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The Footsteps Of Masonry;
THE FOOTSTEPS OF MASONRY ;
OR , Freemasonry in relation to Authentic History . BY BRO . W . VINER BEDOLFE , M . D ., J . W . 1329 , Hon . Sec . Sphinx Lodge of Instruction . ( Continued from page 666 . )
The chief object we have hitherto endeavoured to point out is , that Masonry is essentially a "Municipal" Institution ; and in further allusion to our " cavern of bones , " we may remark that this fact constitutes the "backbone" fragment
on which , as on a foundation , the " basis and superstructure " of our argument rests . I can well recollect when , a youthful geologist , I found in the " clayey grounds , " or lias formations , near Clifton , my first copper-encrusted
" vertebra . " Almost instantly I had compared my newly-found treasure with a fish vertebra , on the one hand , and , on the other , with a mammiferous one . It was at once clear I had found a reptile vertebra of the Saurian kind , and the
animal , in all its conditions , was at once created to my apprehension . Now , as one chief division of animals is into " backbone and spineless ' "' ( or , " vertebrate and invertebrate" ) , so one chief division of civil
societies and institutions has been into municipal and patriarchal . This point of genuine affinity once ascertained , the entire family relations are established , and its history and conditions of existence at once
determined . In all its relations , Masonry is identified with " municipality . " We have also further pointed out , that ( 1 st )
municipal institutions are essentially Roman , and ( 2 nd ) that institutions of this kind , and customs founded by the great and wise King Numa , still exist .
It is further to be remarked , and constantly borne in mind , that , being a municipal society , it is essentially a " human , " in contrast to a " Divine " institution , and that , in its higher or speculative character , it is philosophical , and not
religious . It is , in fact , on this basis that its practical utility rests , and its recognition of thc especial unity of philosophic ideas common to all mankind which ensures its universality . It was on the model of this municipal system
that the Abbe Sieyes founded his Imperial Republic for the first Napoleon—viz ., that the lower grades should elect the hi ghest officer , the highest officer , in turn , nominate the inferior ones ; and this continues the mode of election in
our lodges . Our object in the present chapteris to continue the investigation and study of the minorfragments , and show , one by one , the analogy of our present principles and practice with those of the ancient
municipal institutions . And in order to explain the signification of the more familiar actions and symbols , we may first inquire to what philosophic sect Numa belonged . Since the time when fabled Prometheus stole
celestial fire to animate the hearts of mortals , men have belonged to one sect or other of philosophy . Now , the doctrimes of Numa resembled those subsequently taught by Pythagoras , and by them he regulated his life and actions .
In fact , Numa was both a learned man and founder of institutions—at once the Moses and Lycurgus of his people . " These doctrines supposed that tlie Supreme Being was not an object of sense , or capable of
any suffering or infirmity , but was incorruptible and invisible , to be comprehended only by the mind ; " and Numa forbade the Romans to represent thc Deity in the form of man or beast . Hence , Masons believe in one God , who
created all things , and by whom all things exist To this Supreme Being all our lodges are con secrated , and they are , in fact , traditionally con
sidered as proper places for the exercise of certain devotional ceremonies , as , for example , heingplaced due eastand west , ceremonial prayers and vows may be offered therein .
CONSECRATION OF LODC . ES . Probably , no ceremony of Freemasonry may be looked upon as more ancient than that
The Footsteps Of Masonry;
solemnity with which a lodge is consecrated . It must be ancient or very modern indeed , for ignorance could not have invented it . Corn , oil , and salt were used in the ancient consecrations , and carried in procession by going round the building , precisely as is adopted now in the
consecration of a Masomc lodge . It is a law of institutions , as of nature , that everything , whether of good ' or evil , should bear the impress of its Creator , and the use of these substances and the mode of consecrating are identical with the inculcations of Numa .
The Pythagorean precept was , " JN o saenhee shall be performed without meal ; " and Numa forbid them to be celebrated by a cruel effusion of blood , but that they should consist chiefly of flour , oil , and libations of wine , such being ( says
Plutarch ) chief proofs of His universal bounty to ail ; and Numa ' s laws , as further stated , by Pliny , expressly declare " that the Gods shall be worshipped with these things "— " puge et salsa mola '*'—with fruits and unleavened bread .
