Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Symbols.
SYMBOLS .
MODERN divisions of Masonry are symbolic of the divisions of tho workmen at tho temple of Solomon —the apprentices , workmen and masters , who wero variously denominated burden-beavers , builders and mastoids of the work . In the Masonic Fraternity these are merely symbolisms ; for practically they are only degrees
representing these ancient facts , and as soon as the Third degree is reached all are Masters upon a common level . In early practical Masonry they were carried out as facts . The symbolism gives us good ideas of the facts of real life in the divisions of tho work of the human family , showing the
natural divisions of labour according to the laws of nature . Throughout the whole history of the human race we find a lower strata of people , who , from indolence in early life , from force of circumstances or some natural disposition of mind , are destined through life to bear the heavy burdens
for the rest . The second class , from natural inclination , developed by some unknown law of mind , cling to mechanism and trade in their various branches , while others , also guided by the law of taste , select the higher callings or professions , and in a certain sense become the leaders of
human society and thought . Were this not the fact , all employment would be of equal grade , and all men must of necessity be each his own labourer and mechanic in all things pertaining to human industry . This being the case , everything would be of rude construction , because no man
would have time , opportunity or disposition to bring anything to perfection , but this law of the sub-division of labour allows full development in each branch of human industry , so that mechanism , art , science and literature , are constantly approaching a character of perfection which is very
admirable . Without this law the human family would be to-day where it was thousands of years ago . But , with it , see the improvement in , and the high character of , thought ; the power of steam , the universality of commerce , the railroad bands uniting different sections of a vast nation , the
electric wires binding nations , the perfection and beauty of mechanism in every department , the unfolding mines of mineral wealth , and so throughout all the work of the human family . In this symbolism , then , we are not confined merely to Freemasonry , but by it are led to behold
one of the most beautiful symmetrical laws of the Divine mind . This law of God is so well developed that it must continue as long as time lasts . It is not , however , a matter of necessity that the burden bearers should always be destined to poverty , for that is , to a certain extent , the
result of a species of tyranny exercised over the burden bearer by the higher classes , which may , in time , be so removed as to place the lower classes in a higher degree of personal comfort . The symbolism goes still further than this general classification of the employments of men ; for
each employment has sub-divisions in its lower , middle , and higher classes of workmen . There is not a band of railroad labourers but has men who are leaders , and so through all occupations to the highest grade of thinkers and writers , each man being relegated to that class of
workers for which his industry or ability has qualified him . This symbolism of grades may be safely carried to an almost boundless extent , and is certainly the most important of the symbolisms of tbe Fraternity , the rest being merely adjuncts or helps to develope or beautify . It is of the
greater importance because of its being taken from the only architectural structure ever made on earth under the direct superintendence of the Divine mind . Carried still further , it may very well represent also the divisions of the temple , in the courts for the people , that for the priests , and the
holier place for the dwelling of the Shekinar ; then in a still higher sense the dwellers in the heavens , though this , perhaps , had better be reserved for the symbolism of the temple itself . It leads also to the thought that there is a
necessity for preparation for whatever occupation may be chosen in life , and that he who is thoroughly prepared will best succeed in his undertaking . No man should enter these degrees without that preparation , nor should he pass through this life without a preparation for that which is to
come . Mackey's work on " The Symbolism of Freemasonry " takes up the general issues and the main points without delineating the minor points or parts ; while the " Manuals
of the Lodge " and " Guides " generalize a great deal and leave some of the parts of direct symbolism untouched . We do not propose to correct any of the arguments of these works , nor perhaps introduce new thoughts , but , being
Symbols.
aware of the fact that only a few of our readers are possessors of these works , to bring to view as far as possible the delineation of the minor points of our symbolism . We are aware , however , that there is no regular rule for symbolic interpretation , and that the same line of interpretation
is not followed by all writers , hence most writers are guided by their own imaginations as to the deductions from symbolic instruction . The usual Masonic deductions are , however , generally very consistent with the character of
the symbol and will be followed as nearly as may be accordant with our object , and we will draw such other lessons as may bo harmonious with the symbol and of value to the reader .
The divestment being the very first step in Masonry very naturally leads to the thought of our entrance into the world , and , at the beginning of manhood , into the active operations of life . " Naked came I into the world , " says one of the sacred writers , and in most cases the young man
enters life devoid of capital , and is expected by industry , perseverance and tact to arise to wealth or position . We enter life in the helpless conditiou of infancy , ignorant of life ' s simplest necessity , but kind and loving hands are ready to prepare for the immediate exigencies of life , and
we are altogether dependent upon the kind offices of these kindl y hands , and upon God , for the very necessities of life ; so the youth entering upon life is also dependent upon the kind offices of others . Though man is often said to " hew or carve " his own way through life , yet he conld
not do that but for others . He may be said to " start at the bottom of the ladder , " yet the ladder rests upon the doings of those who have gone before him . Others have been labouring in the same line of work for ages before he was born , and he only begins to build where they left off .
