Section 31

Aphanism (Greek d^ai'ifoj, to conceal). In each of the initia-
tions of the ancient Mysteries, there was a scenic repre-
sentation of the death or disappearance of some god or hero
whose adventures constituted the legend of the Mystery.
That part of the ceremony of initiation which related to
and represented the death or disappearance was called

the aphanism 44

Freemasonry, which has in its ceremonial form been framed
after the model of these ancient Mysteries, has also its
aphanism in the Third Degree 235

Aporrheta (Greek airoppkra). The holy things in the ancient
Mysteries which were known only to the initiates, and
were not to be disclosed to the profane, were called the
aporrheta. What are the aporrheta of Freemasonry?
What are the arcana or inner mysteries of which there can
be no disclosure? These are questions that for some years
past have given rise to much discussion among the disciples
of the institution. If the sphere and number of these
aporrheta be very considerably extended, it is evident
that much valuable investigation by public discussion of
the science of Freemasonry will be prohibited. On the
other hand, if the aporrheta are restricted to only a few
points, much of the beauty, the permanency, and the

320 Synoptical Index

efficacy of Freemasonry, which are dependent on its organ-
ization as a secret and mystical association, will be lost.
We move between Scylla and Charybdis, and it is difficult
for a Masonic writer to know how to steer so as, in avoid-
ing too frank an exposition of the principles of the Order,
not to fall by too much reticence into obscurity. The
European Freemasons are far more liberal in their views of
the obligation of secrecy than the English or the American-
There are few things, indeed, which a French or German
Masonic writer will refuse to discuss with the utmost
frankness. It is now beginning to be very generally
admitted, and English and American writers are acting on
the admission, that the only real aporrheta of Freemasonry
are the modes of recognition, and the peculiar and dis-
tinctive ceremonies of the Order. To these last it is
claimed that reference may be publicly made for the
purposes of scientific investigation, provided that the
reference be so made as to be obscure to the profane, and

intelligible only to the initiated 146

Apron. The lambskin, or white leathern apron, is the peculiar

and distinctive badge of a Freemason 131

Its color must be white, and its material a lambskin. . .132
It is a symbol of purity, and it derives this symbolism from
its color, white being symbolic of purity; from its material,
the lamb having the same symbolic character; and from its
use, which is to preserve the garments clean. , . .134
The apron, or abnet, worn by the Egyptian and the Hebrew
priests, and which has been considered as the analogue of
the Masonic apron, is supposed to have been a symbol of
authority; but the use of the apron in Freemasonry,
originally as an implement of labor, is an evidence of the
derivation of the speculative science from an operative art. 139
Apuleius. Lucius Apuleius, a Latin writer, born in 130 A. D.
at Medaura, in Africa, flourished in the reigns of the em-
perors Antoninus and Marcus Aurelius. His most cele-
brated book, entitled "Metamorphoses, or the Golden
Ass," was written. Bishop Warburton thinks, for the express
purpose of recommending the ancient Mysteries. He had
been initiated into many of them, and his descriptions of
them, and especially of his own initiation into those of
the Egyptian Isis, are highly interesting and instructive,

Synoptical Index 321

and should be read by every student of the science of
Masonic symbolism. 48

Archetype. The principal type, figure, pattern, or example,
whereby and whereon a thing is formed. In the science
of symbolism, the archetype is the thing adopted as a
symbol, whence the symbolic idea is derived. Thus we
say the temple is the archetype of the Lodge, because the
former is the symbol whence all the temple symbolism of
the latter is derived 161

Architecture. The art which teaches the proper method of
constructing public and private edifices. It is to Free-
masonry the ''ars artium," the art of arts, because to it
the institution is indebted for its origin in its present
organization. The architecture of Freemasonry is alto-
gether related to the construction of public edifices, and
principally sacred or religious ones — such as temples,
cathedrals, churches — and of these, Masonically, the
temple of Solomon is the archetype. Much of the sym-
bolism of Freemasonry is drawn from the art of archi-
tecture. While the improvements of Greek and Roman
architecture are recognized in Freemasonry, the three
ancient orders, the Doric, Ionic, and Corinthian are alone
symbolized. No symbolism attaches to the Tuscan and
Composite. 224