Customs last long , for the Romanists ( who still give to the consecrated bread the same name , mass , or " mola , " as did the first Pontifex Maximus ) make the consecrated wafer in the
same manner as zftncasissaidto havedone , when , in his descent into hell , he bribed Cerberus with a cake made of honey , oil , and -flour . ' * ' Melle soporatam , etmedicatis frugibus offam , objecit " —Virgil , Lib . 6 , 420 .
Here , then , in the consecration of our lodges to the Deity , we do what Numa expressly instituted , and we do it in the same way , as custom and tradition has handed down , even to the
present day . . Had King Solomon directed such a consecration , he would have appointed burnt offerings ; but om * lodges are consecrated in accordance with thc laws of Numa .
THE SYMBOL OF THE CENTRE . A very important object in connection with Masonic ceremonial , worship , and working is the symbol of the centre : That " sacred symbol in the centre of the buiklinsr which alludes to the
G . G . ofthe JJ . " We have also an older form " burnt to ashes in the centre , " evidently alluding to " fire . " It is a term which greatly puzzles young Freemasons . As before stated , thc philosophy of Numa
resemoled that of Pythagoras . Now , Pythagoras distinctly ami clearly taught the doctrine of . the rotundity ofthe earth , and of its motion round a " centre , " afterwards worked out by Copernicus . Among the numerous temples built by Numa ,
was the Temple of Vesta , and which he intended for the reception of the sacred symbol " fire . " It was first in the form of a vast globe—not to represent the figure of the earth , but the frame of the universe—in the centre of which the
Pythagoreans suppose to exist the " sacred fire " emblematical of " God , " the " Grand Geometrician of the Universe , " for the Pythagoreans , says Plutarch , hold that " the earth has a circular motion around the ' central fire . ' " and there is
no evidence to the contrary but that the reference to this in our second degree dates from this early epoch . It was also thc opinion of Plato that thc earth was placed at a distance from the " centre , " for
that , being a principal place , was reserved for some more noble and refined Being . Here , then , is the explanation of the Masonic " centre . " Our older , and , no doubt , more correct form , has the sentence , "burnt to ashes in
the centre , and when that centre is supposed to be a fire , it gives the phrase a still stronger meaning , for it is fire lhat purifies . It may also allude to the worship of Baal ; but would an Israelite have taught such doctrine or instituted such forms ?
Tin : TRIANGLE . It was to keep this " symbolic fire " burning in the Temple that Numa instituted the " collegium or lodge" of vestal virgins , and it , no doubt ,
has left a characteristic mark in Masonry ; for , should this fire have been extinguished , it was necessary to renew it by obtaining a pure and unpolluted ll . irae from the sun .
This , Plularch says , " they kindle by means of such a parabolic figure , or instrument , as is formed bv the revohi'ion of a recl . uv . fi ! ' ' . ' ! " triangle .
The Footsteps Of Masonry;
and by means of such the rays of the sun were reflected to a focus . " Hence a triangle may be considered emblematic by that Divine Fire , the Deity , which enlig htens and enlivens the world , as emblematically does the W . M . the lodge , and which emblem the Perfect or Past Master still
carries . " THE SITUATION OF THE W . M . IN THE EAST , AND WHY OUR LODGES ARE SO SITUATED . " In all times peculiar dignity , sanctity , or both , have been attributed to the east , and ,
consequently , the " effigies" or image of the Deity was placed at the east end of the Temple , the priest being stationed in front , as in Romish churches , and probably if the triangle occupied
its ancient position as emblematic of the "Triune God , " to whom our Masonic ceremonial worship is paid , it should be placed above and behind the W . M .
The immediate reason , however , why * our W . M . is seated in the east is this , that in the Roman Basilica :, or halls of justice , the judge presided at the east end , the people sitting
around the hall . On the sides were arranged small " convenient rooms adjoining the lodge , " and much as they now exist , under the name of " chapels , '* ' in Romish churches .
The Basilicas now signifies the cathedral church of the bishop , who thus ( as did the ancient Roman judge ) gives sentence " from his official seat , " or " ex cathedra . "
The " east end " having thus been the seat of honour in the ancient Roman institutions , tradition has evidently handed the custom down to our lodges of the present day .
