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The Temple Of Solomon:
ill Masomy , where tho Temple symbolizes every Mason in his individuality , and also the Lodge or the congregation of a body of Masons . In applying the Temple , Masonically as a symbol , sometimes the former interpretation is adopted ancl sometimes tho latter ; but the latter is tho one more commonly used , and perhaps more readily comprehended by the Fraternity .
It is , then , apparent that the first application of tho Temple of Solomon aa a symbol was by the Saviour , who used it while in tho Temple as a means of teaching tho dogma of tho resurrection , by comparing it to his body , which in three clays after his death was to rise from the grave . Ancl so , it is evident that in its first inception and in its subsequent
use by Christian writers , the Temple of Solomon was a Christian symbol . Leaving now , for a time , tho question of tho meaning of tho symbol , let us enquire how tho Temple of Solomon became historically , or rather traditionally connected with modern Speculative Masonry .
For this connection we must look to tho Old Constitutions of tho Operative Stonemasons of the Middle Ages . Now these old Masons in their idea of Masonry united it with Geometry and Architecture , making the three words almost synonymous . Hence their legend of tho rise ancl progress of Masonry was really a legend of the rise ancl progress of the art of building . They mado no distinction in this
legend between a builder and a Mason . Their manuscript Constitutions accordingl y give us a history of tho construction of tho most important or famous edifices of antiquity , all of which they supposed or pretended were constructed by the Fraternity . When , therefore , they were identifying their predecessors with the builders of tho Tower of Babel , the city of Nineveh aud tho massive temples
of Egypt , it is not to be supposed that they would omit all reference to the Temple of Solomon . On tho contrary , in all these Constitutions , except the first , this Temple plays an important part . A very brief inspection of these Old Records will satisfy any one of the truth of of this statement . The earliest of these Constitutions , that known as the Halliwell
MS . ( whoso date is conjecturally about 1390 ) , though it alludes to the Tower of Babel ancl tho works of Euclid in Egypt , makes no reference to tho Solomonic Temple . It is indeed singular that in this eminently Christian Constitution , having more reference to tho Church than any that succeeded it , tho Temple , hallowed as a symbolic idea by the words of our Lord , should have been passed over in utter silence .
But in tho Constitutions called the Cooke MS ., which is ono hundred years more recent , the Temple theory is fully developed . We have no manuscripts extant between those of Halliwell ancl Cooke , but it cannot bo doubted that -there were such , ancl that tho Cooke M . S . is only a copy of an older one . Therefore , we may conclude that tho legend of tho Temple was introduced into tho Masonic
legend early in the fifteenth century . Tho account of the Temple in its relations to Masonry is given in tho Cooko MS . as follows . For the convenience of readers not accustomed to the archaic stylo of those old documents , I give tho passage a modern dress , but as literal as possible : — When tho children of Israel dwelt in Egypt , they learned tho Craft
of Masonry . And afterward , when they were driven out of Egypt , they came into the land of promise , which is now called Jerusalem , aud it was occupied . King David loved Masons well , aud he gave them charges right nigh as they are now . And at tho making of the Templo iu Solomon ' s time , as it is said in the Bible , in the 3 rd Book
of Kings , chapter v ., that Solomon had four scoro thousand Masons at his work . Ancl tho King ' s sou , of Tyre , was his Master Mason . Ancl in other chronicles , and in old books of Masonry , it is said that Solomou confirmed the charges that David his father had given to Masons . And Solomon himself taught them their customs , but little different from tho customs that are now used .
in the next extant Constitutions , tho Lansdowne MS ., whose date is seventy years after that of tho Cooke MS ., we find tho same narrative , but somewhat amplified . And so it continued to be detailed iu all the subsequent Constitutions , with no essential variation , up to the year 1711 , which is the date of the Papeworth MS . The Constitution published in 1722 was undoubtedly printed from a manuscript of a much older date , and , of course , it contains the same story with no important alteration .
In the year 1717 tho operative element in tho Order was wholly abandoned , and the purely Speculative adopted by the organization or revival of the Grand Lodge of En gland . But the legend which connected Masonry with King Solomon ' s Temple was retained , and many more particular details were added to it .
