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by the introduction of the Indian , Mexican , and some others , which have no connection either with those which preceded or which followed in other parts of the globe . In the classification ,

therefore , which has been given above , I have placed together , in four divisions , consisting of three countries each , those which may be supposed to have had some considerable affinity , on account of the

contiguity or probable intercourse of their respective nations . And now reccollecting our original definition of Freemasonry , and bearing in mind that our main

object at the present stage of the enquiry is to show that sacred buildings have always been designed , erected , or decorated in such a manner as to represent symbolically the Divine truth and holy

mysteries which had been imparted to our first parents , and by them transmitted , orally or figuratively , to their posterity . That , in fact , in the construction of all the altars , shrines , temples ,

and cathedrals of which history , sacred and profane , makes mention , the builders of the same , whoever they might be , were not solely heapers up of stone , mere Babel raisers ; but

that they had all thoughts and ideas which they meant to embody and illustrate in their labours . It is true , as well expressed by How , that the

proper display of purpose , the immediate expression of feeling , are indeed denied to this eldest and most sublime of all the arts . It must

excite the feelings through the medium of thought ; but , perhaps , the feelings which it does excite are on that account only so much the more powerful . All architecture is symbolical , but

none so much as the Christian architecture of the middle ages . The first [ and greatest of its objectsis toexpress the elevation of hol y thoughts , the loftiness of meditation set free from earth ,

and proceeding unfettered to heaven . It is this which stamps itself on the spirit of the beholder , however incapable he may himself be of analysing his feelings , that mysterious melange

of awe , bewilderment , and self humiliation , when he gazes on those far stretching columns and dizzy domes . But this is notable ; every part of the structure is as symbolical as the whole . The altar is directed towards the rising of the sun

and three great entrances are meant to express the conflux of visitors from all regions of the earth . Three towers express the Christian mvstery

of the Triune Godhead ; the choir rises like a temple within a temple , with redoubled loftiness , the shape of the Cross is in common with the Christian churches even of the earlier times .

The round arch was adopted in the earlier Christian'Architecture , but laid aside on account of the superior gracefulness supposed to result from the crossing of the Arches . The rose is the

most essential part of all the ornaments of this architecture . * even the shape of the windows , doors and towers may be traced to it , as well as the accompanying decoration of flowers and leaves . When we view the whole structure from

the crypt to the choir , it is impossible to resist the idea of Earthly death , leading only to the fulness , the freedom , and the solemn glories of Eternity . Again , also in many of the styles we have

named , more especiall y in the Roman , Persian and Indian , beauty was the chief aim sought after , and gifted as the people were , who affected these methods , with the keener perception of

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the beautiful , they attained this object by means of a degree of taste and refinement which seemed natural and inborn , and in fact the nations amongst whom these styles originated appear

to have been led by their exuberance of fancy and impatience of all restraint to try every form , to attempt to fix every floating idea , and to take advantage of every suggestion , either of art or

nature . And thus has arisen , as so truly and graphically described by Ferguson , that boundless multiplicity of detail which Saracenic architecture presents , and the innumerable hints it affords to

those who know that art is not confined to one or two forms , and is not to be confined by figures or by rules , but is everywhere and in everything for those who seek it honestly and for its own

sake . Bearing , then , in mind these important considerations , I would begin with the investigation of Hebrew architecture , because it is in fact the most intimately connected with our present

purpose , and because we derive from the Books of Moses the only genuine written account of the progress of the arts previous to his birth , that is , for a period of 2433 years .