My object in continuing tins identification of the " fragments " is to show that all we do , say , or even think , has its prototype in Roman institutions , and which will become more special and striking as we proceed .
OUR LODGES ARE OPENED AND CLOSED WITH RELIGIOUS WORSHIP . Now , we are distinctly told by Plutarch that , in establishing his " collegia , " or lodges , Numa gave to each forms of religious worship .
In thc municipal ( and other ) institutions of Rome , the " Magistcr , " or Master , presiding sat in his curtilc chair , as above stated , at the east
end , and before opening and closing his court , offered prayers , and if a candidate was to be proposed , addressed the people ; but Livy , the authority for this fact , does not mention the
prayer . At the period here mentioned , the distinction between priest and laiac was not so definite as it is now . The Vestal Virgin put off her sacred character when forty years of age , resuming her
civil character , and priests were appointed by the civil power , for , in Cicero ' s oration for Milo , Milo is represented as going on a certain day to Lanuvium to appoint a priest . Hence , a layman could officiate .
We are also informed that , before transacting any public business whatever , the Romans performed religious worship , and all institutions , from the Senate downwards , were always opened with solemn prayer , according to a set form * and as
this custom continues unchanged in our lodges unto the present day , may not our prayers be based upon the old ones ? Whether they are so , or not , the custom is identical . As an illustratration , and to show the spirit of
our great and royal founder in his religious and social habits , I cannot do better than quote the words of his chief historian : " In Numa ' s reign every one applied himself to industry , to the quiet education ol his children , and , above all ,
to the worship of God . Festivals , social banquets , mutual benevolence , kind entertainments of friends , visiting , and conversing freely without fear or jealousy , became the practice in all Italy . " Can wc , then , wonder that an Institution
formed in such an age , and by such a founder , should still exist , and , existing , retain some vestige of that sacred fire which illumined its birth . What life could better illustrate our principles of Faith , Hope , Charity , Brotherly Love , Relief and Truth , than the life of our royal founder ? Tn our next we shall continue the investigation .
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
The Footsteps Of Masonry;
THE FOOTSTEPS OF MASONRY ;
OR , Freemasonry in relation to Authentic History . BY BRO . W . VINER BEDOLFE , M . D ., J . W . 1329 , Hon . Sec . Sphinx Lodge of Instruction . ( Continued from page 666 . )
The chief object we have hitherto endeavoured to point out is , that Masonry is essentially a "Municipal" Institution ; and in further allusion to our " cavern of bones , " we may remark that this fact constitutes the "backbone" fragment
on which , as on a foundation , the " basis and superstructure " of our argument rests . I can well recollect when , a youthful geologist , I found in the " clayey grounds , " or lias formations , near Clifton , my first copper-encrusted
" vertebra . " Almost instantly I had compared my newly-found treasure with a fish vertebra , on the one hand , and , on the other , with a mammiferous one . It was at once clear I had found a reptile vertebra of the Saurian kind , and the
animal , in all its conditions , was at once created to my apprehension . Now , as one chief division of animals is into " backbone and spineless ' "' ( or , " vertebrate and invertebrate" ) , so one chief division of civil
societies and institutions has been into municipal and patriarchal . This point of genuine affinity once ascertained , the entire family relations are established , and its history and conditions of existence at once
determined . In all its relations , Masonry is identified with " municipality . " We have also further pointed out , that ( 1 st )
municipal institutions are essentially Roman , and ( 2 nd ) that institutions of this kind , and customs founded by the great and wise King Numa , still exist .
It is further to be remarked , and constantly borne in mind , that , being a municipal society , it is essentially a " human , " in contrast to a " Divine " institution , and that , in its higher or speculative character , it is philosophical , and not
religious . It is , in fact , on this basis that its practical utility rests , and its recognition of thc especial unity of philosophic ideas common to all mankind which ensures its universality . It was on the model of this municipal system
that the Abbe Sieyes founded his Imperial Republic for the first Napoleon—viz ., that the lower grades should elect the hi ghest officer , the highest officer , in turn , nominate the inferior ones ; and this continues the mode of election in
our lodges . Our object in the present chapteris to continue the investigation and study of the minorfragments , and show , one by one , the analogy of our present principles and practice with those of the ancient
municipal institutions . And in order to explain the signification of the more familiar actions and symbols , we may first inquire to what philosophic sect Numa belonged . Since the time when fabled Prometheus stole
celestial fire to animate the hearts of mortals , men have belonged to one sect or other of philosophy . Now , the doctrimes of Numa resembled those subsequently taught by Pythagoras , and by them he regulated his life and actions .
