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Article ON THE STUDY OF MASONIC ANTIQUITIES. ← Page 11 of 16 →
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On The Study Of Masonic Antiquities.
Varuna , the god of water , have also separate worshippers . They are , however , regarded as subordinate divinities . The Hindoo pantheon presents all the types of the more classical divinities of Greece and Rome . In Ana Puma ( Ana , " grain , " and Puma , " abundance , ") we recognise "Ceres . " In Indra , " Jupiter . " In Indranee , " Juno . " In - < eraswatti , " Minerva . " In Yuma , " Pluto . " In Lakshmi , " Venus . " In Cuma , " Cupid ; " and in Junawasse , " Hymen . " The other mythological personages can be , for the most part , similarly identified .
In reducing the Brahminical rites to their pristine elements , we thus arrive at a primitive faith presenting sublime ideas of the Supreme Being . Upon these ideas a mythology was subsequently founded , which was intended in the origin to speak merely a symbolical language . Though now perverted to the lowest stage of degradation , the original rites were in themselves pure and simple , and the system uniting theology and science , was in its effects grand and pre-eminently imposing .
The preceding investigation will enable us to form a better judgment as to the purposes of the rock-cut temples , and the rites which there were celebrated . In the Cave of Elephanta , the Trimurti was worshipped ; whilst Keylas ( or Paradise ) , the principal temples at Elora , was dedicated more especially to Siva , * or to that particular re-generating principle consequent upon the indestructibility of matter , which this personification was intended to rep esent .
We must not , however , confound the primitive rites with the abominations practised in the worship of Jug-naut , " Lord of the Creation , " at the present day . Sublime truths were originally taught , which , as in Egypt , were " veiled in allegory , and illustrated by symbols . " There are many analogies presented in the rites and symbols of Egypt and India . The LOTOS , SO celebrated on the banks of the Nile , is a symbol frequently recurring in the temples of Eloraand it is remarked
, by Mr . Burrows : — " The Lotos is a prominent symbol in the Hindoo and Egyptian cosmogony . This plant appears to have the same tendency with the sphinx , of marking the connection between that which produced and that which is produced ? ' VIRGO , the Egyptian Ceres , so frequently seen mounted on the back of LEO in the ancient remains , bears in her hand the blue Lotos , f which plant is acknowledged to be the emblem of celestial love . Captain Wilford observes , that " The Lotos floating on
the water , is an emblem of the world : the whole plant signifies both the earth and its two principles of fecundation . The stalk originates from the navel of Vishnu , sleeping at the bottom of the ocean ; and the flower is the cradle of Brahma or mankind . The germ is both the Meru and Linga ; the petals and filaments are the mountains which encircle Meru , and are also the type of the Yoni . " The IMos , in the Hindoo cosmogony , was thus a symbol connected with the profound mysteries of creation ; and as to this , Seeley , in his " Wonders of Elora , " remarks : — " How happy is the idea of the illustrious men who formed these tem-
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
On The Study Of Masonic Antiquities.
Varuna , the god of water , have also separate worshippers . They are , however , regarded as subordinate divinities . The Hindoo pantheon presents all the types of the more classical divinities of Greece and Rome . In Ana Puma ( Ana , " grain , " and Puma , " abundance , ") we recognise "Ceres . " In Indra , " Jupiter . " In Indranee , " Juno . " In - < eraswatti , " Minerva . " In Yuma , " Pluto . " In Lakshmi , " Venus . " In Cuma , " Cupid ; " and in Junawasse , " Hymen . " The other mythological personages can be , for the most part , similarly identified .
In reducing the Brahminical rites to their pristine elements , we thus arrive at a primitive faith presenting sublime ideas of the Supreme Being . Upon these ideas a mythology was subsequently founded , which was intended in the origin to speak merely a symbolical language . Though now perverted to the lowest stage of degradation , the original rites were in themselves pure and simple , and the system uniting theology and science , was in its effects grand and pre-eminently imposing .
The preceding investigation will enable us to form a better judgment as to the purposes of the rock-cut temples , and the rites which there were celebrated . In the Cave of Elephanta , the Trimurti was worshipped ; whilst Keylas ( or Paradise ) , the principal temples at Elora , was dedicated more especially to Siva , * or to that particular re-generating principle consequent upon the indestructibility of matter , which this personification was intended to rep esent .
We must not , however , confound the primitive rites with the abominations practised in the worship of Jug-naut , " Lord of the Creation , " at the present day . Sublime truths were originally taught , which , as in Egypt , were " veiled in allegory , and illustrated by symbols . " There are many analogies presented in the rites and symbols of Egypt and India . The LOTOS , SO celebrated on the banks of the Nile , is a symbol frequently recurring in the temples of Eloraand it is remarked
, by Mr . Burrows : — " The Lotos is a prominent symbol in the Hindoo and Egyptian cosmogony . This plant appears to have the same tendency with the sphinx , of marking the connection between that which produced and that which is produced ? ' VIRGO , the Egyptian Ceres , so frequently seen mounted on the back of LEO in the ancient remains , bears in her hand the blue Lotos , f which plant is acknowledged to be the emblem of celestial love . Captain Wilford observes , that " The Lotos floating on
the water , is an emblem of the world : the whole plant signifies both the earth and its two principles of fecundation . The stalk originates from the navel of Vishnu , sleeping at the bottom of the ocean ; and the flower is the cradle of Brahma or mankind . The germ is both the Meru and Linga ; the petals and filaments are the mountains which encircle Meru , and are also the type of the Yoni . " The IMos , in the Hindoo cosmogony , was thus a symbol connected with the profound mysteries of creation ; and as to this , Seeley , in his " Wonders of Elora , " remarks : — " How happy is the idea of the illustrious men who formed these tem-