Accordingly , in the Constitutions , published in 1723 by Auderson ancl Desaguliers , the history of the Temple is given at somo length , and the connection of the Masons with it more minutely described . Solomou is st yled the Grand Master of tho Craft , and the name of Hiram Abif is for the first time introduced as Solomon ' s " Master of the Work . "
_ In the Constitutions published by Anderson alone , iu 173 S , this history is greatly amplified , and the connection of tho Craft with the Temple more definitely treated . And in the earliest rituals of that period we find tho Temple introduced . Thus ono of them gives as one of tho reasons why three make a Lodge , " that there wore three Grand Masons at the
building of Solomon ' s Temple . " It is true that in this ritual , which is of the first degree , there is no other allusion to the Temple , those contained in tho present rituals being subsequent additions . And hence , Kratisc , in his Drei altesten Kunsturkunden ( Vol . i ., p . 200 ) , urges this silence as a proof that the Templo was not at that timo a fundamental symbol of Masonry .
I think that this learned German is here iu error . For , in the first place , the very fact that the Temple is mentioned , even though it be only once , ia sufficient evidence that the symbolic idea was not un-
The Temple Of Solomon:
known to the franters of tho ritual ; aud , again , the first degree is not the ono in which tho symbolism of tho Templo is most fully developed . The most important references to it aro to be found in tho third degree , which iu fact is wholly based ou tho Temple legend . Hutchinson , who wrote his Spirit of Masonry , about tho middle of
tho last century , and whoso work is necessarily a commentary on tho ritual then practised , and on tho symbols which it taught , devotes a chapter to " the Templo at Jerusalem , " because , as he says , ho thinks it necessary to call attention to tho circumstances " touching this structure , as an illustration of thoso secrets in Masonry which may appear to such of our brethren as aro not learned in antiquity dark
or insignificant . " In his opinion , certainly , tho Temple was a fundamental symbol . But Krause admits all that I shall require for the support of my hypothesis when ho says that while tho old Masons must have greatly esteemed tho Templo of Solomon as tho Temple of tho only God and as a wonderful work of art , they had also another reason for ear .
nestly imprinting it on their minds , which reason was connected with tho history of tho Corporations of Builders of tho Middle Ages . " For , " says he , " tho Popes had , by various bulls , bestowed upon these wandering builders tho privilege of travelling iuto all Christian countries , ancl had compared them to Solomon and his architects , because they wore aiding in tho extension of Christendom by tho
erection of new Temples , which , like that of Solomou , were dedicated to tho only God . I think , then , that it may bo assumed that tho Temple of Solomon , as a fundamental symbol , was borrowed by tho Speculative Masons at tho beginning of tho last century from tho Operative Masons who preceded them , ancl that these had introduced it into their ' Legend
of tho Craft , " which is contained in all their Coustitutions , simply because that legend was really a history of architecture , and tho Templo of Solomon , as a wonderful result of that art , could not bo omitted in any history of ancient architecture . Ancl undoubtedly another reason for its introduction , was , as Krauso suggests , because the Freemasons of tho Middle Ages erecting temples for Christian
worship , had been compared to Solomon whoso templo was constructed for tho worship of the ono God , according to tho Jewish idea . It is then to tho connection of this Templo with tho history of architecture , and especially of ecclesiastical architecture , that tho Modern Masons aro indebted for the important part that it performs in their ritual , ancl not to any belief that Speculative Masonry was
organized at the bnilding of tho Temple . That was an after thought unknown to tho Medifoval Freemasons . Having said thus much of the origin of tho symbol , it is proper that some consideration should bo given to its true meaning aud accepted interpretation . And hero wo will bo struck by the very evident analogy that exists
between tho Christian and the Masonic signification of tho symbol . It has already been shown , in tho first part of this article , that tho Christian symbolism of the templo was double , that is , that it was sometimes interpreted as referring to man as an individual Christian , and sometimes to men in their collective capacity as a congregation of Christians forming tho Church .
