M. in the performance of his duties, and to strengthen and support his autb ip-

Ity. HxitAM, king of Tyre, is also considered as the representative of the columa of strength which supported the temple.
X Bkautt Is represented by the Corinthian column and the J, W, ; becauM the Corinthian is the most beautiful and highly finished of the Orders, and because the situation of the J. W. in the S. enables him the better to observe that bright luminary which, at its meridian height, is the beauty and glory of the day. — Thus, by the united energies of these three presiding-olDcers, the system is adorned and estabUshed firm as a rock in mid-ocean, braving the mAllgnant shafts of envy and detracLon ; its summit gilded with tne rays of tht meridiut sun. tl^ough stormy winds and ?avee beat ftiriously on its base.
78 GENEEAL AHIMAN EEZON.
angle, -which is a sacred emblem, and unitedly constituting on« chief goTernor, by which the affairs of the Lodge are conducted, and without the presence of aU three, or their legally-appointed representatives, no Lodge can be opened for the transaction of business, nor can any candidate be legally initiated therein.
©&« (ftovttJttj of the ^0flfl
Its covering is no less than the- clouded canopy^ or starry-decked heaven, where all good Masons hope at last to arrive, by the aid of that theo- logical ladder* which Jacob, in his vision, saw reaching from earth to heaven; the three ^rm- cipal rounds of which are denominated Faith, Hope, and Charity; which admonishes us to have faith in God, \ope in immortahty, and charity to all mankind. The greatest of these is Charity: for our faith may be lost in sight; hope ends in fruition; but charity extends beyond the grave, through the boundless realms of eternity.
* standing firmly on the Bible, Square, and CompasseSt ie a ladder vhjch connects the earth with the heavens, or covering of the Lodge, and is a simil« of that which Jacob saw in a vision when journeying to Fadanarum, in Meao potamia. It is composed of staves or rounds innumerable, which point out a> many moral virtues; but principally of three, which refer to Faith, Hope, bfld Cliarity: Faith in the Great Architect of the Universe; Hope in salvation; and to be in Charity with all mauiind, but more particularly with the brethren. It reaches to the heavens, and rests on the volume of the sacred law; because, by the doctrine contained in that Holy Book, we are taught to believe J l the wise dispensations of Divine Providence; which behef strengthens our faith, and enables us to ascend the first step. This faith naturally creates in us a hop« of becoming partakers of the blessed promises therein recorded: which hop# enables ua to ascend the second stop. But the third and last, being Charity, comprehends the whole; an J the Mason who is possessed of that virtue, in Itf unplest sensn, may justly be deemed to have attained the summit of the Bf;ieiic6
ENTERED APPRENTICE. 79
Fatth is the foundation of justice, the bond of amity, and tlit cliief support of society. We live by feith; we walk by faith; by faith we have a continual hope in the acknowledgment of a Supreme Being; by faith we are justified, accepted, and finally saved. Faith is the substance of things hoped for -the evidence of things not seen. If we — with suitable, true devotion — maintain our MaHonio profession, our faith will become a beam of light, and bring us to those blessed mansions where we shall be eternally happy with God, the Grand Architect of the Universe.
Hope is the anchor of the soul, both sure and steadfast, and enters into that within the vail; let a firm reliance in the Almighty's faithfulness animate our endeavors, and teach us to fix our hopes within the limits of His promises, so shall success attend us. If wo believe a thing to be impossible, our despondency may render it so' but he who perseveres, will ultimately overcome all difiiculties.
Chaeitt is the brightest gem that can adorn our Masonic profes- sion. Happy is the man who has sowed in his breast the seeds of benevolence, the produce thereof is love and peace; he envieth not his neighbor; he listeneth not to a tale, when reported by slander revenge or malice has no place in his breast; he forgives the inju- ries of men, and endeavors to blot them fi-om his recollection. The objects of ti'ue charity among Masons are, merit and virtue in dis- tress; persons who are incapable of extricating themselves from misfortunes in their journey through life; industrious men, who, from inevitable accidents and acts of Providence, have fallen into ruin; widows, who are left smWvors of their husbands, by whose labors they subsisted; orphans in tender years, left naked to the world; and the aged, whose spirits are exhausted, whose aims are anbraced by time, and thereby rendered unable to procure foi themselves that sustenance they could accomplish in their x outLt^i) dnya. This is Charity, the Keystone to our mystic fabric.
