Magic Symbols In Masonry.

MAGIC SYMBOLS IN MASONRY .

( Continued from jiajfe 1 G 3 . ) IT is our grateful duty to acknowledge indebtedness to another explorer of our theme—Bro . T . B . Rosseterfor his communication of March 18 . He cites Ceres , the goddess of Corn , & c . : relative to this Deity or Genius wr

agree with Fellowes * in the surmise that she is especially symbolised in our Ritual in the pass-word to the 2 nd degree , under the name of Cybele , tho pronunciation of which has been corrupted . We have found a Rosicrncian MS ., which states that the Cross pointed with the letters DEUS is the

distinguishing mark of that Society . It is a symbol of Light , containing within its angles the letters L V X , and refers to the co-existence of God and Light , indicating also the omniscience of God and the immortality of tho soul . The same MS . gives a rule for tho Rosicrncian aspirant , as follows : —

1 . The first teaching of E . C . is to abandon entirely all vague and unprofitable speculation , and to concentrate the mind upon that which leads to truth . Truth must be the end of all study , and thus when the aspirant finds any favourite pre-conception in danger of being overturned , he must not pause in his investigations , but must

steadily pursue them ; truth demands tho sacrifice , and will yield a fitting reward . 2 . The mind must at once cast off all idiotic dreamings of the impossible , or rather the unnatural . Tho earth is a school of study , of trial , and of probation ; the fruits of which will bo gathered in

the hereafter . jjMany doctrines of tho utmost value have been perverted and misrepresented by the ignorant and unthinking . Many valuable teachings have been misunderstood from the mode of con - veying them , such as the Philosopher ' s Stone and the Water of Life . Tho one , as vulgarly known , turns everything to gold , tke other

prolongs life . It is needless to say that such meanings cannot apply to them , for with the one gold would becoire of loss account than the dust underneath the foot ; with the other the world would become overcrowded and men would die of famine . Two great truths wero concealed under these names . Those will be revealed to tho aspirant

at a fitting moment . 3 . Reason must guide the aspirant in his search after the truth . "Whatever seems improbable or allegorical must be carefully considered , and the true weight given to it . Much that is allegorical contains rare gold , even as the dark earth contains tho precious stones . But

allegories or improbable things must not be lightly dismissed . The man groping in the mud found a pearl . 4 . Mon are not born with the same virtue , vice and intellect . In ono virtue and intellect predominate , in another vice and intellect , whereas the generality of men are born virtuous , or vicious or

intellectual , in various degrees , however . But it is only virtue or vice , allied to intellect , that raises a man . above his fellows . The junction of mind and passion , whether of good or evil . If all were good , there could be no criterion . Without a shadow wo could not understand the light .

•5 . But reason must be of a grave and elevated character , men often call that reason which is desire , and crimes have been committed in the name of reason , as well as of liberty . Let the aspirant then study " What is reason in me ?" 6 . Men must therefore not be judged by their deeds alone , the

passions from which they spring must bo taken into account . We know not how much has been resisted , although we do know how much has not . Not to condemn men , but the springs of action , is a principle of true philosophy . It might be as just to condemn tho ball that kills as a man for his actions , when we remember his frailties .

7 . But man has to answer for his deeds : and herein it must he remembered that while endowed with mind and passion , man is still in a manner a free will agent . But this free will is not positive , but comparative . The man of fortune is not likely to steal a loaf of bread , which a famishing and penniless man will . In tho one it would be a

crime , in the other it is self-preservation . 8 . Death is the inheritance of the human race . All must die . But as the elements wear away the earth from the granite , and leave huge blocks exposed ; as tho fire clears tho dross from the gold , so does death remove the baser part of man . He passes then into a new

existence , into new spheres , and becomes exposed to other influences , his position will be changed in relation to his neighbours , and ho who is highest on earth may be the lowest in the hereafter ; the lowest here may be tho highest hereafter . 9 . The aspirant must carefully study the theologies ; some of them

called mythologies , but improperly so , of all times . The Bible in particular demands his earnest and close attention . But in this most important duty the pure lamp of reason must be kept shining brightly , and neither prejudice nor early teaching must obscure its ray .

10 . Beason , however , as has been already written , must bo carefully considered . It is a dangerous weapon in unskilled hands , and thoso who have boasted of following only reason , have often only followed an ignis fatuus , a myth , which has led them into paths far remote from the truth .