In fact , Numa was both a learned man and founder of institutions—at once the Moses and Lycurgus of his people . " These doctrines supposed that tlie Supreme Being was not an object of sense , or capable of
any suffering or infirmity , but was incorruptible and invisible , to be comprehended only by the mind ; " and Numa forbade the Romans to represent thc Deity in the form of man or beast . Hence , Masons believe in one God , who
created all things , and by whom all things exist To this Supreme Being all our lodges are con secrated , and they are , in fact , traditionally con
sidered as proper places for the exercise of certain devotional ceremonies , as , for example , heingplaced due eastand west , ceremonial prayers and vows may be offered therein .
CONSECRATION OF LODC . ES . Probably , no ceremony of Freemasonry may be looked upon as more ancient than that
The Footsteps Of Masonry;
solemnity with which a lodge is consecrated . It must be ancient or very modern indeed , for ignorance could not have invented it . Corn , oil , and salt were used in the ancient consecrations , and carried in procession by going round the building , precisely as is adopted now in the
consecration of a Masomc lodge . It is a law of institutions , as of nature , that everything , whether of good ' or evil , should bear the impress of its Creator , and the use of these substances and the mode of consecrating are identical with the inculcations of Numa .
The Pythagorean precept was , " JN o saenhee shall be performed without meal ; " and Numa forbid them to be celebrated by a cruel effusion of blood , but that they should consist chiefly of flour , oil , and libations of wine , such being ( says
Plutarch ) chief proofs of His universal bounty to ail ; and Numa ' s laws , as further stated , by Pliny , expressly declare " that the Gods shall be worshipped with these things "— " puge et salsa mola '*'—with fruits and unleavened bread .
Customs last long , for the Romanists ( who still give to the consecrated bread the same name , mass , or " mola , " as did the first Pontifex Maximus ) make the consecrated wafer in the
same manner as zftncasissaidto havedone , when , in his descent into hell , he bribed Cerberus with a cake made of honey , oil , and -flour . ' * ' Melle soporatam , etmedicatis frugibus offam , objecit " —Virgil , Lib . 6 , 420 .
Here , then , in the consecration of our lodges to the Deity , we do what Numa expressly instituted , and we do it in the same way , as custom and tradition has handed down , even to the
present day . . Had King Solomon directed such a consecration , he would have appointed burnt offerings ; but om * lodges are consecrated in accordance with thc laws of Numa .
THE SYMBOL OF THE CENTRE . A very important object in connection with Masonic ceremonial , worship , and working is the symbol of the centre : That " sacred symbol in the centre of the buiklinsr which alludes to the
G . G . ofthe JJ . " We have also an older form " burnt to ashes in the centre , " evidently alluding to " fire . " It is a term which greatly puzzles young Freemasons . As before stated , thc philosophy of Numa
resemoled that of Pythagoras . Now , Pythagoras distinctly ami clearly taught the doctrine of . the rotundity ofthe earth , and of its motion round a " centre , " afterwards worked out by Copernicus . Among the numerous temples built by Numa ,
was the Temple of Vesta , and which he intended for the reception of the sacred symbol " fire . " It was first in the form of a vast globe—not to represent the figure of the earth , but the frame of the universe—in the centre of which the
Pythagoreans suppose to exist the " sacred fire " emblematical of " God , " the " Grand Geometrician of the Universe , " for the Pythagoreans , says Plutarch , hold that " the earth has a circular motion around the ' central fire . ' " and there is
no evidence to the contrary but that the reference to this in our second degree dates from this early epoch . It was also thc opinion of Plato that thc earth was placed at a distance from the " centre , " for
that , being a principal place , was reserved for some more noble and refined Being . Here , then , is the explanation of the Masonic " centre . " Our older , and , no doubt , more correct form , has the sentence , "burnt to ashes in
the centre , and when that centre is supposed to be a fire , it gives the phrase a still stronger meaning , for it is fire lhat purifies . It may also allude to the worship of Baal ; but would an Israelite have taught such doctrine or instituted such forms ?
