Section 35

352 Synoptical Index

followed his school." So, too, the Freemason acknowl-
edges every initiate as his brother, and is ever ready and
anxious to receive all the light that can be bestowed on the
Mysteries in which he has been indoctrinated. . . 39

Mystes. From the Greek /xoov, to shut the eyes. One who had
been initiated into the Lesser Mysteries of paganism. He
was now bhnd, but when he was initiated into the Greater
Mysteries he was called an Epopt, or one who saw. . 43

Myth. Grote's definition of the myth, which is cited in the
text, may be appUed without modification to the myths of
Freemasonry, although intended by the author only for the

myths of the ancient Greek religion 202

The myth, then, is a narrative of remote date, not necessarily
true or false, but whose truth can only be certified by inter-
nal evidence. The word was first applied to those fables of
the pagan gods which have descended from the remotest
antiquity, and in all of which there prevails a symbohc idea,
not always, however, capable of a positive interpretation.
As applied to Freemasonry, the words myth and legend are

synonymous 209

From this definition it will appear that the myth is really only
the interpretation of an idea. But how we are to read these
myths will best appear from these noble words of Max Miil-
ler: "Everything is true, natural, significant, if we enter
with a reverent spirit into the meaning of ancient art and
ancient language. Everything becomes false, miraculous,
and unmeaning, if we interpret the deep and mighty
words of the seers of old in the shallow and feeble sense
of modern chroniclers." "Science of Language," 2d Ser.
p. 578 215

Myth, Historical. A historical myth is one that has a
known and recognized foundation in the truths of history,
but with the admixture of a preponderating amount of fic-
tion in the introduction of personages and circumstances.
Between the historical myth and the mythical history, the
distinction as laid down in the text cannot always be pre-
served, because we are not always able to determine
whether there is a preponderance of truth or of fiction in the
legend or narrative under examination 206

Mythical History. A myth or legend in which the historical

and truthful greatly exceed the inventions of fiction. . 206

Synoptical Index 353

Mythology. Literally, the science of myths. This is a very
appropriate definition, for mythology is the science which
treats of the religion of the ancient pagans, which was
almost altogether founded on myths, or popular traditions
and legendary tales. » Hence Keightley (''Mythology of
Ancient Greece and Italy," p. 2) says 'that "mythology
may be regarded as the repository of the early religion of the
people." Its interest to a Masonic student arises from the
constant antagonism that existed between its doctrines and
those of the primitive Freemasonry of antiquity and the
light that the mythological Mysteries throw upon the an-
cient organization of Speculative Freemasonry. ... 56

Myth, Philosophical. This is a myth or legend that is almost
wholly unhistorical, and which has been invented only for
the purpose of enunciating and illustrating a particular

thought or dogma 206

N

Name. All Hebrew names are significant, and were originally
imposed with reference to some fact or feature in the history
or character of the persons receiving them. Camden says
that the same custom prevailed among all the nations of
antiquity. So important has this subject been considered,
that "Onomastica," or treatises on the signification of
names have been written by Eusebius and St. Jerome, by
Simonis and Hillerus, and by several other scholars, of
whom Eusebe Salverte is the more recent and the most
satisfactory. Shuckford, "Connect." ii. 377, says that the
Jewish Rabbins thought that the true knowledge of names
was a science preferable to the study of the written law. 188

Name of God. The true pronunciation, and consequently the
signification, of the name of God can only be obtained

through a cabalistical interpretation 188

It is a symbol of divine truth. None but those who are famil-
iar with the subject can have any notion of the importance
bestowed on this symbol by the Orientalists. The Arabians
have a science called Ism Allah, or the science of the name
of God, and the Talmudists and Rabbins have written
copiously on the same subject. The Mussulmans — says
Salverte, "Essai sur les Noms," ii. 7, have one hundred
names of God, which they repeat while counting the beads
of a rosary. 198