Hail, balm-bestowing ChabityI
First of the heaven-born: Sanctity and Sincerity
Thy temple still adorn: Gommuuing %\-ith Mortality,
The humble hut thou dost not Boom. Thou art, in bright reality.
Friend of the friendless and forlorn. With joy-induced alacrity,
Supplying want, assuaging woe.
80 GENERAL AHTTtfAN BEZON. '
To every home of mlflery
Thy Bister-Bpirits smiling go; DlBpelling all despondency^
Their blesBings they bestov— Like angels in the miulBtry
Of holiness below.
Consists of the Holy Bible, Square, and Com^ passes. The Bible is dedicated to the service of God, because it is the inestimable gift of God to man, and on it we obligate our newly-made brethren ; the Square to the Master, because it is the proper Masonic emblem of his office; and the Compasses to the Craft, because, by a due attention to their use, we are taught to circumscribe our desires, and keep our pas- sions within due bounds.
The Square is given to the whole Masonic body, because we are all obligated with it, and are consequently bound to act thereon. As it is by the assistance of the Square that all rude matter ia brought into due form, so it is by the sqviare conduct of the Master that all animosities are made to subside, should any unfortunately arise in the Lodge, and the business of Masonry is thereby better conducted. The ungovernable passions and uncultivated nature of man stand as much in need of the Square and Compasses to bring them into order, and to adorn us with the beauty of hoUness, as those instruments of Masonry are necessary to bring rude matter into form, or to make a block of marble fit for the polished comers of the temple.
The following appropriate illustrations of the three Great Lights of Masonry may be rehearsed with beautifal effect:
As more immediate guides for a Freemason, the Lodge is fax- aished with unerring mien, whereby he shall form his conduct
ENTEEED APPEENTICE. 81
riie Book of the Law is laid before Mn., that he may not say, through ignorance he erred; whatever the Great Architect of th« world hath dictated to mankind, as the mode in which he should be served, and the path in which to tread, is to obtain his approba- tion; whatever precepts he hath administered, and with whatever laws he hath inspired the sages of old, the same are feithfoUy com- prised in the Book of the Law of Masonry. That book reveals the dnties which the Great Master of all exacts from us: open to every eye — comprehensible to every mind. Then who shall say among ns, that he knoweth not the acceptable service?
The Kule, the Square, and the Compasses, are emblematical of the conduct we should pursue in society. To observe punctnahty In all our engagements, faithfully and religiously to discharge those important obligations which we owe to God and our neighbor; to be upright in all our dealings ; to hold the scales of Justice in equal poise ; to square our actions by the unerring rule of God's sacred word; to keep within compass and bounds with all mankind, par- ticulaily with a brother; to govern our expenses by our incomes; to curb our sensual appetites; to keep within bounds those unruly passions which oftentimes interfere with the enjoyments of society, and degrade both the man and the Freemason; to recall to oui minds that, in the great scale of existence, the whole family of mankind are upon a level vrith each other, and that the only ques- tion of preference among Feeemasons should be, who is most wise, who is most good? For the time will come, and none of us know how soon, when death, the great leveler of all human greatness, wili rob VIS of our distinctions, and bring us to a level with the dust
©be ®j;»aw«ttti8i oi a W^S^ Are the Mosaic Pavement, the Indented Tessel, and the Blading Stae.
The Mosaic Pavement is a representation of the ground-floor of King Solomon's Temple; the Indented Tessel,* of that beautiful tesselated
* The Id lented Tessel Is a border of stones, of various colors, placed aronnd khe pavtmeiifi cut or notched Into inequalities resembling teeth. 4*
82 GENEEAL AHIMAN EEZON.
border or skirting -whicli surrounded it. The Mosaic Pavement is emblematical of human life, checkered with good and evil; the Indented Tessel, or Tesselated Border, of the manifold blessings and comforts which constantly sur- round us, and which we hope to enjoy by a firm reliance on Divine Providence, which is hieroglyphically represented by the Blazing Star in the center.