Tin : TRIANGLE . It was to keep this " symbolic fire " burning in the Temple that Numa instituted the " collegium or lodge" of vestal virgins , and it , no doubt ,
has left a characteristic mark in Masonry ; for , should this fire have been extinguished , it was necessary to renew it by obtaining a pure and unpolluted ll . irae from the sun .
This , Plularch says , " they kindle by means of such a parabolic figure , or instrument , as is formed bv the revohi'ion of a recl . uv . fi ! ' ' . ' ! " triangle .
The Footsteps Of Masonry;
and by means of such the rays of the sun were reflected to a focus . " Hence a triangle may be considered emblematic by that Divine Fire , the Deity , which enlig htens and enlivens the world , as emblematically does the W . M . the lodge , and which emblem the Perfect or Past Master still
carries . " THE SITUATION OF THE W . M . IN THE EAST , AND WHY OUR LODGES ARE SO SITUATED . " In all times peculiar dignity , sanctity , or both , have been attributed to the east , and ,
consequently , the " effigies" or image of the Deity was placed at the east end of the Temple , the priest being stationed in front , as in Romish churches , and probably if the triangle occupied
its ancient position as emblematic of the "Triune God , " to whom our Masonic ceremonial worship is paid , it should be placed above and behind the W . M .
The immediate reason , however , why * our W . M . is seated in the east is this , that in the Roman Basilica :, or halls of justice , the judge presided at the east end , the people sitting
around the hall . On the sides were arranged small " convenient rooms adjoining the lodge , " and much as they now exist , under the name of " chapels , '* ' in Romish churches .
The Basilicas now signifies the cathedral church of the bishop , who thus ( as did the ancient Roman judge ) gives sentence " from his official seat , " or " ex cathedra . "
The " east end " having thus been the seat of honour in the ancient Roman institutions , tradition has evidently handed the custom down to our lodges of the present day .
My object in continuing tins identification of the " fragments " is to show that all we do , say , or even think , has its prototype in Roman institutions , and which will become more special and striking as we proceed .
OUR LODGES ARE OPENED AND CLOSED WITH RELIGIOUS WORSHIP . Now , we are distinctly told by Plutarch that , in establishing his " collegia , " or lodges , Numa gave to each forms of religious worship .
In thc municipal ( and other ) institutions of Rome , the " Magistcr , " or Master , presiding sat in his curtilc chair , as above stated , at the east
end , and before opening and closing his court , offered prayers , and if a candidate was to be proposed , addressed the people ; but Livy , the authority for this fact , does not mention the
prayer . At the period here mentioned , the distinction between priest and laiac was not so definite as it is now . The Vestal Virgin put off her sacred character when forty years of age , resuming her
civil character , and priests were appointed by the civil power , for , in Cicero ' s oration for Milo , Milo is represented as going on a certain day to Lanuvium to appoint a priest . Hence , a layman could officiate .
We are also informed that , before transacting any public business whatever , the Romans performed religious worship , and all institutions , from the Senate downwards , were always opened with solemn prayer , according to a set form * and as
this custom continues unchanged in our lodges unto the present day , may not our prayers be based upon the old ones ? Whether they are so , or not , the custom is identical . As an illustratration , and to show the spirit of
our great and royal founder in his religious and social habits , I cannot do better than quote the words of his chief historian : " In Numa ' s reign every one applied himself to industry , to the quiet education ol his children , and , above all ,
to the worship of God . Festivals , social banquets , mutual benevolence , kind entertainments of friends , visiting , and conversing freely without fear or jealousy , became the practice in all Italy . " Can wc , then , wonder that an Institution
formed in such an age , and by such a founder , should still exist , and , existing , retain some vestige of that sacred fire which illumined its birth . What life could better illustrate our principles of Faith , Hope , Charity , Brotherly Love , Relief and Truth , than the life of our royal founder ? Tn our next we shall continue the investigation .