354 Synoptical Index

Neophyte. (From the Greek vkop and (^uroy, a new plant.)
One who has been recently initiated in the Mysteries.
St. Paul uses the same word, 1 Tim. iii. 6, to denote one
who had been recently converted to the Christian faith. 161

NoACHiD^. The descendants of Noah, and the transmitters
of his religious dogmas, which were the unity of God and
the immortahty of the soul. The name has from the
earliest times been bestowed upon the Freemasons, who
teach the same doctrines. Thus in the "Old Charges," as
quoted by Anderson, ''Constitution,'* edition of 1738,
p. 143, it is said, "A Mason is obliged by his tenure to
observe the moral law as a true Noachidae." ... 22

NoACHiTES. The same as Noachidcs, which see.

North. That part of the earth which, being most removed
from the influence of the sun at his meridian height, is in
Freemasonry called "a place of darkness." Hence it is a
symbol of the profane world 166

North-east Corner. An important ceremony of the First
Degree, which refers to the north-east corner of the
Lodge, is explained by the symbolism of the corner-
stone. 158

The corner-stone of a building is always laid in the north-east

corner, for symboHc reasons. 164

The north-east point of the heavens was especially sacred

among the Hindoos. 164

In the symbolism of Freemasonry, the north refers to the
outer or profane world, and the east to the inner world
of the Craft. Hence the north-east is symbolic of the
double position of the neophyte, partly in the darkness of
the former, partly in the light of the latter. . . ,167

Numbers. The symboUsm of sacred numbers, which prevails
very extensively in Freemasonry, was undoubtedly bor-
rowed from the school of Pythagoras. But it is just as
likely that he got it from Egypt or Babylon, or from both.
The Pythagorean doctrine was, according to Aristotle,
"Metamorphoses," xii. 8, that all things proceed from
numbers. M. Dacier, however, in his life of the phil-
osopher, denies that the doctrine of numbers was taught
by Pythagoras himself, but attributes it to his later dis-
ciples. But his arguments are not conclusive or satis-
factory 227

Synoptical Index 355

O

Oath of Secrecy. It was always administered to the candi-
date in the ancient Mysteries. 43

Odd Numbers. In the system of Pythagoras, odd numbers
were symbols of perfection. Hence the sacred numbers
of Freemasonry are all odd. Among them are 3, 5, 7, 9,
15, 27, 33, and 81 221

Oil. An element of Masonic consecration, and, as a symbol of
prosperity and happiness, is intended, under the name of
the "Oil of Joy," to indicate the expected propitious results
of the consecration of any thing or person to a sacred
purpose 173

Olive. In a secondary sense, the symbol of peace and of
victory; but in its primary meaning, like all the other
sacred plants of antiquity, a symbol of immortality; and
thus in the Mysteries it was the analogue of the acacia of
the Freemasons 257

Oliver. The Rev. George OUver, D.D., of Lincolnshire, Eng-
land, who died in 1868, was the most distinguished and
voluminous of the earlier English writers on Freemasonry.
Looking to his vast labors and researches in the arcana
of the science, no student of Freemasonry can speak of his
name or his memory without profound reverence for his
learning, and deep gratitude for the services that he has
accomplished. To Bro. Mackey the recollection was ever
most grateful that he enjoyed the friendship of so good
and so great a man; one of whom we may testify, as
Johnson said of Goldsmith, that "nihil quod tetigit non
ornavit," or as we may truly say he adorned all he touched.
In his writings he traversed the whole field of Masonic
literature and science, and has treated, always with great
abUity and wonderful research, of its history, its antiquities,
its rites and ceremonies, its ethics, and its symbols. Of all
his works, his "Historical Landmarks," in two volumes, is
the most important, the most useful, and the one which will
perhaps the longest perpetuate his memory. In the study
of Dr. Oliver's writings, the student must be careful not
to follow too implicitly all his conclusions. These were in
his own mind controlled by the theory which he had
adopted, and which he continuously maintained, that Free-