In fact , therefore , tbe youth of to-day begins life upon a much higher plane than his ancestry of a few generations . If every man began really at the bottom of the ladder , man would pass through all time without any visible improvement .
The divestment signifies tbat we need internal and not external qualifications , and therefore we are taught that we begin our Masonic life 83 we begin the real life , or that of our future occupation . We are to pay a proper respect to the teachings and to the guiding hand of those who
have gone this way before us ; their words , counsel and direction are to be our leaders and helpers . As the mother or father in childhood were our dearest friends , so the friendly Mason is never to betray us , but upon the
contrary will ever be at our side . When helpless he can help , in trouble he can relieve , in perplexity he can explain . The consideration is not , then , " how naked and helpless I am , " but being naked and helpless , where can I find the needed aid .
Standing upon the portals of the Lodge upon whose mysteries the candidate is about entering , he is upon ground sacred to those who have gone before him , and about to be
born into a new world to bim—to enter upon a great change as as to his moral responsibilities among men . New features of life are to be developed . New associations are to be formed . Lessons are to be learned in a new school .
It should , therefore , be a sacred place to him , though not in a divine sense . The sacred character of this new feature of life is by some made to compare with tbat wonderful portion of the life of Moses when he stood near the burning bush and God
said to him , " Put off thy shoes from thy feet , for the place whereon thou standest is holy ground . " This allusion answers well for a symbol , but it is not to be construed that the Lodge is to be regarded as sacred as the place where Moses stood . The symbol , however , is that of the
binding character and nature of a contract . Anciently the plucking off the shoe signifies that each was for ever bound by the contract then and there made , the contractors being aware of all each was to receive , but here one party knows all while the other agrees to an implicit faith in the word
and honour of those who have gone before him . He learns , therefore , to trust the word of trustworth y men and to keep secret all that is Masonically unfolded to him . He is not to tread with unhallowed feet the precincts of the place made dear to many hearts who have gone that way before
him . The half-shod situation teaches sincerity of inteutions and reverence for good and holy things , as it did to Moses ; that we are , while passing through degrees so solemn , in the presence of an All Seeing Eye , which takes cognizance of all our actions and demands an account of them at our hands .
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Symbols.
SYMBOLS .
MODERN divisions of Masonry are symbolic of the divisions of tho workmen at tho temple of Solomon —the apprentices , workmen and masters , who wero variously denominated burden-beavers , builders and mastoids of the work . In the Masonic Fraternity these are merely symbolisms ; for practically they are only degrees
representing these ancient facts , and as soon as the Third degree is reached all are Masters upon a common level . In early practical Masonry they were carried out as facts . The symbolism gives us good ideas of the facts of real life in the divisions of tho work of the human family , showing the
natural divisions of labour according to the laws of nature . Throughout the whole history of the human race we find a lower strata of people , who , from indolence in early life , from force of circumstances or some natural disposition of mind , are destined through life to bear the heavy burdens
for the rest . The second class , from natural inclination , developed by some unknown law of mind , cling to mechanism and trade in their various branches , while others , also guided by the law of taste , select the higher callings or professions , and in a certain sense become the leaders of
human society and thought . Were this not the fact , all employment would be of equal grade , and all men must of necessity be each his own labourer and mechanic in all things pertaining to human industry . This being the case , everything would be of rude construction , because no man
would have time , opportunity or disposition to bring anything to perfection , but this law of the sub-division of labour allows full development in each branch of human industry , so that mechanism , art , science and literature , are constantly approaching a character of perfection which is very
admirable . Without this law the human family would be to-day where it was thousands of years ago . But , with it , see the improvement in , and the high character of , thought ; the power of steam , the universality of commerce , the railroad bands uniting different sections of a vast nation , the
electric wires binding nations , the perfection and beauty of mechanism in every department , the unfolding mines of mineral wealth , and so throughout all the work of the human family . In this symbolism , then , we are not confined merely to Freemasonry , but by it are led to behold
one of the most beautiful symmetrical laws of the Divine mind . This law of God is so well developed that it must continue as long as time lasts . It is not , however , a matter of necessity that the burden bearers should always be destined to poverty , for that is , to a certain extent , the
result of a species of tyranny exercised over the burden bearer by the higher classes , which may , in time , be so removed as to place the lower classes in a higher degree of personal comfort . The symbolism goes still further than this general classification of the employments of men ; for
each employment has sub-divisions in its lower , middle , and higher classes of workmen . There is not a band of railroad labourers but has men who are leaders , and so through all occupations to the highest grade of thinkers and writers , each man being relegated to that class of
workers for which his industry or ability has qualified him . This symbolism of grades may be safely carried to an almost boundless extent , and is certainly the most important of the symbolisms of tbe Fraternity , the rest being merely adjuncts or helps to develope or beautify . It is of the
greater importance because of its being taken from the only architectural structure ever made on earth under the direct superintendence of the Divine mind . Carried still further , it may very well represent also the divisions of the temple , in the courts for the people , that for the priests , and the
holier place for the dwelling of the Shekinar ; then in a still higher sense the dwellers in the heavens , though this , perhaps , had better be reserved for the symbolism of the temple itself . It leads also to the thought that there is a
necessity for preparation for whatever occupation may be chosen in life , and that he who is thoroughly prepared will best succeed in his undertaking . No man should enter these degrees without that preparation , nor should he pass through this life without a preparation for that which is to
come . Mackey's work on " The Symbolism of Freemasonry " takes up the general issues and the main points without delineating the minor points or parts ; while the " Manuals
of the Lodge " and " Guides " generalize a great deal and leave some of the parts of direct symbolism untouched . We do not propose to correct any of the arguments of these works , nor perhaps introduce new thoughts , but , being
Symbols.
