The Masonic Properties Op Numbers.

laving reference to the three senses , hearing , seeing , aud feeling , which are esteemed so peculiarly essential ( beyond the other two senses ) to Masons , and the nature and uses of which , form an essential portion of the instructions we inculcate upon our fellow-craftsmen of the Second Degree . 6 th . —The triad should recall to our memory as Masons

the reasons why we consider the floor of our lodge to be holy ground . For the floor of the lodge represents the foundation of that great lodge or Temple , built by King Solomon to the service of the Great Architect of the Universe . And iu this view is held to be sacred ground , for three especial reasons . First , because on thatfvery spot where the Temple stoodnamely ou Mount Moriah

, , ivas made the offering of Isaac , when it pleased God to substitute a more pleasing- victim in bis stead . Secondly , because in the same place David , King of Israel , father of King Solomon , offered up those many pious prayers and ejaculations , ivhich appeased the wrath of God and put a stop to the pestilence which raged amongst

His people , owing to his having inadvertently caused them to be numbered . And thirdly , because in the selfsame locality was built that great Architype of our own modern lodges , that splendid Temple to the living God , the Great Temple of King Solomon . Those three Grand Offerings , then , by Abraham , by David , and by Solomon , are the reasons why the floor of a lodgo is sacred ground ,

and why it may not be inaptly symbolized by the cipher 3 . 7 th . —And lastly ; the number 3 points to the three great lights of Masonry ; the three distinctive kingdoms of nature ( animal , vegetable , and mineral ); the three constituents of man ( body , soul , and spirit ); and to the three cardinal rounds which represent FaithHopeand

, , Charity in that glorious Masonic ladder , whose basement rests upon the volume of tho Sacred Law ancl whose aim and direction points to nothing short of the Eternal Paradise of God . We now proceed to consider the symbolical references of the number 4 .

1 st . —The quarternary ( or number 4 ) , amongst tho ancient schools of philosophy , was considered as one of the most perfect numbers , because it expresses the first mathematical power in numbers ; being the square of the number 2 ( 2 = < 2 = 4 ) . The initiates looked up on it as the symbol of motion and of infinity , expressing hieroglyphically ivhatever in tho Universe is neither

corporeal nor appreciable to the senses . Pythagoras communicated it to his disciples as a symbol of the eternal and creative principle . And I apprehend that this idea was obtained by him during his " travels in the East , where the ineffable name of the Great Architect of the Universe ivas revealed to him by the chosen people of God , the Jews . For Pythagoras was

undoubtedly both an ear and eye-witness of every form of religion , superstition , creed , tliith , tradition , ancl ceremonial , which prevailed iu every nation almost of the then known ivorld . And thus he not only sought after the truth by processes of mental reasoning and philosophical induction in his own soul ; but also by personally ¦ investigating tho religions mysteries and symbolic

ceremonial of the different nations of his time , for the sake of comparing one creed ivith another , so that from the whole taken together ( steering a middle course betAveen them all ) , he might frame such , a brilliant system of philosophy as we actually know him to have at length established . It is then , I say , probable that amongst the Jews ( who were the sole custodians of it ) P ythagoras first learnt

the ineffable and sacred name of the Deity , which signifies the source of everything that has received existence ; and which , in the language-in ivhich Pythagoras originally received that most momentous communication ( namely , the Hebrew language ) is composed " of four letters . This fact of the Hebrew word for the Deit y consisting of four letters , appears to be the reason why Pythagoras ini'ested the number four with

the distinguished dignity of representing the creative principle of the universe . 2 nd . —The number four has a reference to " Man viewed as a responsible creature . " For take the cipher 4 . What does it consist of ? It consists of the cipher 1 , expressive ( as we have already seen under the consideration of the monad ) of a living being , I , myself ; I

myself as a living upright body , a true " anthropos ;" and further , bearing within myself the sacred delta , A , the emblem of the Deity . Let us affix this delta , /\> to the cipher 1 , and we have the cipher 4 . Which now therefore represents a living being , bearing within himself a divine principle . And what is that divine principle , brethren ?—What but that inner life within us

which is hid ivith God?— -What but that vital , that eternal spark Avhich forms tho very mainspring of our reason?—What , in fine , but the immortal essence which we call soul ? And do not our Masonic ceremonies , brethren , inculcate the awful responsibility hereafter of the soul of man to the judgments of the Great Architect of the Univei-se ? After the stony , rough , devious experience of our first degree iu youth has passed onwards

to the self-relying , energetic , laborious clays of our second degree in manhood ; and even beyond that , has , we ivill say , brought us down through the tranquil , hopeful , faith-inspired period of our third degree in old age ; nay , brethren , even farther still , beyond tbe pangs and penalty of death itself , beyond the tomb and beyond the grave , are we not , as Masons , specially bound to

believe in the awful responsibilities of the Immortal Spirit within us to the future judgment and justice of God ? Yes , indeed , my friends , ive are ! There is no room for cavilling infidelity among us . For the solemn mysteries of all our degrees point unmistakably to the Throne of tho Eternal . Fitly , therefore , does the cipher 4 represent " Man possessed of an immortal soul , " Man

viewed as a responsible creature . " 3 rd . —The number four has even a more elevated reference still . It has been found to represent , by ancient usage , and amongst many different nations , the very Deity himself . The HebreAV name for God consists of four letters . The Egyptians called Him , " Amun ; " a Avord of four letters .

The Persians worship God under the title of " Sura ;" also a word of four letters . The Greek name for the Deity is " Theos . " The Latin name is " Dens ; " all words of four letters . This name of God written by the Hebrews in four letters is known as the " Hebrew tetragrammaton , " and was esteemed amougst them of so great value that it

was never mentioned , or made use of , save in the most solemn compacts or the most devotional ceremonies . Pythagoras called this four-lettered name of God " the tetractys , " and permitted it to bo used only in the most solemn obligations of his philosophical candidates . Almost infinite examples might be given of the sacred virtue attaching to the number four , from its

representing the four-lettered , sacred name of the Deity . I ivill content myself , however , with bringing to your notice only the following cases , in addition to those I have above enumerated . The name of God with the Scandinavians was " Odin . " With the Greeks it was both " Theos" ancl " Zeus . " Amongst the Egyptiansboth " Amun " and " Phta . "

, Amongst the Phoenicians it was " Thoath . " With the Assyrians it was both " Asur " and " Nebo . " All these various names of the Deity being spelt , in the original languages , by four simple letters . Thus it is , brethren , that to Masons studying the symbolical meaning of the number four , that cipher carries with it the sacred association of the ziame of the

Great Architect of tho Universe ! And here , Worshipful Master and Brethren , having already , I fear , trespassed upon your time and patience this evening too long , I will close my observations foi