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Article MASONIC NOTES AND QUERIES. ← Page 2 of 5 →
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Masonic Notes And Queries.
beings ; and speaking of them again , in reference to this vision , he says— " This is the living creature that I saw under the God of Israel by the river of Chebar ; and I knew that they Avere the cherubims" ( Ezekiel , x . 20 ) .
Ezekiel was a priest , and therefore , it may be presumed , familiar with the forms of the cherubim in tbe temple ; but whether he knew the cherubim , in his vision , because of their resemblance to the figures in the temple , is a point no one can determine . If he did , then they are a representation of those figures as they appeared in the temple ; and Avhether he did or not , his words are , unquestionably , a true description of them as they appeared to his view . With this fact it should be taken into consideration— "Were these
the actual or symbolical forms of the intelligent beings called the cherubim ? . Are we to suppose that in heaven , inthe immediate presence of theDeity , there are actually beings presenting the singular combination of 4 faces—the face of an ox , a lion , an eagle , and a manand with the feet of a calf ? Or are we to suppose that while the existence of intelligent beings , under
the name of cherubim , is actual , the forms described are emblematical—expressive of certain mental and moral properties predominant in the nature of these exalted beings ? That intellectual and spiritual beings , in heaven , should actually have such grotesque forms shocks our sense of propriety , but that moral and intellectual qualities should be thus represented is in perfect harmony Avith the symbolical character of the sacred writings and the usages of ancient nations .
The Book of Daniel , written by one Avho was a contemporary with Ezekiel , abounds with such symbols , expressing moral qualities . The Assyrian monuments of a similar age , and of earlier date , Avhich have recently been brought to this country , abound Avith figures , exhibiting the combination of A'arious animals with some partor partsof the human formto
ex-, , , press the characters of those represented , whether divinities , heroes , or kings . In them the face of a man is connected with the body of an ox , or a lion , and the wings of an eagle ; or , in other cases , the body of a man is seen with the face of an eagle , or a lion , and the outstretched wings of the king of birds . The
sculptures of Egypt , India , and of many other ancient peoples show that the custom of depicting the properties of celestial beings by the combination of forms derived from the animal creation Avas almost universal . That Ezekiel , AA'I IO lived in an age when this symbolic representation was the prevailing custom in the
greatest nations , and who , as a captive , had lived in Babylon , Avhere symbols of a like kind abounded , should express spiritual ideas in the same manner is , in the highest degree , probable . Prom this , then , itwill be concluded that , Avhilst the existence of beings called cherubim is actual , the forms under Avhich they were represented are emblematical .
If , then , the remarkable forms which Ezekiel beheld , in his prophetic vision , Avere symbolical , the inquiry naturally follows , Of Avhat Avere they symbolical ? Dr . Adam Clarke supposes they Avere emblematical representations of the eternal power and Godhead of the Almihtybut this Avould to
g ; appear he untenable , because we are not given to understand that view by any scriptural authority , aud , moreover , it seems directly contrary to the admonitions , so frequently repeated , against the formation , or use , of any
visible representation of the Deity , which , in reality , constituted the essence of idolatry so constantly denounced in Scripture— " Take ye therefore good heed unto yourselves ; for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the fire ; lest ye corrupt yourselves , and make you a graven imagethe similitude of any figure . "
, Tet , though various prohibitions were uttered against the use of images , they were not designed to exclude every artistic representation of the creatures , as such , but to exclude every such representation as an image , 0 £ symbolical likeness of God himself , and therefore Dr . Clarke ' s supposition falls to the ground on this
point . There is also another fatal objection ; the cherubim are represented as worshippers of God—as praising and adoring Jehovah . Parkhurst , the eminent Hebraist , regards them as emblematical of the Trinity , hut the previous objections hold good against this vieAV .
A modern author strongly contends they were emblematical representations of redeemed and glorified man , but this may be disposed of in the briefest possible way . In the constant descriptions employed in the Scriptures with reference to the blessed in heaven , there is no to be found Avhich speaks of man
passage otherwise than in his spiritual or bodily nature totally and entirely unconnected with the symbolism of irrational animals ; therefore they cannot be said to be representatives of human beings under any circumstances .
What , then , are they to be considered ? As far as human conjecture dare assert , they were emblematical representations of an exalted order of celestial beings . Taking the Avord angel as a generic term comprehending every order and class of the celestial hierarchy , the cherubim Avill be regarded as representing at least one of those ordersand perhaps the hihest
, g order of those exalted beings—or certainly the highest , of those whose existence is disclosed to us in the Holy Bible . The Avord cherubim is not a single term ,, but compounded of the Hebrew prefix 3 , which means like , and the word 21 , Avhich signifies a great one , a chiefprinceor any oue having pre-eminence . The
, , vvord , with its prefix and plural termination , means literally , Wee the great ones . In the Greek the equivalent ideas—applied to the New Testament angelic beings—are "thrones , dominions , principalities , and powers , " and as the Hebrew and Greek terms are so
nearly the same , it folloAvs that the cherubic forms were emblematic of some order of angelic beings , and this conclusion is sustained by several additional considerations : The dignified position of the cherubim sustains it . While their name itself is indicative of greatness , they are highly pre-eminent and dignified in their position ; they are formed of beaten goldancl
, placed on the mercy seat or on each side of the throne of God , Avithin the immediate beams of that glory which attested the Divine presence . The same exalted position is given to the cherubim beheld in Ezekiel's vision ; they were in the very midst of the Divine brihtness emanating from Jehovah's presence (
Ezeg kiel , i . ) . Now this is the place constantly assigned , in Holy Scripture , to angelic beings ; and as they are set forth in a similar manner , and with identical phraseology , as attending the Divine presence , beholding the face of God , and dwelling before the throne of his glory , it appears that the beings thus repre-
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Masonic Notes And Queries.
beings ; and speaking of them again , in reference to this vision , he says— " This is the living creature that I saw under the God of Israel by the river of Chebar ; and I knew that they Avere the cherubims" ( Ezekiel , x . 20 ) .