As the steps of man are tried in the yarious and uncertain inci- dents of life; as our days are checkered mth a strange contrariety of events, and our passage through this existence, though some- times attended with prosperous circumstances, is often beset by a multitude of evils; hence is the Lodge furnished with Mosaic work, to remind us of the precariousness of our state on earth: to-day, our feet tread in prosperity; to-morrow, we totter on the unoven paths of weakness, temptation, and adversity. "While this emblem is before us, we are instructed to boast of nothing; to have com- passion, and give aid to those who are in adversity; to walk up- rightly, and with humility; for such is this existence, that there is no station in which pride can be stably founded: aU men, in birth and in the grave, are on a level. While we tread on this Mosaic work, let our ideas return to the original, which it copies ; and let every Freemason act as the dictates of reason promp-t him to live in brotherly love.
®he f Igftt^ of the f o A Lodge has three symbolic lights : — one in the East, one in the West, and one in the South.
The fixed lights of the Lodge were foi-merly represented by •thi-ee windows, supposed to be in eveiy room whore a Lodge ui
ENTERED APPRENTICE. 85
held; referring to the cardinal points of the compass, accotding to the untique rules of Masonry." There was one in the East, anothet m the West, and another in the South, to light the men to, at, and from labor; bat there was none in the North, because tho sun darts no rays from thence. These constitute the symbolic situations of ihe three chief officers. Hence it is affirmed that "a Lodge is, oi ought to be, a true representation of King Solomon's temple, which was situated north of the ecliptic; the sun and moon, therefore, darting their rays from the south, no light was to be expected from the north; we, therefore, maaonically, term the north a place of darkness." The Master's place is in ihe East, to call the brethren to labor; the Junior Warden is placed in the South, to cheer and encourage them at their work; and the Senior Warden in the West, to dismiss them from their daily toil.
This description of a Masonic Lodge wiU be found to embrace a perfect picture of the universe, both in its attributes and its extent The sun governs the day, the moon the night, and the stars illu- mine the spangled canopy of heaven; while the earth is spread with a carpet of natural mosaic work, beautiful to the eye, and adminis- tering to the necessities of man.
A Lodge has six jewels; throe movable and three immovable.
The immovable jewels are the Square, Level, and Plumb.*
The Square inculcates morality; the Level, equality; and the Plumb, rectitude of conduct.
The movable jewels are the Rouan Ashlar, tho Perfect Ashlar, and the TRESTLE-BOARD.f
• Thoy are called immovable jewels, because they are always to be foand in die East, West, and South parts ol the Lodge, being worn by the Master, Seuioi Warden, aud Junior Warden.
t Such la the generally-acknowledged division of the jewels in the Lodges in this country; but in the English Lodges, the reverse is the case. There, the Rough and Perfect Ashlars aud the Trestle- board are the immovable jewela, imd the Square, Level, aud Plumb are the movable, because they descond froin me set of officers to their succeBBors.
84 GENERAL AHTTVfAN EEZON.
The Rough Ashlar is a stone as taken from the quarry in its rude and natural state. The Per foct Ashlar is a stone made ready by the handfl of the workmen, to be adjusted by the working- tools of the Fellow Craft. The Trestle-board is for the Master- workman to draw his designs upon.
By the Rough Ashlar we are reminded of our rude and imperfect state by nature; by the Per- fect Ashlar, of that state of perfection at which we hope to arrive by a virtuous education, our own endeavors, and the blessing of God; and by the Trestle-board we are also reminded that, as the operative workman erects his temporal building agreeably to the rules and designs laid down by the Master on his Trestle-board, so should we, both operative and speculative, en- deavor to erect our spiritual building in accord- ance with the designs laid down by the Supreme Architect of the Universe, in the Great Book ol Nature and Revelation, which is our spiritual, moral, and Masonic Trestle-board.
The Trestle-board is for the Master to draw his plans and designii upon, that the building may be constructed with order and regu- larity. It refers to the Sacred Volume, which is denominated the Trestle-board of the Grand Architect of the Universe, because in that Holy Book he has laid down such magnificent plans and holy designs, that, were we conversant therein and adherent thereto, i
ENTERED APPEENTIOB. 85
would prepare as for that building not made with hands, eternal In the heavens.