Ancl so tho Masonic symbolism of tho Templo is likewise double . Sometimes it refers to tho individual Mason , and sometimes to tho collective body of Masons who constitute tho Lodge . When the initiate is prescuted with the working tools of his profession and is instructed to use them for tho " uoblo aud glorious purpose " of erecting in his heart an edifice of such purity that it may
bo fit for tho indwelling of the Divine Spirit , just as tho Shechinah ov Glory of God rested iu the innermost sanctuary of tho Jewish Temple ; tho idea is presented to him of a spiritual man symbolized by a material templo . The Paulino expression now becomes realised ancl comprehensible— " Know yo not that yo are tho temple of God
ancl that the spirit of God dwelleth in you ? " Here tho Temple becomes tho symbol of tho individual Mason . And , again , when the candidate advances on the checkered floor , or ascends the winding stairs or enters the holy of holies , it is the Lodge that becomes the symbol of tho Templo of which each Mason is a constituent stono .
And so this double interpretation is being continually presented in its varied forms , so that in the Masonic as in tho Christian symholism of the Temple both the individual and the congregation of individuals are alternately referred to . It is evident that tho Masonic idea being so completely identified with tho Christian , tho former must have been suggested by the latter .
The summary of all this , then , is as follows : 1 . The Temple of Solomon as an historical idea was derived by the Speculative Masons from tho Mediccval Stonemasons who inserted it in their legend simply in its architectural relations aud without any mystical meaning .
2 . As a symbolic idea it was suggested by and derived from the Christian symbol first alluded to by Christ , amplified by St . Paul and repeated by the early Christian Fathers . Such I suppose to be tho true history of tho origin of tho symbol and of its meaning .
Ad00702
" A suitable gift from a Master to his Lodge . ' ' '' NEATLY BOUND IN CLOTH , PRICE 8 s Gd EACH , THE FRFEFRflASfflN' 3 RHRRNIKI F BflL 1 libkEtlfinOUn $ UililUmvLbi VOLUMES I . and II . Sent , Carriage Paid , to any address in the United Kingdom , on recei pt of Cheque or P . O . O . London : —W . W . MOKGAX , G 7 Barbican , E . C . Cloth Cases for Binding cau bo had from tho Offices , psico Is Gd each ,
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
The Temple Of Solomon:
ill Masomy , where tho Temple symbolizes every Mason in his individuality , and also the Lodge or the congregation of a body of Masons . In applying the Temple , Masonically as a symbol , sometimes the former interpretation is adopted ancl sometimes tho latter ; but the latter is tho one more commonly used , and perhaps more readily comprehended by the Fraternity .
It is , then , apparent that the first application of tho Temple of Solomon aa a symbol was by the Saviour , who used it while in tho Temple as a means of teaching tho dogma of tho resurrection , by comparing it to his body , which in three clays after his death was to rise from the grave . Ancl so , it is evident that in its first inception and in its subsequent
use by Christian writers , the Temple of Solomon was a Christian symbol . Leaving now , for a time , tho question of tho meaning of tho symbol , let us enquire how tho Temple of Solomon became historically , or rather traditionally connected with modern Speculative Masonry .
For this connection we must look to tho Old Constitutions of tho Operative Stonemasons of the Middle Ages . Now these old Masons in their idea of Masonry united it with Geometry and Architecture , making the three words almost synonymous . Hence their legend of tho rise ancl progress of Masonry was really a legend of the rise ancl progress of the art of building . They mado no distinction in this
legend between a builder and a Mason . Their manuscript Constitutions accordingl y give us a history of tho construction of tho most important or famous edifices of antiquity , all of which they supposed or pretended were constructed by the Fraternity . When , therefore , they were identifying their predecessors with the builders of tho Tower of Babel , the city of Nineveh aud tho massive temples
of Egypt , it is not to be supposed that they would omit all reference to the Temple of Solomon . On tho contrary , in all these Constitutions , except the first , this Temple plays an important part . A very brief inspection of these Old Records will satisfy any one of the truth of of this statement . The earliest of these Constitutions , that known as the Halliwell
MS . ( whoso date is conjecturally about 1390 ) , though it alludes to the Tower of Babel ancl tho works of Euclid in Egypt , makes no reference to tho Solomonic Temple . It is indeed singular that in this eminently Christian Constitution , having more reference to tho Church than any that succeeded it , tho Temple , hallowed as a symbolic idea by the words of our Lord , should have been passed over in utter silence .
