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tipm '^ Mackey's

V

Symbolism of Freemasonry

Its Science, Philosophy, Legends,
Myths and Symbols

REVISED BY

ROBERT INGHAM CLEGG 33°

"Ea enim quae scrihuntur tria habere decent, utilitatem
praesentem , certum finem, inexpugnabile fundamentum.'*

{"For there are three essential qualities of literature,
timeliness of theme, definiteness of aim, impi-egnability of
the facts presented/^)

— Cardanus

THE MASONIC HISTORY COMPANY
CHICAGO NEW YORK LONDON

C<ypyright, 1921

by

The Masonic History Compant

The Lakeside

Press Ckicata

BR OONNaiEY ,
4 SOWS CO** \

THE LIBRARY
BRIGHAM YOUNG I NIVFKSITY

f\\J:

DEDICATED WITH
GRATITUDE TO THE MIGHTY
BROTHERHOOD OF FREEMASONS WHOSE
WORLD-WIDE ENTERPRISE FOR ALL THAT PERTAINS
TO THE CRAFT HAS EVER FAITHFULLY SERVED AND INSPIRED
THE MASONIC HISTORIAN TO LABOR ZEALOUSLY IN
THE ARCHIVES OF OUR GREAT INSTI-
TUTION'S HONORABLE AND
PROGRESSIVE PAST
AND PRESENT

The Masonic History Company
Provides Light and Proficiency

Important

Standard and only fully
authorized works are pub-
lished by The Masonic
History Company on the
subject of Freemasonry.

This Symbolism is the Third
Book of the Series

PREFACE

OF the various modes of communicating instruc-
tion to the uninformed, the Masonic student is
particularly interested in two: namely, the in-
struction 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 S 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 or innermost teachings of
the Order except through the medium of a legend or
a symbol.

A legend differs from a 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 foun-

* A new convert, a beginner — Greek for "newly planted."

vii

viii Preface

dation. It is oral, from mouth to ear, and therefore
legendary.

In grave problems of history, such as the establish-
ment of empires, the discovery and settlement of coun-
tries, 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 that is not so in
Freemasonry. Here there need be no absolute ques-
tion 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
form a method by which esoteric instruction is com-
municated, 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
Freemasonry whether it be true or false? All that he
wants to know is its internal significance. When he
learns that it is intended to illustrate the doctrine of
the immortality of the soul, he is content with that
interpretation. He does not deem it necessary, except
as a matter of curious or antiquarian inquiry, to inves-
tigate 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 con-
tained within. Each of these legends is the expression
of a philosophical idea^

* The student may also compare to advantage this explanation of
legend with the use made in the New Testament of parables. Ma-
sonic legends are indeed in the same class as parables.

Preface ix

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. Al-
though modern philosophy now prefers to deal only in
abstract propositions, Freemasonry still cleaves to the
ancient method, and has preserved this valuable agency
in all its primitive importance as a means of communi-
cating 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 Specu-
lative Freemason a plumb 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 deeply
religious character; both of them convey moral senti-
ments in the same peculiar method, and both of them
are designed by this method to illustrate the philosophy
of Speculative Freemasonry.

To investigate the recondite meaning of these legends
and symbols, and to elicit from them the moral and

X Preface

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 Freemasonry is the only
way to investigate its philosophy. This is the portal
of the Masonic temple, through which alone we can
gain access to the sacellum^ where its aporrheta^ are
concealed.

Masonic 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
most profound speculation. If it does not interest the
learned, it may instruct the ignorant. If so, we shall
not regret the labor and research that have been be-
stowed upon its composition.

Thus far Bro. Mackey. Up to this point we have
used the preface written by the great student and need
now but explain the work of revision. Bro. Mackey's
examination of Masonic symbols is today as of yore
admirable and stimulating. No Freemason at all
worthy of the name can read it without pleasure and
profit. All that was necessary for us to do was to
make corrections of errors that crept into the book,
and add here and there such comments as seemed to
us to be most helpful to the reader in the light of our
present-day knowledge of the institution.

The chapter on an Introduction to Symbolism is new
and prepared by the reviser for this edition. Here as

^ A small shrine or chapel. ^ Secret things.

Preface xi

elsewhere the purpose has been to do as Bro. Mackey
would no doubt have wished the work to be done; to
correct the text with every respect for the lofty purpose
of the original author, and to add such amendments
as would in the same way better facilitate the reader's
progress.

Robert Ingham Clegg 33°.