The Lodge is situated due East and West.*
Dr. Oliveb assigns the following reasons why the Tabernacle ia considered as the type of a Freemason's Lodge: "It was an oblong Bquare, and, with its courts and appendages, it represented the whole habitable globe. Such is also the extent of our Lodges. The former was supported by pillars, and the latter is also sustained by those of Wisdom, Strength, and Beauty. They were equally situated due east and west. The sacred roU of God's revealed wiU and law was deposited in the Ark of the Covenant; the same Holy Becord is placed in a conspicuous part of our Lodges. The altar of incense was a double cube, and so is our pedestal and stone of foundation. The covering of the Tabernacle was composed of three colors, as a representation of the celestial hemisphere; such, also, is the cover- ing of a Freemason's Lodge. The floor of the Tabernacle was so holy, that the priest's were forbidden to tread upon it without taking off their shoes; the floor of the Lodge is holy ground."
CaiiCOtt says that Moses, "foreseeing the difBcul ties which he would have to encounter before he should arrive in the promised land, and having already experienced the instabUity of the Israel- ites, caused the Tabernacle to be erected east and west, to excite in them a firm reliance on the omnipotence of that God who had then lately wrought so great a miracle in their favor, by causing a wind
* Our Lodges are situated due East and West, because all places of DiTine worship, as well as all well-formed and regularly-constituted Lodges, are, or ouglit to be, so situated; for which we assign three Masonic reasons: — 1. The sun, the glory of the Lobd, rises in the East and seta in the West; 2. Learning originated in the East, and from thence extended its benign influence to the West; 3. The last and grand reason, refers to the situation of the Tabernacle in the wlldei'ness. The natiU'e of the Lodge — its form, dimensions, and supports
its ground, situation, and covering-— its ornaments, furniture, and jewels — all
unite their aid to form a perfect code of moral and theological philosophy; Which, while it fascinates the understanding, improves the mind, until il becomes polished lil^e the Perfect Ashlar, and can only be tried by the Squan gt OoD's Word and the unerring Compass of conscience.
86 GENERAL AHIMAN EEZON.
to blow first east, and then west, whereby they safely escaped from the Egyptians upon dry land, even through the midst of a sea, which, nevertheless, overwhelmed and totally destroyed their pui> suers. And as they were liable to meet with many distresses in their SDJournment in the wilderness, so, as oft as they should behold the situation of the Tabernacle, their faith might be strengthened, and, by a firm reliance on Ai,mighty God, they might be enabled to proceed with resolution and cheerfulness. And as the Taberna- cle was at that time to be a constant exhortation to them, from thai great instance of omnipotence, to confide in God under all theii embarrassments, so the Temple, afterwards built by Solomon, in the same form and situation, was to be a lasting monument to theii posteritj' of the mighty works the Loed had performed in conduct- ing their forefathers out of their captivity into the promised land. And this, also, may be deemed a very sufficient reason why places for Christian worship, after the pattern of the said Tabernacle and Temple, have ever been, and stUl are, generally erected in the same manner; for, as human creatures, we, as well as our forefathers, stand in need to be continually reminded of our weakness, and u necessary constant dependence on an Omnipotent and AU-graoioua Being."
Lodges were anciently dedicated to King Solomon, as he was our first Most Excellent Grand Master; but Masons professing Christian- ity, dedicate theirs to St. John the Baptist and St. John the Evangelist, who were two eminent palrons of Masonry; and since their time, there is represented in every regular and well-govern- ed Lodge a certain Point within a Circle — the point representing an individual brother; the circle, the boundary-line of his conduct to God and man, beyond which Jie is never to suffer hia
ENTERED APPRENTICE. 87
passions, prejudices, or interests to betray him, on any occasion. This circle is embordered by two perpendicular parallel lines, representing those Saints, who were perfect parallels in Chris- tianity, as well as in Masonry; and upon the vertex rests the Holy Scriptures, which point out the whole duty of man. In going around this circle, we necessarily touch upon these two hues, as well as upon the Holy Scriptures; and while a Mason keeps himself thus circumscribed, it is impossible that he should materially err.