Ark op the Covenant. One of the most sacred objects among
the Israehtes. It was a chest made of shittim wood, or
acacia, richly decorated, forty-five inches long, and eight-
een inches wide, and contained the two tables of stone on
which the ten commandments were engraved, the golden
pot that held manna, and Aaron's rod. It was placed in
the holy of holies, first of the tabernacle, and then of the
temple. Such is its Masonic and scriptural history. The
idea of this ark was evidently borrowed from the Egyptians,
in whose religious rites a similar chest or coffer is to be found.
Herodotus mentions several instances. Speaking of the
festival of Papremis, he says (ii. 63) that the image of the
god was kept in a small wooden shrine covered with plates
of gold, which shrine was conveyed in a procession of the
priests and people from the temple into a second sacred
building. Among the sculptures are to be found bas-reliefs
of the ark of Isis. The greatest of the religious ceremonies

322 Synoptical Index

of the Egyptians was the procession of the shrines men-
tioned in the Rosetta stone, and which is often found de-
picted on the sculptures. These shrines were of two kinds,
one a canopy, but the other, called the great shrine, was
an ark or sacred boat. It was borne on the shoulders of
priests by means of staves passing through rings in its
sides, and was taken into the temple and deposited on a
stand. Some of these arks contained, says Wilkinson
(Notes to Herodotus, II. 58, n. 9), the elements of life and
stability, and others the sacred scarab, or beetle of the
sun, overshadowed by the wings of two figures of the god-
dess Thmei. In all this we see the type of the Jewish ark.
The introduction of the ark into the ceremonies of Free-
masonry evidently is in reference to its loss and recovery;
and hence its symboHsm is to be interpreted as connected
with the Masonic idea of loss and recovery, which always
alludes to a loss of life and a recovery of immortahty. In
the first temple of this life the ark is lost; in the second
temple of the future life it is recovered. Thus the ark of the
covenant is one of the many Masonic symbols of the resur-
rection 80

Arts and Sciences, Liberal. In the seventh century, and
for many centuries afterwards, all learning was limited to
and comprised in what were called the seven liberal arts
and sciences; namely, grammar, rhetoric, logic, arithmetic,
geometry, music, and astronomy. The epithet "liberal" is
a fair translation of the Latin "ingenuus," which means
"free-born;" thus Cicero speaks of the "artes ingenuae,"
or the arts befitting a free-born man; and Ovid says in the
well-known lines —

Ingenuas didicisse fideliter artes
Emollite mores nee sinit esse feros.

To have studied carefully the liberal
Arts refines the manners, and
Prevents us from being brutish.

Phillips, in his "New World of Words" (1706), defines the
liberal arts and sciences to be "such as are fit for gentlemen
and scholars, as mechanic trades and handicrafts for
meaner people." As Freemasons are required by their

Synoptical Index 323

landmarks to be free-horn, we see the propriety of incor-
porating the arts of free-born men among their symbols.
As the system of Freemasonry derived its present form and
organization from the times when the study of these arts
and sciences constituted the labors of the wisest men, they
have very appropriately been adopted as the symbol of
the completion of human learning 225

Ashlar. In builders' language, a stone taken from the quarries. 90

Ashlar, Perfect. A stone that has been hewed, squared, and
polished, so as to be fit for use in the building. Masonical-
ly, it is a symbol of the state of perfection attained by means
of education. And as it is the object of Speculative Ma-
sonry to produce this state of perfection, it may in that
point of view be also considered as a symbol of the social
character of the institution of Freemasonry. ... 90

Ashlar, Rough. A stone in its rude and natural state. Ma-
sonically, it is a symbol of men's natural state of ignorance.
But if the perfect ashlar be, in reference to its mode of prep-
aration, considered as a symbol of the social character of
Freemasonry, then the rough ashlar must be considered as
a symbol of the profane world. In this species of symbol-
ism, the rough and perfect ashlars bear the same relation
to each other as ignorance does to knowledge, death to life,
and Ught to darkness. The rough ashlar is the profane, the
perfect ashlar is the initiate 90