CONTENTS

Chapter Subject Page

1. An Introduction to Symbolism 1

2. Preliminary, Origin and Progress of Free-

masonry 10

3. NoACHiD^ 22

4. Primitive Freemasonry of Antiquity ... 26

5. Spurious Freemasonry of Antiquity .... 32

6. Ancient Mysteries 39

7. DiONYsiAC Artificers 45

8. Union of Speculative and Operative Free-

masonry at the Temple of Solomon ... 58"

9. Traveling Freemasons of the Middle Ages 62

10. Disseverance of the Operative Element . 66

11. System OF Symbolic Instruction 71

12. Speculative Science and the Operative

Art 77

113. Symbolism of Solomon's Temple 86

14. Form of the Lodge 101

15. Officers of a Lodge 106

16. Point within a Circle Ill

17. Covering of the Lodge 117

18. Ritualistic Symbolism 123

19. Rite of Discalceation 125

20. Rite of Investiture 130

21. Symbolism of the Gloves 136

xiil

xiv Contents

Chapter Subject Page

22. Rite of Circumambulation 141

23. Rite of Intrusting, and Symbolism of Light 146

24. Symbolism of the Corner-stone 158

25. Ineffable Name 176

J 26. Legends of Freemasonry 199

27. Legend of the Winding Stairs 217

28. Legend of the Third Degree 230

29. Sprig of Acacia 249

30. Symbolism of Labor 266

31. Stone OF Foundation 283

j32. Lost Word 302

Synoptical Index 315

CHAPTER ONE

An Introduction to Symbolism

BROTHER MACKEY put into his study of Sym-
bolism the ripened researches of many years.
No other book of his more clearly shows the
depth of his reading and reflection. His was the wisdom
that never lacked words of simplest worth to make it
known and understood. None so clearly as he could
fit lucid language to the exposition of what he knew of
Freemasonry. And none packed into his sentences
more meaty food for reflection.

The story of Freemasonry like other records told by
the tongue would become stale by repetition and fall
upon the ear less vigorously with every iteration were
it not that the facts historical and the philosophies
social and individual are linked to words by pictures,
an orderly system of spoken sounds and symbols illustrat-
ing and impressing the eye and the ear simultaneously.

By these symbols the ideas of the institution are
represented. By this happy union of the speech and
the things seen the initiate is doubly reminded. Seldom
may he hear the tale Masonic yet his frequent contact
with the symbols used by the Craft will reiterate the
facts and their meaning.

For this reason Freemasonry uses the simplest of
symbols, the tools and the materials of the Stone-

2 Symbolism of Freemasonry

mason^s trade are sufficient for this purpose and are
found everywhere.

Freemasons employ symbols to conceal the rich full-
ness of their moral teaching. They use symbols as
memoranda, simply noting as on a tablet by a scratch
of the pen the key to a store of symbolical information.
Symbolism is indeed the shorthand method of Masonic
instruction.

A complicated system of symbolism is not easily re-
tained by the mind. Lapses would soon be occasioned
by mere fault of the memory and of the differences in
human understanding and reason. From time to time
the complex symbol would receive attack from those
failing to comprehend or from those discouraged by
its difficulty of explanation or of accurately memo-
rizing.

This book by Brother Mackey on Symbolism has
been written around the most familiar of Masonic
objects. They are spread before us with all their scope
as fully expressed as the printed page may communi-
cate. Here are truly the quarried treasures of the
fraternity set forth to apply by each of us in the up-
building of his character.

For after all that is Freemasonry. To morally
square perfectly every contributing element that makes
us what we are; to take each of these and apply them
one to another uprightly to the formation of a praise-
worthy life, and to build our personal structure so that
we may stand upon our record securely before men with
an integrity perpendicularly like unto the plumb, with
a purpose absolutely level, as is the implement of that
name, and withal as positively square as ever the most
accurate of such tools would verify. That is the pur-
pose of our Craft.

An Introduction to Symbolism 3

These aspirations are substantially aided by the sym-
bolic lessons of the Masonic fraternity and in the ex-
planation of these Dr. Mackey has a field peculiarly
his own. None have been better qualified as a teacher
of symbolism than he. Simplicity and sufficiency were
his and the treatise is now as always a gem among the
literary jewels of Freemasonry.

What a Freemason should be, what he should know,
and what he should do, is the purpose of Masonic
teaching. Freemasonry is a system of knowledge and
of morals.

