Preface.
Of the various modes of communicating instruction to the
uninformed, the masonic student is particularly interested in two; namely, the
instruction by legends and that by symbols. It is to these two, almost
exclusively, that he is indebted for all that he knows, and for all that he
can know, of the philosophic system which is taught in the institution. All
its mysteries and its dogmas, which constitute its philosophy, are intrusted
for communication to the neophyte, sometimes to one, sometimes to the other of
these two methods of instruction, and sometimes to both of them combined. The
Freemason has no way of reaching any of the esoteric teachings of the Order
except through the medium of a legend or a symbol.
A legend differs from an historical narrative only in
this—that it is without documentary evidence of authenticity. It is the
offspring solely of tradition. Its details may be true in part or in whole.
There may be no internal evidence to the contrary, or there may be internal
evidence that they are altogether false. But neither the possibility of truth
in the one case, nor the certainty of falsehood in the other, can remove the
traditional narrative from the class of legends. It is a legend simply because
it rests on no written foundation. It is oral, and therefore legendary.
In grave problems of history, such as the establishment
of empires, the discovery and settlement of countries, or the rise and fall of
dynasties, the knowledge of the truth or falsity of the legendary narrative
will be of importance, because the value of history is impaired by the
imputation of doubt. But it is not so in Freemasonry. Here there need be no
absolute question of the truth or falsity of the legend. The object of the
masonic legends is not to establish historical facts, but to convey
philosophical doctrines. They are a method by which esoteric instruction is
communicated, and the student accepts them with reference to nothing else
except their positive use and meaning as developing masonic dogmas. Take, for
instance, the Hiramic legend of the third degree. Of what importance is it to
the disciple of Masonry whether it be true or false? All that he wants to know
is its internal signification; and when he learns that it is intended to
illustrate the doctrine of the immortality of the soul, he is content with
that interpretation, and he does not deem it necessary, except as a matter of
curious or antiquarian inquiry, to investigate its historical accuracy, or to
reconcile any of its apparent contradictions. So of the lost keystone; so of
the second temple; so of the hidden ark: these are to him legendary
narratives, which, like the casket, would be of no value were it not for the
precious jewel contained within. Each of these legends is the expression of a
philosophical idea.
But there is another method of masonic instruction, and
that is by symbols. No science is more ancient than that of symbolism. At one
time, nearly all the learning of the world was conveyed in symbols. And
although modern philosophy now deals only in abstract propositions,
Freemasonry still cleaves to the ancient method, and has preserved it in its
primitive importance as a means of communicating knowledge.
According to the derivation of the word from the Greek,
"to symbolize" signifies "to compare one thing with another." Hence a symbol
is the expression of an idea that has been derived from the comparison or
contrast of some object with a moral conception or attribute. Thus we say that
the plumb is a symbol of rectitude of conduct. The physical qualities of the
plumb are here compared or contrasted with the moral conception of virtue, or
rectitude. Then to the Speculative Mason it becomes, after he has been taught
its symbolic meaning, the visible expression of the idea of moral uprightness.
But although there are these two modes of instruction in
Freemasonry,—by legends and by symbols,—there really is no radical difference
between the two methods. The symbol is a visible, and the legend an audible
representation of some contrasted idea—of some moral conception produced from
a comparison. Both the legend and the symbol relate to dogmas of a deep
religious character; both of them convey moral sentiments in the same peculiar
method, and both of them are designed by this method to illustrate the
philosophy of Speculative Masonry.
To investigate the recondite meaning of these legends
and symbols, and to elicit from them the moral and philosophical lessons which
they were intended to teach, is to withdraw the veil with which ignorance and
indifference seek to conceal the true philosophy of Freemasonry.
To study the symbolism of Masonry is the only way to
investigate its philosophy. This is the portal of its temple, through which
alone we can gain access to the sacellum where its aporrheta are concealed.
Its philosophy is engaged in the consideration of
propositions relating to God and man, to the present and the future life. Its
science is the symbolism by which these propositions are presented to the
mind.
The work now offered to the public is an effort to
develop and explain this philosophy and science. It will show that there are
in Freemasonry the germs of profound speculation. If it does not interest the
learned, it may instruct the ignorant. If so, I shall not regret the labor and
research that have been bestowed upon its composition.
Albert G. Mackey, M.D.