AsHMOLE, Elias. A Celebrated antiquary of England, who was
born in 1617. He has written an autobiography, or rather
diary of his life, which extends to within eight years of his
death. Under the date of October 16, 1646, he has made
the following entry: *'I was made a Free-Mason at War-
rington, in Lancashire, with Col. Henry Mainwaring, of
Karincham, in Cheshire; the names of those that were then
at the Lodge: Mr. Rich Penket, Warden; Mr. James Col-
lier, Mr. Rich Sankey, Henry Littler, John Ellam, Rich
Ellam and Hugh Brewer." Thirty-six years afterwards,
under date of March 10 and 11, 1682, he makes the fol-
lowing entry: *'10. I received a summons to appear at a
Lodge to be held the next day at Masons' Hall, in London.
11. Accordingly I went, and about noone was admitted
into the Fellowship of Freemasons by Sir William Wilson
Knight, Capt: Rich: Boothwick, Mr. Will: Woodman, Mr.

324 Synoptical Index

Wm: Grey, Mr. Samuell Taylour, and Mr. William Wise.
I was the Senior Fellow among them (it being thirty-five
years since I was admitted) ; there was present beside my-
self the Fellows after named: Mr. Tho: Wise, Mr. of the
Masons* Company this year; Mr. Thomas Shorthose,

Mr. Thomas Shadbolt, Waindsford, Esq., Mr. Rich:

Young, Mr. John Shorthose, Mr. William Hamon, Mr.
John Thompson, and Mr. Will: Stanton. We all dyned at
the Half-Moon Tavern, in Cheapside, at a Noble Dinner
prepared at the charge of the New-accepted Masons." The
titles of some of the persons named in these two receptions
confirm what is said in the text, that the operative was at
that time being superseded by the speculative element.
It is deeply to be regretted that Ashmole did not carry out
his projected design of writing a history of Freemasonry,
for which it is said that he had collected abundant materials.
His "History of the Order of the Garter" shows what we
might have expected from his treatment of the Masonic
institution 66

Aspirant. One who aspires to or seeks after the truth. The

title given to the candidate in the ancient Mysteries. . . 43

Athelstan. King of England, who ascended the throne in
924. Anderson cites the old Constitutions as saying that
he encouraged the Freemasons, and brought many over
from France and elsewhere. We have been taught that in
his reign, and in the year 926, the celebrated General As-
sembly of the Craft was held in the city of York, with
Prince Edward, the king's brother, for Grand Master,
when new constitutions were framed. From this Assembly
the York Rite dates its origin. But for the latest informa-
tion on the old Assembly at York consult Mackey's revised
"History" and his "Encyclopaedia." 6i

Autopsy (Greek avro^la, a seeing with one^s own eyes). The
complete communication of the secrets in the ancient Mys-
teries, when the aspirant was admitted into the sacellum,
or most sacred place, and was invested by the hierophant
with all the aporrheta, or sacred things, which constituted
the perfect knowledge of the initiate. A similar ceremony
in Freemasonry is called the Rite of Intrusting. ... 44

AuM. The triliteral name of God in the Brahminical mysteries,
and equivalent among the Hindoos to the tetragrammaton

Synoptical Index 325

of the Jews. In one of the Puranas, or sacred books of
the Hindoos, it is said, "All the rites ordained in the Vedas,
the sacrifices to fire, and all other solemn purifications, shall
pass away; but that which shall never pass away is the
word AUM, for it is the symbol of the Lord of all things." 183