Freemasonary is rehearsed to the candidate by the
rendition of ritual, imparted to his mind by story, and
impressed upon the memory by symbols.

By drama, story and symbol, the eye, the ear and
the recollection continually enrich the mind and
quicken the conscience of the thinking members of the
Craft.

Reflect for a moment how much the Lodge, the
Church, yes, and the Theatre, owe their power when
properly exercised to the use of a profuse symbolism,
freely artistic ritual, devoted profession of faith and
the lesson or sermon of instructive speech.

Even upon the less active of the brethren, there is a
constant spur in every symbol, for this is the readiest
means of conveying information. Let any thrust out
his open hand in greeting to a stranger and immedi-
ately the other responds smilingly because the out-
stretched palm is universally a friendly token, a symbol
of self-sacrifice and frank friendship. But let the
same hand be clenched into a fist and the opposite is
the prevailing effect upon the observer. The first
suggests the gracious welcome, and the latter a fight,
symbolical of hospitality or hatred.

4 Symbolism of Freemasonry

Symbol is somewhat different from emblem. Dr.
Mackey favored the use of the word symbol to be
more inclusive than emblem, the latter to be contained
within the former. Thus an emblem as a crest or
other insignia could be the material indication of some
quality, the symbol might include both the thing
and whatever it represented. While symbol and em-
blem usually refer to tangible things, the word type
may allude to an act as the lifting up of the brazen
symbol of wisdom in the wilderness. Numbers XXI,
8-9. Here the brazen serpent can be a symbol of
the Redeemer and its elevation a type of the cruci-
fixion.

A symbol is known by many, the emblem by few.
Symbols are recognized, emblems are chosen. The
symbol tells its own meaning, an emblem is explained
by others. A flower is the universal symbol of senti-
ment; the Lily of purity, the Violet of modesty, the
Pansy of thought, the Rose of beauty, and so on. Of
old the laurel has been the symbol of glory, the oak of
patriotism, the evergreen of immortality. Emblems
of States are selected by vote, the goldenrod for
Alabama and the carnation for Indiana.

Symbol is sometimes the word applied to an emblem
commonly accepted as having a definite standard
meaning. The conventional signs of mathematics are
therefore called symbols. Where the symbol is arbi-
trarily fixed by not more than a few individuals the
word is perhaps more properly emblem but this usage
is not universal and sometimes the latter word is found
restricted to moral and religious matters.

Dr. Mackey's use of symbol as having the larger
significance, emblem being restricted to tangible de-
vices, is systematic and in accord with our Masonic

An Introduction to Symbolism 5

customs, the emblem being ever the visible sign or
representative of an elementary idea.

Symbolism is really the equivalent of the written or
printed word or of many words. Symbols picture
thoughts. They are ideas seen as realities, symbols;
mind action made manifest to the eye; memories
crystallized. What every eye sees as telling the same
message becomes by that very universal acceptance a
symbol. If the eye sees it as a really substantial object
then we have an emblem, as a ring, a dove, a cross, a
flag — the ring being unending as the loyalty it expresses
between husband and wife, the dove as the symbol of
peace, the cross as emblematical of all that pertains
to Christianity, the flag as patriotically significant of
all the glorious history and potency of a nation.

The device of motto and figure emblazoned upon a
shield, or the crest that now heads a leaf of stationery
or once on helmet was with the nodding plume a story
set forth in artistic substance proudly borne by the
armor-clad Knight of old are emblems as is the mono-
gram inscribed on carriage door or elsewhere. Just as
the Freemason chooses an emblem for his Mark, so
formerly it was not uncommon to find Knights Templar
selecting an individual design for their shields sus-
pended in the armory or asylum. These survivals
slowly subside and disappear in this prosaic era when
a visiting card supplants the good old symbol and em-
blem worn for recognition and warning by the auda-
cious warriors of chivalrous days.

Symbolic qualities have tokens and signs and even
signals. He that betrayed Him had given them a
sign, saying, "Whomsoever I shall kiss, that same is
he,'* Mark XIV, 44. To this day the kiss of Judas is
the symbol of treachery most vile.

6 Symbolism of Freemasonry

Again, uncovering the head, a bow or bending of the
body, are tokens of respect, reverent signs that all may-
read. A symbol of truce is the white flag. A con-
fession of cowardice is known as showing the white
feather. To lower the flag is a surrender of sovereign
rights. And to allow the flag to remain at "half mast*'
has the meaning of mourning for the dead.