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Article ON THE STUDY OF MASONIC ANTIQUITIES. ← Page 4 of 6 →
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On The Study Of Masonic Antiquities.
hension , as the result of the inquiry clearly demonstrates this important fact , that the mysteries in their origin were pure . Let us here shortly regard the original intention of the mvsteries . Their intention in the first instance was to shadow forth a spiritual regeneration—to typify a death unto sin and a new life unto righteousness . The forms at first were no doubt of a simple nature , consisting of a mere lustrationor the performance of some rite similar in nature
, to baptism ; but , after the deluge , other forms were added in order to embrace various points which then became essential articles of religious belief . The general deluge is particularly alluded to as impressing a peculiar form upon the mysteries , because it will be found that in all the forms which they subsequently assumed , an allusion to this great event formed a prominent ingredient in their ritual , and this leading fact , with other analogous circumstances which a patient investigation will
develop , tend clearly to show the common origin of these institutions , and prove to demonstration that the peculiar mysteries of each nation of antiquity , however varied in their ordinary forms , emanated from the same primeval system and had but one common source . This fact is the more clearly apparent from the circumstance , that the nearer we can trace the mysteries to their source in each nation , the purer we find them—more free from superstitious usagesand better adapted for
mani-, festing the great purposes they were originally intended to embrace . If , therefore , we find ( and to a certain extent it must be admitted ) that Freemasonry has a relation to the mysteries , it must be borne in mind that the relation was such only as the mysteries themselves assumed , when , as at their first institution , Vhey were pure and undented .
The mysteries were so far truly Masonic only when they bore the impress of their original character . Deviating from truth they became spurious and false . We must , however , endeavour to lead to the investigation of this subject still more closely . Let us , therefore , revert to the origin of the mysteries , or rather to their renovation after the deluge , and consider more fully the particular points to which , after that period , they were
more especially directed . But let it be borne in mind that it is intended here to speak generally—such general view of the subject is , however , necessary to enable us to comprehend clearly its full meaning and bearing—what then were the objects of the mysteries ? To impress certain moral and religious truths forcibly upon the mind—to impart a knowledge of the practical sciences—to perpetuate the remembrance of those great events which interested the whole human race , particularl y the destruction of the world by water and the preservation of Noah and his familv in the ark—to teach resurrection from the dead and the
immortality of the soul—the nature , perfection , and attributes of the Most High—the declension of the human species from a higher state , and the necessity of mediatorial atonement—the recognition of the triune principle—and the conservation of a sacred name or word which was deemed ineffable . Such were amongst the essential objects of the mysteries—the knowledge of these facts was imprinted on the mind b y expressive symbolsand sublime truth taught through the medium of
, allegory . The instruction to be gained was imparted gradually , and the noviciate , for obvious reasons , was solemnly bound to secresy . " Having thus explained the objects , let us next regard the machinery of the mysteries and consider the mode by which the knowledge adverted to was communicated . In tracing this part of the subject , it
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
On The Study Of Masonic Antiquities.
hension , as the result of the inquiry clearly demonstrates this important fact , that the mysteries in their origin were pure . Let us here shortly regard the original intention of the mvsteries . Their intention in the first instance was to shadow forth a spiritual regeneration—to typify a death unto sin and a new life unto righteousness . The forms at first were no doubt of a simple nature , consisting of a mere lustrationor the performance of some rite similar in nature
, to baptism ; but , after the deluge , other forms were added in order to embrace various points which then became essential articles of religious belief . The general deluge is particularly alluded to as impressing a peculiar form upon the mysteries , because it will be found that in all the forms which they subsequently assumed , an allusion to this great event formed a prominent ingredient in their ritual , and this leading fact , with other analogous circumstances which a patient investigation will
develop , tend clearly to show the common origin of these institutions , and prove to demonstration that the peculiar mysteries of each nation of antiquity , however varied in their ordinary forms , emanated from the same primeval system and had but one common source . This fact is the more clearly apparent from the circumstance , that the nearer we can trace the mysteries to their source in each nation , the purer we find them—more free from superstitious usagesand better adapted for
mani-, festing the great purposes they were originally intended to embrace . If , therefore , we find ( and to a certain extent it must be admitted ) that Freemasonry has a relation to the mysteries , it must be borne in mind that the relation was such only as the mysteries themselves assumed , when , as at their first institution , Vhey were pure and undented .
The mysteries were so far truly Masonic only when they bore the impress of their original character . Deviating from truth they became spurious and false . We must , however , endeavour to lead to the investigation of this subject still more closely . Let us , therefore , revert to the origin of the mysteries , or rather to their renovation after the deluge , and consider more fully the particular points to which , after that period , they were
more especially directed . But let it be borne in mind that it is intended here to speak generally—such general view of the subject is , however , necessary to enable us to comprehend clearly its full meaning and bearing—what then were the objects of the mysteries ? To impress certain moral and religious truths forcibly upon the mind—to impart a knowledge of the practical sciences—to perpetuate the remembrance of those great events which interested the whole human race , particularl y the destruction of the world by water and the preservation of Noah and his familv in the ark—to teach resurrection from the dead and the
immortality of the soul—the nature , perfection , and attributes of the Most High—the declension of the human species from a higher state , and the necessity of mediatorial atonement—the recognition of the triune principle—and the conservation of a sacred name or word which was deemed ineffable . Such were amongst the essential objects of the mysteries—the knowledge of these facts was imprinted on the mind b y expressive symbolsand sublime truth taught through the medium of
, allegory . The instruction to be gained was imparted gradually , and the noviciate , for obvious reasons , was solemnly bound to secresy . " Having thus explained the objects , let us next regard the machinery of the mysteries and consider the mode by which the knowledge adverted to was communicated . In tracing this part of the subject , it