11 . The aspirant must carefully make himself master , so far as he can , of himself . " Man , know thyself , " is the saying of an ancient sage , which by extension yields a knowledge of all mankind , for tho only thing that cannot change on earth is human nature . 12 . Finally , let , the aspirant banish from his mind all hope of greatness in this life , for he knows not but the next hour may be his ¦ '¦ ¦ Mysteries of Freemasonry . London . 1860 .

Magic Symbols In Masonry.

last ; lot him seek true knowledge , for that ho takes with him beyond tho grave , where it is all useful , and where it will prove of everlasting service . We havo attained thus far to a glimpse of tho Astral Light defined by Eliphaz Levi , which may bo thus

summarised . It is universally diffused through heaven and caith ; being either subtle or fixed , according to tho degree of its polarisation , and called by Hermes the grand Tetesma . When producing visible splendor , it is called Light ; it was created before all else , by tho fiat , " Lot there bo Light ! "

It has both substance and motion , is a fluid and a perpetual vibration . The inherent force of its motion is called magnetism . In space , it is the a > ther or the etheral light ; in organic beings it is the magnetic fluid ; in man , the astral or spiritual body . The will-power of intelligent

beings act directly npon it , and through it brings all nature under the dominion of intelligence . It is the mirror of thoughts and of all forms ; it retains the images of what has been , contains the reflection of past worlds , and also the prescience of worlds to come . It is the instrument of thaumaturgy and divination .

We will now glance at the powers of the Hebrew alphabet , as expounded by Levi from the Cabbala , premising that the mystic meaning and divine virtue of Numbers formed an important part of the philosophy of Pythagoras , who appears to have learned them in the East , where he long

resided , and whence he emerged an adept in ancient mysteries . In numbers he saw the principle of all things , believing that creation was effected by their harmonious combination , and that they existed before the world . According to his doctrine , numbers are of two

kinds—intellectual and scientific . Intellectual number has always existed in the Divine Mind , it is the basis of universal order and the chain which binds all things . Scientific number is the generative cause of Multiplicity , which proceeds from

Unity . Scientific numbers are equal or odd . Equal numbers are said to be female , and odd numbers male , because even numbers admit of generation and division . Odd numbers are the most perfect , and to each he ascribed a peculiar character .

" Progress , says Levi , is movement , and movement is Life , the only answer which Reason can give to objections concerning the existence of evil . In the Hebrew alphabet there is one initial letter , the generator of all others , Tod ; there are two mother letters opposed yet analogous , Aleph

and Mem ; seven double letters , Beth , Ghimel , Dalcth , Caph , Phe , Besch , and Tau ; finally , twelve simple letters , making in all twenty-two . Unity is represented in a relative manner by Aleph , Trinity by Iod , Mem , Schin , or Aleph , Mem , Schin ; seven by Beth , Ghimel , Daleth , Caph , Phe ,

Resch , Tau . Twelve is represented by the other letters . Twelve being the 3 multiplied by 4 , re-enters into the symbolism of the 7 . Each letter , moreover , represents a number , each group of letters a series of numbers . The numbers represent absolute philosophic ideas , they are

abbreviated hieroglyphics . The prime letters stand , Iod—for the Absolute principle , the producing Being . Mem—for the Spirit—or Jachin . Schin—for Matter—or Boaz .

The double letters stand , Beth—for thought , the Moon , or the Angel Gabriel . Ghimel—Love , Will , Venus , or the Angel Anael . Daleth—Force , Jupiter , or Sachiel Melech .

Caph—Violence , work , Mars , or Samaiil Zebaoth . Phe—Intelligence , Mercury , or Raphael . Resch—Destruction and regeneration , Time , Saturn . Tau—Truth , Light , or Cassiel , the Sun , Michael , Chief of the Elohim .

The simple letters are divided into four threes , which bear the 4 letters of the tetragrammation as titles . In the Divine Tetragram , the Iod figures as the active principle ,

the He represents the passive productive principle , the cte'is ; the Van symbolises the union of both , or the lingam , and the final He the secondary productive principle , i . e ., passive reproduction in the world of effects and forms .

The twelve simple letters divided into groups of three symbolise again the primitive triangle interpreted and influenced by each letter of the tetragram . Therein thephilosophy and religious dogma of the Cabbala are indicated

completely , though under a veil . Thus Levi paraphrases the allegory of Genesis . " In the ( Iod ) beginning iEloim ( the balanced power , Jachin and Boaz ) created the heaven ( spirit ) and the earth ( matter ) . " ( To be continued . )