356 Synoptical Index

masonry was a Christian institution, and that the connec-
tion between it and the reHgion of Christianity was abso-
lute and incontrovertible. He followed in the footsteps of
Hutchinson, but with a far more expanded view of the
Masonic system 29

Operative Freemasonry. Masonry considered merely as a
useful art, intended for the protection and the convenience
of man by the erection of edifices to shelter him. . . 83
In contradistinction to Speculative Freemasonry, therefore,
it is said to be engaged in the construction of a material
temple 160

Oral Law. The oral law among the Jews was the commentary
on and the interpretation of the written contained in the
Pentateuch, or five books of Moses. The tradition is, that
it was delivered to Moses at the same time, accompanied
by the divine command, *' Thou shalt not divulge the words
which I have said to thee out of my mouth." The oral law
was, therefore, never intrusted to books; but being pre-
served in the memories of the judges, prophets, priests,
and wise men, was handed down from one to the other
through a long succession of ages. But after the destruc-
tion of Jerusalem by the Romans under Adrian, A. D. 135,
and the final dispersion of the Jews, fears being entertained
that the oral law would be lost, it was then committed to
writing, and now constitutes the text of the Talmud. . 30

Ormazd. Worshipped by the disciples of Zoroaster as the prin-
ciple of good, and symbolized by light. See Ahriman. . 153

Osiris. The chief god of the ancient Egyptians, and wor-
shipped as a symbol of the sun, and more philosophically
as the male or generative principle. Isis, his wife, was the
female or prolific principle; and Horus, their child, was
matter, or the world — the product of the two principles. 28

Osiris, Mysteries of. The Osirian Mysteries consisted in a
scenic representation of the murder of Osiris by Typhon,
the subsequent recovery of his mutilated body by Isis, and
his deification or restoration to immortal life. . . 39

Oval Temples. Temples of an oval form were representations

of the mundane egg, a symbol of the world. . . .109

Synoptical Index 357

P

Palm Tree. In its secondary sense the palm tree is a symbol
of victory; but in its primary signification it is a symbol of
the victory over death, that is, immortality. . . 258

Parable. A narrative in which one thing is compared with
another. It is in principle the same as a symbol or an
allegory 75

Parallel Lines. The lines touching the circle in the symbol
of the point within a circle. They are said to represent
St. John the Baptist and St. John the Evangelist; but
they really refer to the solstitial points, Cancer and Capri-
corn, in the zodiac. 115

Pastos. (From the Greek Traards, a nuptial couch.) The
coffin or grave which contained the body of the god or
hero whose death was scenically represented in the ancient

Mysteries 44

It is the analogue of the grave in the Third Degree of Free-
masonry 241

Pelasgian Religion. The Pelasgians were the oldest if not
the aboriginal inhabitants of Greece. Their religion
differed from that of the Hellenes who succeeded them in
being less poetical, less mythical, and more abstract. We
know little of their religious worship, except by conjecture;
but we may suppose it resembled in some respects the doc-
trines of the primitive Freemasonry. Creuzer thinks that
the Pelasgians were either a nation of priests or a nation
ruled by priests 232

Phallus. A representation of the virile member, which was
venerated as a religious symbol very universally, and with-
out the slightest lasciviousness, by the ancients. It was
one of the modifications of sun worship, and was a symbol of
the fecundating power of that luminary. The Masonic
point within a circle was in Bro. Mackey's opinion un-
doubtedly of phallic origin Ill

Philosophy of Freemasonry. The dogmas taught in the
Masonic system constitute its philosophy. These consist
in the contemplation of God as one and eternal, and of man
as immortal. In other words, the philosophy of Free-
masonry inculcates the unity of God and the immortality
of the soul. 12

358 Synoptical Index

Plumb. One of the working tools of a Fellow Craft, and a

symbol of rectitude of conduct 96

Point within a Circle. It is derived from the ancient sun
worship, and probably of phallic origin. It is a symbol
of the universe, the sun being represented by the point,
while the circumference is the universe Ill