Ezekiel was a priest , and therefore , it may be presumed , familiar with the forms of the cherubim in tbe temple ; but whether he knew the cherubim , in his vision , because of their resemblance to the figures in the temple , is a point no one can determine . If he did , then they are a representation of those figures as they appeared in the temple ; and Avhether he did or not , his words are , unquestionably , a true description of them as they appeared to his view . With this fact it should be taken into consideration— "Were these
the actual or symbolical forms of the intelligent beings called the cherubim ? . Are we to suppose that in heaven , inthe immediate presence of theDeity , there are actually beings presenting the singular combination of 4 faces—the face of an ox , a lion , an eagle , and a manand with the feet of a calf ? Or are we to suppose that while the existence of intelligent beings , under
the name of cherubim , is actual , the forms described are emblematical—expressive of certain mental and moral properties predominant in the nature of these exalted beings ? That intellectual and spiritual beings , in heaven , should actually have such grotesque forms shocks our sense of propriety , but that moral and intellectual qualities should be thus represented is in perfect harmony Avith the symbolical character of the sacred writings and the usages of ancient nations .
The Book of Daniel , written by one Avho was a contemporary with Ezekiel , abounds with such symbols , expressing moral qualities . The Assyrian monuments of a similar age , and of earlier date , Avhich have recently been brought to this country , abound Avith figures , exhibiting the combination of A'arious animals with some partor partsof the human formto
ex-, , , press the characters of those represented , whether divinities , heroes , or kings . In them the face of a man is connected with the body of an ox , or a lion , and the wings of an eagle ; or , in other cases , the body of a man is seen with the face of an eagle , or a lion , and the outstretched wings of the king of birds . The
sculptures of Egypt , India , and of many other ancient peoples show that the custom of depicting the properties of celestial beings by the combination of forms derived from the animal creation Avas almost universal . That Ezekiel , AA'I IO lived in an age when this symbolic representation was the prevailing custom in the
greatest nations , and who , as a captive , had lived in Babylon , Avhere symbols of a like kind abounded , should express spiritual ideas in the same manner is , in the highest degree , probable . Prom this , then , itwill be concluded that , Avhilst the existence of beings called cherubim is actual , the forms under Avhich they were represented are emblematical .
If , then , the remarkable forms which Ezekiel beheld , in his prophetic vision , Avere symbolical , the inquiry naturally follows , Of Avhat Avere they symbolical ? Dr . Adam Clarke supposes they Avere emblematical representations of the eternal power and Godhead of the Almihtybut this Avould to
g ; appear he untenable , because we are not given to understand that view by any scriptural authority , aud , moreover , it seems directly contrary to the admonitions , so frequently repeated , against the formation , or use , of any
visible representation of the Deity , which , in reality , constituted the essence of idolatry so constantly denounced in Scripture— " Take ye therefore good heed unto yourselves ; for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the fire ; lest ye corrupt yourselves , and make you a graven imagethe similitude of any figure . "
, Tet , though various prohibitions were uttered against the use of images , they were not designed to exclude every artistic representation of the creatures , as such , but to exclude every such representation as an image , 0 £ symbolical likeness of God himself , and therefore Dr . Clarke ' s supposition falls to the ground on this
point . There is also another fatal objection ; the cherubim are represented as worshippers of God—as praising and adoring Jehovah . Parkhurst , the eminent Hebraist , regards them as emblematical of the Trinity , hut the previous objections hold good against this vieAV .
A modern author strongly contends they were emblematical representations of redeemed and glorified man , but this may be disposed of in the briefest possible way . In the constant descriptions employed in the Scriptures with reference to the blessed in heaven , there is no to be found Avhich speaks of man
passage otherwise than in his spiritual or bodily nature totally and entirely unconnected with the symbolism of irrational animals ; therefore they cannot be said to be representatives of human beings under any circumstances .
What , then , are they to be considered ? As far as human conjecture dare assert , they were emblematical representations of an exalted order of celestial beings . Taking the Avord angel as a generic term comprehending every order and class of the celestial hierarchy , the cherubim Avill be regarded as representing at least one of those ordersand perhaps the hihest
, g order of those exalted beings—or certainly the highest , of those whose existence is disclosed to us in the Holy Bible . The Avord cherubim is not a single term ,, but compounded of the Hebrew prefix 3 , which means like , and the word 21 , Avhich signifies a great one , a chiefprinceor any oue having pre-eminence . The
, , vvord , with its prefix and plural termination , means literally , Wee the great ones . In the Greek the equivalent ideas—applied to the New Testament angelic beings—are "thrones , dominions , principalities , and powers , " and as the Hebrew and Greek terms are so
nearly the same , it folloAvs that the cherubic forms were emblematic of some order of angelic beings , and this conclusion is sustained by several additional considerations : The dignified position of the cherubim sustains it . While their name itself is indicative of greatness , they are highly pre-eminent and dignified in their position ; they are formed of beaten goldancl
, placed on the mercy seat or on each side of the throne of God , Avithin the immediate beams of that glory which attested the Divine presence . The same exalted position is given to the cherubim beheld in Ezekiel's vision ; they were in the very midst of the Divine brihtness emanating from Jehovah's presence (
Ezeg kiel , i . ) . Now this is the place constantly assigned , in Holy Scripture , to angelic beings ; and as they are set forth in a similar manner , and with identical phraseology , as attending the Divine presence , beholding the face of God , and dwelling before the throne of his glory , it appears that the beings thus repre-