B

Babel. The biblical account of the dispersion of mankind in
consequence of the confusion of tongues at Babel, has been
incorporated into the history of Freemasonry. The text
has shown the probability that the pure and abstract prin-
ciples of the primitive Freemasonry had been preserved by
Noah and his immediate descendants; and also that, as a
consequence of the dispersion, these principles had been
lost or greatly corrupted by the Gentiles, who were removed
from the influence and teachings of the great patriarch. 14
There was in the old rituals a formula in the Third Degree,
preserved in some places to the present day, which teaches
that the candidate has come from the tower of Babel, where
language was confounded and Masonry lost, and that he is
travelling to the threshing-floor of Oman the Jehusite, where
language was restored and Masonry found. An attentive
perusal of the nineteen propositions set forth in the pre-
liminary chapter of this work will furnish the reader with
a key for the interpretation of this formula. The prin-
ciples of the primitive Freemasonry of the early priesthood
were corrupted or lost at Babel by the defection of a portion
of mankind from Noah, the conservator of those principles.
Long after, the descendants of this people united with those
of Noah at the temple of Solomon, whose site was the
threshing-floor of Oman the Jebusite, from whom it had
been bought by David; and here the lost principles were
restored by this union of the spurious Freemasons of Tyre
with the primitive Freemasons of Jerusalem. And this
explains the latter clause of the formula 28

Babylonish Captivity. When the city and temple of Jerusa-
lem were destroyed by the army of Nebuchadnezzar, and
the inhabitants conveyed as captives to Babylon, we have
a right to suppose — that is to say, if there be any truth in
Masonic history, the deduction is legitimate — that among
these captives were many of the descendants of the work-

326 Synoptical Index

men at the temple. If so, then they carried with them
into captivity the principles of Freemasonry which they
had acquired at home, and the city of Babylon became the
great seat of Speculative Freemasonry for many years. It
was during the captivity that the philosopher Pythagoras,
who was travelling as a seeker after knowledge, visited
Babylon. With his ardent thirst for wisdom, he would
naturally hold. frequent interviews with the leading Free-
masons among the Jewish captives. As he suffered him-
self to be initiated into the Mysteries of Egypt during his
visit to that country, it is not unlikely that he may have
sought a similar initiation into the Masonic Mysteries.
This would account for the many analogies and resem-
blances to Freemasonry that we find in the moral teachings,
the symbols, and the peculiar organization of the school of
Pythagoras — ^resemblances so extraordinary as to have
justified, or at least excused, the rituals for calHng the sage
of Samos "our ancient brother." 59

Bacchus. One of the appellations of the "many-named" god
Dionysus. The son of Jupiter and Semele was to the
Greeks Dionysus, to the Romans Bacchus 45

Bare Feet. A symbol of reverence when both feet are uncov-
ered. Otherwise the symbolism is modern; and from the
ritualistic explanation which is given in the First Degree, it
would seem to require that the single bare foot should be
interpreted as the symbol of a covenant 125

Black. Pythagoras called this color the symbol of the evil
principle in nature. It was equivalent to darkness, which
is the antagonist of light. But in Masonic symbohsm the
interpretation is different. There, black is a symbol of
grief, and always refers to the fate of the temple-builder. 153

Brahma. In the mythology of the Hindoos there is a trimurti,
or trinity, the Supreme Being exhibiting himself in three
manifestations; as Brahma the Creator, Vishnu the Pre-
server, and Siva the Destroyer, — the united godhead being

a symbol of the sun. 28

Brahma was a symbol of the rising sun, Siva of the sun at
meridian, and Vishnu of the setting sun 108

Bruce. The introduction of Freemasonry into Scotland has
been attributed by some writers to King Robert Bruce,
who is said to have established in 1314 the Order of Hero-

Synoptical Index 327

dom, for the reception of those Knights Templar who had
taken refuge in his dominions from the persecutions of the
Pope and the King of France. Lawrie, who is excellent
authority for Scottish Freemasonry, does not appear, how-
ever, to give any credit to the narrative. Whatever Bruce
may have done for the higher degrees, there is no doubt that
Ancient Craft Freemasonry was introduced into Scotland
at an earlier period. See Kilwinning. Yet the text is
right in making Bruce one of the patrons and encouragers
of Scottish Freemasonry. 64