Porch op the Temple. A symbol of the entrance into life. 219

Primitive Freemasonry. The primitive Freemasonry of the
antediluvians, the people prior to the Flood, is a term for
which we are indebted to Oliver, although the theory was
broached by earlier writers, and among them by the Chev-
alier Ramsay. The theory is, that the principles and
doctrines of Freemasonry existed in the earliest ages of the
world, and were believed and practised by a primitive
people, or priesthood, .under the name of pure or primitive
Freemasonry. That this Freemasonry, that is to say, the
religious doctrine inculcated by it, was, after the Flood,
corrupted by the pagan philosophers and priests, and,
receiving the title of spurious Freemasonry, was exhibited
in the ancient Mysteries. The Noachidse, however, pre-
served the principles of the primitive Freemasonry, and
transmitted them to succeeding ages, when at length they
assumed the name of speculative Freemasonry. The
primitive Freemasonry was probably without ritual or sym-
bolism, and consisted only of a series of abstract proposi-
tions derived from antediluvian traditions. Its dogmas
were the unity of God and the immortality of the soul. . 29

Profane. One who has not been initiated as a Freemason.
In the technical language of the Order, all who are not
Freemasons are profanes. The term is derived from the
Latin words pro fano, which literally signify "in front of
the temple," because those in the ancient religions who
were not initiated in the sacred rites or Mysteries of any
deity were not permitted to enter the temple, but were
compelled to remain outside, or in front of it. They were
kept on the outside. The expression a profane is not recog-
nized as a noun substantive in the general usage of the
language; but it has been adopted as a technical term in
the dialect of Freemasonry, in the same relative sense in
which the word layman is used in the professions of law
and divinity 167

Synoptical Index 359

Pure Freemasonry of Antiquity. The same as Primitive
Freemasonry y — which see.

Purification. A religious rite practised by the ancients, and
which was performed before any act of devotion. It con-
sisted in washing the hands, and sometimes the whole body,
in lustral or consecrated water. It was intended as a sym-
bol of the internal purification of the heart. It was a cere-
mony preparatory to initiation in all the ancient Mysteries. 94

Pythagoras. A Grecian philosopher, supposed to have been
born in the island of Samos, about 584 B. C. He trav-
eled extensively for the purpose of acquiring knowledge. In
Egypt he was initiated in the Mysteries of that country
by the priests. He also repaired to Babylon, where he be-
came acquainted with the mystical learning of the Chal-
deans, and had, no doubt, much communication with the
Israelitish captives who had been exiled from Jerusalem,
and were then dwelling in Babylon. On his return to
Europe he established a school, which in its organization,
as well as its doctrines, bore considerable resemblance to
speculative Freemasonry; for which reason he has been
claimed as "an ancient friend and brother" by the modern
Craft 59

R

Resurrection. This doctrine was taught in the ancient Mys-
teries, as it is in Freemasonry, by a scenic representation.
The initiation was death, the autopsy was resurrection.
Freemasonry does not interest itself with the precise mode
of the resurrection, or whether the body buried and the
body raised are in all their parts identical. Satisfied with
the general teaching of St. Paul, concerning the resurrection
that "it is sown a natural body, it is raised a spiritual
body," Freemasonry inculcates by its doctrine of the resur-
rection the simple fact of a progressive advancement from
a lower to a higher sphere, and the raising of the soul from
the bondage of death to its inheritance of eternal life. . 157

Ritual. The forms and ceremonies used in conferring the De-
grees, or in conducting the labors, of a Lodge are called the
ritual. There are many rites of Freemasonry, which differ
from each other in the number and division of the Degrees,
and in their rituals, or forms and ceremonies. But the

360 Synoptical Index

great principles of Freemasonry, its philosophy and its sym-
bolism, are alike in all. It is evident, then, that in an in-
vestigation of the symbolism of Freemasonry, we have no
concern with its ritual, which is but an outer covering that
is intended to conceal the treasure that is within. . . 12