But in tho Constitutions called the Cooke MS ., which is ono hundred years more recent , the Temple theory is fully developed . We have no manuscripts extant between those of Halliwell ancl Cooke , but it cannot bo doubted that -there were such , ancl that tho Cooke M . S . is only a copy of an older one . Therefore , we may conclude that tho legend of tho Temple was introduced into tho Masonic
legend early in the fifteenth century . Tho account of the Temple in its relations to Masonry is given in tho Cooko MS . as follows . For the convenience of readers not accustomed to the archaic stylo of those old documents , I give tho passage a modern dress , but as literal as possible : — When tho children of Israel dwelt in Egypt , they learned tho Craft
of Masonry . And afterward , when they were driven out of Egypt , they came into the land of promise , which is now called Jerusalem , aud it was occupied . King David loved Masons well , aud he gave them charges right nigh as they are now . And at tho making of the Templo iu Solomon ' s time , as it is said in the Bible , in the 3 rd Book
of Kings , chapter v ., that Solomon had four scoro thousand Masons at his work . Ancl tho King ' s sou , of Tyre , was his Master Mason . Ancl in other chronicles , and in old books of Masonry , it is said that Solomou confirmed the charges that David his father had given to Masons . And Solomon himself taught them their customs , but little different from tho customs that are now used .
in the next extant Constitutions , tho Lansdowne MS ., whose date is seventy years after that of tho Cooke MS ., we find tho same narrative , but somewhat amplified . And so it continued to be detailed iu all the subsequent Constitutions , with no essential variation , up to the year 1711 , which is the date of the Papeworth MS . The Constitution published in 1722 was undoubtedly printed from a manuscript of a much older date , and , of course , it contains the same story with no important alteration .
In the year 1717 tho operative element in tho Order was wholly abandoned , and the purely Speculative adopted by the organization or revival of the Grand Lodge of En gland . But the legend which connected Masonry with King Solomon ' s Temple was retained , and many more particular details were added to it .
Accordingly , in the Constitutions , published in 1723 by Auderson ancl Desaguliers , the history of the Temple is given at somo length , and the connection of the Masons with it more minutely described . Solomou is st yled the Grand Master of tho Craft , and the name of Hiram Abif is for the first time introduced as Solomon ' s " Master of the Work . "
_ In the Constitutions published by Anderson alone , iu 173 S , this history is greatly amplified , and the connection of tho Craft with the Temple more definitely treated . And in the earliest rituals of that period we find tho Temple introduced . Thus ono of them gives as one of tho reasons why three make a Lodge , " that there wore three Grand Masons at the
building of Solomon ' s Temple . " It is true that in this ritual , which is of the first degree , there is no other allusion to the Temple , those contained in tho present rituals being subsequent additions . And hence , Kratisc , in his Drei altesten Kunsturkunden ( Vol . i ., p . 200 ) , urges this silence as a proof that the Templo was not at that timo a fundamental symbol of Masonry .
I think that this learned German is here iu error . For , in the first place , the very fact that the Temple is mentioned , even though it be only once , ia sufficient evidence that the symbolic idea was not un-
The Temple Of Solomon:
known to the franters of tho ritual ; aud , again , the first degree is not the ono in which tho symbolism of tho Templo is most fully developed . The most important references to it aro to be found in tho third degree , which iu fact is wholly based ou tho Temple legend . Hutchinson , who wrote his Spirit of Masonry , about tho middle of
tho last century , and whoso work is necessarily a commentary on tho ritual then practised , and on tho symbols which it taught , devotes a chapter to " the Templo at Jerusalem , " because , as he says , ho thinks it necessary to call attention to tho circumstances " touching this structure , as an illustration of thoso secrets in Masonry which may appear to such of our brethren as aro not learned in antiquity dark
or insignificant . " In his opinion , certainly , tho Temple was a fundamental symbol . But Krause admits all that I shall require for the support of my hypothesis when ho says that while tho old Masons must have greatly esteemed tho Templo of Solomon as tho Temple of tho only God and as a wonderful work of art , they had also another reason for ear .
