those among the initiated, who are unable to appreciate those aims, as Masonry in- tends. '* Masonry ", says Pike, " jealously conceals its secrets and intentionally leadiJ conceitedf interpreters astray " [( 1), 1 05]. " Part of the Symbols are displayed , . . to the Initiated, but he is intentionally misled by false interpretations "[(1), 819]. "The initiated are few though many hear the Thyrsus " [( 1 ), 355]. ** The mean- ing of the Symbols is not unfolded at once. We give you hints only in general. You must study out the recondite and mysterious meaning for yourself" [(3), 128]. " It is for each individual Mason to discover the secret of Masonry by reflection on its symbols and a wise consideration jof what is said and. done in the work " [( 1 ), 2 1 8]. " The universal cry throughout the Masonic world", says Mackey (Inner Sanctuary I, 311), "is for light; our lodges are henoefolili to be schools, our labour is to be study, our wages are to be learning; the types and symbols, the myths and allegories of the institution are only beginning to be investigated with reference to the ultimate meaning and Freemasons now thoroughly understand that often quoted definition, that Masonry is a science of mo- rality veiled in allegory and illustrated by s>Tnbols."

Iklasonic symbols can be and are interpreted in dif- ferent senses. By orthodox Anglican ecclesiastics the whole symbolism of the Old and New Testament con- nected with the symbolism of the Temple of Solomon was treated as Masonic symbolism and Masonry as the "handmaid of religion" (Oliver, Hist. Landmarks, I, 128) which, "in almost every part of every degree refers distinctly and plainly to a crucified Saviour" (OUver, ibid., I, 146, 65; 11^ 7 sq.). Many Masonic authors in the Latin countries (Clavel, Ilagnon, etc.) and some of the principal Anglo-American authors (Pike, Mackey, etc.) declare, that Masonic symbolism in its original and proper meaning refers above all to the solar and phallic worship of the ancient mysteries, especially the Egyptian [Pike (1), 771 sq.]. " It is in the antique symbols and their occult meaning", says Pike [(4), 3971 "that the true secrets of Freemasonry consist. These must reveal its nature and true pur- poses." In conformity with this rule of interpretation, the letter G in the symbol of Glory (Blazing Star) or the Greek Gamma (square), summing up all Masonry is very commonly explained as meaning "generation"; the initial letter ot the tetragrammaton iT]r\^ and the whole name is explained as male or male-female prin- ciple [Pike (1), 698 sq., 751, 849; (4), IV, 342 sq.; Mackey, "Symbolism, 112 sqq., 186 sqq.; see also Preuss, "American Freemasonry", 175 sqq.]. In the same sense according to the ancient interpretation are explained the two pillars Boaz and Jachm; the Rose- oroix (a croes with a rose in the centre); the point within

the circle; the "vesica piscis". the well-known sign for the Saviour; the triple Tau; Sun and Moon; Hiram and Christ (Osiris); the coffin; the Middle Chamber and even the San eta Sanctorum, as ad^'ta or most holy parts of each temple, usually contained hideous objects of phalUc worship (Mackey, " Dictionary ", s. v. rhaUus; Oliver, "Signs'\ 206-17; V. Longo, La Mass. Specul.).

As Masons even in their official lectures and rituals, generally claim an Egyptian origin for Masonic sym- bolism and a close "affinity" of "masonic usages and customs with those of the Ancient Egyptians " [Ritual. I (first) degree], such interpretations are to be deemed officially authorized. Pike says, moreover, that "al- most every one of the ancient Masonic symbols " has " four distinct meanings, one as it were within the other, the moral, political, philosophical and spiritual meaning" [Pike (3), 128]. From the political point of view Pike with many other Anglo-American Scotch l^fasons interprets all Masonic symbolism in the sense of a systematic struggle against every kind of political and religious " despotism ". Hiram, Christ, Molay are regarded only as representatives of "Humanity the "Apostles of Liberty, EquaUty, Fraternity" [Pike (4), 141]. The Cross (a double or quadniple aquare) is " no specific Christian symbol ", " to all of us it is an emblem of Nature and of Eternal life; whether of them only let each say for himself" (Pike, ibid., 100 sq.). The Cross X (Christ) was the Sign of the Creative Wisdom or Logos, the Son of God. Mithraism signed its soldiers on the forehead with a cross, etc. [(1), 291 sq.]. I. N. R. I., the inscription on the Crass is, Masonically read: " Igne Natura Rcnovatur Integra ". The regen- eration of nature by the influence of the sun symbol- izes the spiritual regeneration of mankind by the sacred fire (truth and love) of Masonrv, as a purely natural- istic institution [Pike (4), 111,^81; (1), 291; Ragon, 1. c, 76-86]. "The first assassin of Iliram is RmjaUy as the common type of tyranny ", striking "with its rule of iron at the throat of Hiram and making free- dom of speech treason." The second assassin is the Pontificate (Papacv) " aiming the square of steel at the heart of the victim" [(4), I, 288 sq.]. Christ dy- ing on Calvary is for Masonry " the greatest among the apostles of Humanity, braving Roman despotism and the fanaticism and bigotryof the priesthood (ibid., Ill, 142 sq.). Under the svmbol of the Cross. " the legions of freedom shall march to victory" (ibid., Ill, 146).

The Kadosh (thirtieth degree), trampling on the papal tiara and the royal crown, is destined to wreak a just vengeance on these " liigh criminals " for the mur- der of Molav (ibid., IV, 474 sq.), and " as the apostle of truth and the rights of man" (ibid. J[V, 478), to deliver mankind "from the bondage of Despotism and the thraldom of spiritual T\Tamiy" (ibid., IV, 476). "In most rituals of this degree everything breathes ven- geance" against religious and political "Despotism" (ibid., IV, 547). Thus Masonic symbols are said to be " radiant of ideas, which should penetrate the soul of every Mason and be clearly reflected in his character and conduct, till he become a pillar of strength to the fratemitv" ("Masonic Advocate" of Indianapolis, Chr., 1900, 1 296). "There is no iota of Masonic Rit- ual", adds the "Voice" of Chicago, "which is void of significance" (Chr., 1897, II, 83). These inteipreta- tions, it is true, are not officially adopted in Anglo- American craft rituals; but they appear fully author- ized, though not the only ones auttiorized even by its system and by the first two articles of the "Old Charge" (1723), which contains the fundamental law of Freemasonry. As to the unsectarian character of Masonry and its symbolism. Pike justly remarks: "Masonry propagates no creed, except its own most simple and sublime one taught by Nature and Reason. There has never been a false Religion in the world. The permanent one universal revelation is written in visible Nature and expkdned by the Reason and is completed by the wise analogies of faith. There is but