Symbolism.

val building societies . For instance , the rough stone , thr cubic stone , the drawing-board , compasses and square , the three pillars , apron , hammer , trowel , and other similar emblems . Masonry teaches by those figures and symbols the idea

that the Brotherhood is a society of real workmen , their aim being the erection of an intellectual temple . Even tho symbolic name of the work wo perform , which we call art—Masonry already represents this fundamental thought in a sensible manner , and directs us to work , and to build .

Masonry has at all times , and in the face of all aberrations and antagonistic endeavours , invariably stuck to this original symbolic manner of teaching , so that to-day our symbols and ceremonies , with only immaterial deviations , are the same everywhere .

Our Order has no outer form of government to hold it together , but only a fundamental thought , or idea , in common , which has been expressed with different words , at different times , and at different places , but which is represented everywhere under the same symbols . If

Freemasonry had fixed dogmas then a time would undoubtedly come when individual criticism by local alterations of the dogmas would at the same time also rend asunder the tie by which it is held together , as is the case with most of the societies of common life .

By her symbols alone Freemasonry unites the most heterogenous nationalities and creeds , and still speaks to every brother an intelligible language . If he is in a foreign country , among brethren speaking a strange tongue ; if be does not understand what the speakers are saying , by

contemplating the Masonic symbols he will nevertheless feel at home , and will feel that even there he is in his own circle , and be edified and strengthened by the mystical expressiveness of the symbols . The sxjmlols are the universal language of Freemasonry .

These remarks will perhaps suffice to show that the symbols form an indispensable part of the Royal Art ; however , there still remains the question to be answered , " Are they only externals , empty ceremonies , which have no intrinsic value ?"

Perhaps only he who has not entered any deeper into tho true spirit of Freemasonry will be in doubt for an answer to this question ; like the profane world , who often enough condemn our symbolic teachings , the formalities of the reception and such like things , as being no longer in

accordance with the progressive spirit of our century , and they are astonished because we , who call ourselves enlighteners of the mind , obstinately cling to these old and apparently useless forms , sayings , and workings , and practise them , whilst outside the Lodges time restlessly presses on .

If this often-expressed opinion were a correct one , then our exertions should be directed towards abolishing this ancient manner of teaching . Apart from this , however , it would be next to impossible to introduce new symbols at the present time ; and this opinion is for all that not a

correct one , for our whole modern society , also outside of the Lodge , still clings , though in a great measure uncon sciously , firmly to symbolism in some form or other , as numerous examples , especially in the most important moments of life , will prove .

Is , for instance , the reception of the new-born babe into the religious community , the baptism and the benediction , the sprinkling with consecrated water , or the wounding of a certain part of the body , no symbolic action ? Is there no symbolism in the change of rings before marriage , and

do we not perform numerous symbolic actions in burying our dead ? When the warrior , with eyes growing dim , looks upon the standard or the eagle , and , conscious of having torn them from the hand of the enemy , cheerfully dies , is not that symbolism ? Take away this and the standard becomes a shred , and the eagle a piece of metal .

When the priest , in pious devotion , shows the holy host to the kneeling mass , all the devout , hardly venturing to look up , lower their heads to tbe ground ; is nob that symbolism ? Take away the illusion of this language of sio-ns , and tho

consecrated emblem becomes a simple wafer . And when the mi ghtiest on earth kneel in the high arched dome in order to be anointed by a drop of oil before is placed the symbol of might , the crown , upon their heads , is not that called acting symbolically ?

Not only in the most important moments of our life do we willingly submit to the stimulating effect of symbolic influence , but in every day life we meet many symbols which serve as emblems or signs to remind us of , and

Symbolism.

awaken in us , the idea which originally has been more or less akin to the same . So , for instance , the wheel , or the snako biting its own fail , as a symbol of the eternal circulation , of origin and decay in the world ; the lion as the symbol of strength

and courage ; tho bull or the grain of seed as the symbol of plenteousness ; the butterfly as the symbol of sleep , of the soul and of immortality ; the white lamb as symbol of innocence , enduring and suffering , the ring as symbol of

eternity , constancy and fidelity ; the rose as the symbol of secrecy . Is not the greeting , by the grasp of the hand , the embrace , aye even the kiss , a symbol which other nations replace by rubbing their noses together , or such like actions ?

In the Christian Church the principal symbol is the cross . In Mahometanism it is the half-moon , the symbol of baptism is the water , as bread and wine are the symbols

of the Lord ' s Supper . Are not all these symbols full of meaning ? Is there not hidden an abundance of thoughts of which we instinctively become conscious on beholding them .

In affairs of state the sceptre and the crown pass for the symbols of power , the sword for the symbol of justice . It is true there exists a characteristic distinction between profane and Masonic symbolism , inasmuch as the former is forced upon us by education , whilst the Freemason has to

learn his symbolism at a later period of his life ; he then voluntarily places himself under the influence of the sym . bolic teaching , and remains under its influence as long as it agrees with his inclinations and feelings , his views aud ideas , and as long as he feels its animative and improving

power . Symbols alone , however , are only the shell that hides the kernel ; whoever wants to get at the latter must pierce the former . The symbol is to the word what poesy is to prose . The word exactly denotes the idea , whilst the

symbol is vague , leaving a freer scope to imagination . Even as is said of the word , " The letter is dead , only the spirit gives life ; " in like manner it may be said of the symbols , "The sign is dead only , the spirit gives life . " Although the symbol now appears to be without any

especial virtue , it is a valuable incentive to reflection , and in this respect , serves for our Masonic improvement and perfection ; it reminds us better than words can do to practise all those virtues which are a real ornament to mankind , Therefore the application of the symbols will

only benefit us if in practical life we also make use of all that which we practise figuratively , and firmly impress upon our minds by reflection . So , for instance , the square , signifying the idea of right and duty , should serve as the

image of the strict and always renewed selt examination of our actions that we may act free from self interest and ill-will , prompted solely ' by an inner impulse , without any outer compulsion or reluctant necessity in full perception of right and duty .

We should never forget that we ourselves are the stones on which the temple is to be made , therefore let us always bear in mind when we are cutting and polishing the rough stone , after square and level , that we are only performing this work on ourselves .

In order to answer the question " whether and by what means the symbols can lead us the wrong way ? " in the affirmative , we need only to look npon the many Masonic

blunders of our predecessors . There was a time in Masonry when the spirit was almost stifled by forms , when the correct interpretation of the symbols was misstated and falsified by carrying into , and constraint out of them something which was not and

could not have been their original meaning . Here liesthe danger against which the history of Freemasonry cautions us in numerous dark pictures ; a danger which , even at the present time , is not quite removed , and of which only one example—the Bible—shall bear testimony . The Bible—a consecrated document of mankind—is the

first of the three great lights ; it is to us , like compasses and square , the symbol ; thence follows that it is placed on the altar less because of its contents than because of its symbolic meaning . It signifies and represents — as Bro . Krause expresses it , so beautifully—the idea of God .

The Bible is to Masonry not what it is to the church , the book of religion , but only the symbolism of godliness , which recognises liberty in matters of conscience and religion , leaving to each Freemason his religions conviction and bis manner of worshipping God . Now , although even our historically most important fun-