nestly imprinting it on their minds , which reason was connected with tho history of tho Corporations of Builders of tho Middle Ages . " For , " says he , " tho Popes had , by various bulls , bestowed upon these wandering builders tho privilege of travelling iuto all Christian countries , ancl had compared them to Solomon and his architects , because they wore aiding in tho extension of Christendom by tho
erection of new Temples , which , like that of Solomou , were dedicated to tho only God . I think , then , that it may bo assumed that tho Temple of Solomon , as a fundamental symbol , was borrowed by tho Speculative Masons at tho beginning of tho last century from tho Operative Masons who preceded them , ancl that these had introduced it into their ' Legend
of tho Craft , " which is contained in all their Coustitutions , simply because that legend was really a history of architecture , and tho Templo of Solomon , as a wonderful result of that art , could not bo omitted in any history of ancient architecture . Ancl undoubtedly another reason for its introduction , was , as Krauso suggests , because the Freemasons of tho Middle Ages erecting temples for Christian
worship , had been compared to Solomon whoso templo was constructed for tho worship of the ono God , according to tho Jewish idea . It is then to tho connection of this Templo with tho history of architecture , and especially of ecclesiastical architecture , that tho Modern Masons aro indebted for the important part that it performs in their ritual , ancl not to any belief that Speculative Masonry was
organized at the bnilding of tho Temple . That was an after thought unknown to tho Medifoval Freemasons . Having said thus much of the origin of tho symbol , it is proper that some consideration should bo given to its true meaning aud accepted interpretation . And hero wo will bo struck by the very evident analogy that exists
between tho Christian and the Masonic signification of tho symbol . It has already been shown , in tho first part of this article , that tho Christian symbolism of the templo was double , that is , that it was sometimes interpreted as referring to man as an individual Christian , and sometimes to men in their collective capacity as a congregation of Christians forming tho Church .
Ancl so tho Masonic symbolism of tho Templo is likewise double . Sometimes it refers to tho individual Mason , and sometimes to tho collective body of Masons who constitute tho Lodge . When the initiate is prescuted with the working tools of his profession and is instructed to use them for tho " uoblo aud glorious purpose " of erecting in his heart an edifice of such purity that it may
bo fit for tho indwelling of the Divine Spirit , just as tho Shechinah ov Glory of God rested iu the innermost sanctuary of tho Jewish Temple ; tho idea is presented to him of a spiritual man symbolized by a material templo . The Paulino expression now becomes realised ancl comprehensible— " Know yo not that yo are tho temple of God
ancl that the spirit of God dwelleth in you ? " Here tho Temple becomes tho symbol of tho individual Mason . And , again , when the candidate advances on the checkered floor , or ascends the winding stairs or enters the holy of holies , it is the Lodge that becomes the symbol of tho Templo of which each Mason is a constituent stono .
And so this double interpretation is being continually presented in its varied forms , so that in the Masonic as in tho Christian symholism of the Temple both the individual and the congregation of individuals are alternately referred to . It is evident that tho Masonic idea being so completely identified with tho Christian , tho former must have been suggested by the latter .
The summary of all this , then , is as follows : 1 . The Temple of Solomon as an historical idea was derived by the Speculative Masons from tho Mediccval Stonemasons who inserted it in their legend simply in its architectural relations aud without any mystical meaning .
2 . As a symbolic idea it was suggested by and derived from the Christian symbol first alluded to by Christ , amplified by St . Paul and repeated by the early Christian Fathers . Such I suppose to be tho true history of tho origin of tho symbol and of its meaning .
Ad00702
" A suitable gift from a Master to his Lodge . ' ' '' NEATLY BOUND IN CLOTH , PRICE 8 s Gd EACH , THE FRFEFRflASfflN' 3 RHRRNIKI F BflL 1 libkEtlfinOUn $ UililUmvLbi VOLUMES I . and II . Sent , Carriage Paid , to any address in the United Kingdom , on recei pt of Cheque or P . O . O . London : —W . W . MOKGAX , G 7 Barbican , E . C . Cloth Cases for Binding cau bo had from tho Offices , psico Is Gd each ,