aware of the fact that only a few of our readers are possessors of these works , to bring to view as far as possible the delineation of the minor points of our symbolism . We are aware , however , that there is no regular rule for symbolic interpretation , and that the same line of interpretation
is not followed by all writers , hence most writers are guided by their own imaginations as to the deductions from symbolic instruction . The usual Masonic deductions are , however , generally very consistent with the character of
the symbol and will be followed as nearly as may be accordant with our object , and we will draw such other lessons as may bo harmonious with the symbol and of value to the reader .
The divestment being the very first step in Masonry very naturally leads to the thought of our entrance into the world , and , at the beginning of manhood , into the active operations of life . " Naked came I into the world , " says one of the sacred writers , and in most cases the young man
enters life devoid of capital , and is expected by industry , perseverance and tact to arise to wealth or position . We enter life in the helpless conditiou of infancy , ignorant of life ' s simplest necessity , but kind and loving hands are ready to prepare for the immediate exigencies of life , and
we are altogether dependent upon the kind offices of these kindl y hands , and upon God , for the very necessities of life ; so the youth entering upon life is also dependent upon the kind offices of others . Though man is often said to " hew or carve " his own way through life , yet he conld
not do that but for others . He may be said to " start at the bottom of the ladder , " yet the ladder rests upon the doings of those who have gone before him . Others have been labouring in the same line of work for ages before he was born , and he only begins to build where they left off .
In fact , therefore , tbe youth of to-day begins life upon a much higher plane than his ancestry of a few generations . If every man began really at the bottom of the ladder , man would pass through all time without any visible improvement .
The divestment signifies tbat we need internal and not external qualifications , and therefore we are taught that we begin our Masonic life 83 we begin the real life , or that of our future occupation . We are to pay a proper respect to the teachings and to the guiding hand of those who
have gone this way before us ; their words , counsel and direction are to be our leaders and helpers . As the mother or father in childhood were our dearest friends , so the friendly Mason is never to betray us , but upon the
contrary will ever be at our side . When helpless he can help , in trouble he can relieve , in perplexity he can explain . The consideration is not , then , " how naked and helpless I am , " but being naked and helpless , where can I find the needed aid .
Standing upon the portals of the Lodge upon whose mysteries the candidate is about entering , he is upon ground sacred to those who have gone before him , and about to be
born into a new world to bim—to enter upon a great change as as to his moral responsibilities among men . New features of life are to be developed . New associations are to be formed . Lessons are to be learned in a new school .
It should , therefore , be a sacred place to him , though not in a divine sense . The sacred character of this new feature of life is by some made to compare with tbat wonderful portion of the life of Moses when he stood near the burning bush and God
said to him , " Put off thy shoes from thy feet , for the place whereon thou standest is holy ground . " This allusion answers well for a symbol , but it is not to be construed that the Lodge is to be regarded as sacred as the place where Moses stood . The symbol , however , is that of the
binding character and nature of a contract . Anciently the plucking off the shoe signifies that each was for ever bound by the contract then and there made , the contractors being aware of all each was to receive , but here one party knows all while the other agrees to an implicit faith in the word
and honour of those who have gone before him . He learns , therefore , to trust the word of trustworth y men and to keep secret all that is Masonically unfolded to him . He is not to tread with unhallowed feet the precincts of the place made dear to many hearts who have gone that way before
him . The half-shod situation teaches sincerity of inteutions and reverence for good and holy things , as it did to Moses ; that we are , while passing through degrees so solemn , in the presence of an All Seeing Eye , which takes cognizance of all our actions and demands an account of them at our hands .