Vntediluvian and Patriarchal science can

not , strictly speaking , be denominated Hebrew science , but as we learn all that is to be learned upon the subject from the Hebrew legislator and historian , we may be allowed to include

under one head whatever the Bible recordsof each , and when we reflect on the very small number of hands through which primaeval tradition had to pass in its tranmission from Adam to Abraham

from the Father of Mankind to the Father of the Faithful , we may feel assurred that nothing very important had been either forgotten or neglected . Adam , who was created , according to common

computation , 4004 years before the Christain era , lived 930 years , that is till within 726 years of the Flood . Noah was 600 years old when " the fountains of the great deep were broken up , and

the windows of heaven were opened , and the waters prevailed exceedingly upon the earth , and the mountains were covered . " The interval , therefore , between the death of Adam and the

birth of Noah was onl y 126 years , or in other words , Adam died 11 . a . . 3074 , and Noah was born K . c . 2948 . Now Methuselah lived 343 years with Adam , and -joo with Noah •there was

therefore , but one link between Adam and Noah , but Noah survived the Deluge 350 years , till within two years of the birth of Abraham , and

Shem , the son of Noah , remained alive 150 years after Abraham ' s birth , and no doubt saw the children of Israel , ere he was gathered to his fathers .

Ihere were , then , only three persons between Adam and Abraham , namely Methuselah , Noah , and Shem . From Abraham to Moses the time was comparatively short , only i < 1 years , and the

chain consisted only of Jacob and Levi , Jacob having been born before the death of Abraham . Thus there were but five persons between Adam and Moses . Whatever statement , narrative ,

allusion , figurative expression , or symbolical representation we may meet with in the writings of Moses , must consequently be in perfect accordance with all that had been handed down b y

direct oral communication , through the families above-named . And in these families it was that the knowledge and worship of the Great Creator were continually preserved for the accomplish-

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ment of those divine oracles on which the fate of the whole human race ' depended . The authenticity of primaeval tradition may indeed be inferred from the foregoing chronological abstract , but we

have also to take into account the inspiration of the author of the Pentateuch , which would itself be infallable authority under any circumstances .

From the creation of the world to the Flood , a period of 1656 years , according to the . Hebrew version , a considerable progress must have been made in the arts and sciences , but the intimations

of it afforded us in Scripture are few and sli ght , although we may find , on investigation , that they imply more than at first appears to be included in their terms .

Let us see how this matter stands . We know , for instance , that Cain offered an oblation , and Abel a sacrifice unto the Lord . the latter , no doubt , according to divine appointment , that is ,

in obedience with regard to the mode , and in faith with regard to the object , else would not Abel ' s offering have been accepted , and Cain ' s rejected . Now , we find no mention of any burnt

offering or sacrifice in after time which was not offered upon an altar , as I may probably demonstrate when we come to speak of the altar of Noah . It is reasonable , therefore , to conclude

that the sacrifice of Abel , at least , was burnt according to express command , or perhaps by fire from heaven , upon an altar of some description .

That this altar was constructed of unhewn stone , is equally probable from the analogy which shall hereafter be adduced .

If Abel did , as we have now supposed , make use of an altar on the one occasion recorded b y the Sacred Historian , it was unquestionably the first erection for sacred purposes of which

we possess undeniable written proof . It was , likewise , not less symbolical than the sacrifice offered with faith upon . it . Cain , we read , buildeda city and called it

after the name of his son Enoch . Here in all probabilty , domestic architecture took its rise . Josephus tells that the children of Seth , the son of Adam , after having

invented astrology and divers other arts , because they had heard it told by Adam that the world would undergo a two-fold destruction , once b y a great deluge of water , and again by fire , they

erected two columns , one of brickwork , and the other of stone , on both of which they wrote the precepts of the several arts invented by them , because that in case the column of brickwork

should fail to resist the iorce of the water , that , at least , of stone mi ght preserve to posterity the remembrance of those arts b y what was written upon it . Whether this tradition be well founded

or not , it proves the general belief that the arts attained in the very earliest ages to some degree of perfection . To this must also be added , that with the tradition is connected the " Vision of

Enoch , on which is founded one of the most important narratives in the history of our Craft . In the days of Enos , the son of Seth , began men to call upon the name of the Lord , or to be

called by the name of the Lord . Now , it is very clear that calling on the name of the Lord is worship , which must be either private or public . That private adoration is not here meant , [ appears to ] me equally obvious . It