" But thougli past all cUfTuecd, without a ibore His essence ; local is liis Tiiroue, as meet To gather the dispersed, as Staudords coll The listed from afur; to iix a point, A central point, collective of his sons, Blnco timte every nature but his own. ******
If earth's whole orb by some dire distant eye Were seen at once, her towering Alps would sink. And level'd Atlaa leave an even sphere. Thus earth, and all tliat earthly minds admire. Is swallow'd in Eternity's vast round," Young.
"Whetlier we regard this symbol in the piirity of its legitimatt Interpretation, or consider the unlimited corruption which it sus- tained in its progress through the mysteries of idolatry, the general principle will be found equally siguilicimt. It was oiiginally tha conservator of a genuine moral precept, founded on a fundiimental religious truth; but innovation followed innovation, until this de- graded symbol became the dreadful depository of obscemty and lust:
"The use of this emblem is coeval with the first created man. A primary idea which would suggest itself to the mind of .ix>iM, when engaged in reflections on his own situation, the form of the nui- Terse, and tho uatme of all the objects presented to his view, would
88 GENERAL AHIMAN EEZON.
be, that ihe creation was a cirde and himself the center. This figUMi implanted without an effort, wonld be ever present in all his con- templations, and would influence his judgment to a certain extent, while attempting to decide on the mysterious phenomena which were continually before him. To persons unacquainted with the intricate philosophy of Nature, as we may fairly presume Adam was, this is the plain idea conveyed to the senses by a superficial view of Nature's works. Ask an unlettered hind of the present day, and he will tell you that the earth is a circular plane; and perhaps he will have some indistinct notion that the expanse above his head is spherical, but he will assuredly look upon himself as the common center of all. This is consistent with the general appearance of things; for, if he look around, he finds the horizon, unless inter- cepted by the intervention of sensible objects, equally distant from the point of vision in all its parts. And the experiment uniformly producing the same results, whether made by night or day, ha relies on the evidence of his senses, and pronounces his own judg- ment correct and irrefutable. So the first created man. Himself the center of the system, he would regard Paradise as the limit of the habitable earth, and the expanse as the eternal residence of the omnipresent Deity. A little reflection, however, would soon bring him nearer to the truth. The garden of Eden was of a circular form, and the Tree of Life was placed in the center. Now, as the fruit of this tree was reputed to convey the privilege of immortality, the center would hence be esteemed the most honorable situation, and be ultimately assigned to the Deity, who alone enjoys the attributes of immortality and eternity; for Adam, in his progress to different parts of this happy abode, would soon conclude that, however he might be deceived by appearances, he himself could not be a permanent center, because he was constantly changing his position.
"To this august Circle the two forbidden trees were the accompa- nying perpendicular parallel lines; pointing out God's equal justiei and m^rcy. "When Adam had violated the divine command, and eaten of the tree of knowledge , justice demanded that the threat- ened penalty should be paid. But here mercy interposed, and he was expelled fiom the abode of purity and peace, now violated by transgression, 'lest he should put forth his hand, and take also of the tree of life, and live for ever " in a state of wickedness and sia Hence arose the Masonic emblem of a Point vrithin a Circle."
ENTEKED APPRENTICE. 89
' When mankind had transferred their adoration from the Creatoi lo his works, they advanced specious reasons to justify a devotion to spl.eres and circles. Every thing great and sublime, which wai continually presented to their inspection, partook of this form, fhe sun, the unequivocal source of light and heat, was a primary object of attention, and became their chief deity. The earth, the planets, and fixed stars, proceeding in all their majestic regularity, excited admiration, and implanted devout feeUngs in their hearts. These were all spherical, as was also the arch of heaven, illuminated with their unfading luster. The next progressive observations of mankind would be extended to the imassisted efforts of Nature in the production of plants and trees ; and these were found to exhibit, for the most part, the some uniform appearances. From the simple stalk of corn, to the bole of the gigantic lord of the forest, the cylinder and cone, and consequently the circle, were the most common forms assumed by the vegetable creation. Every fruit he plucked — every root he dug from the earth for food — was either globular, cylindrical, or conical, each partaking of the nature if a circle. If a tree were divided horizontally, the section uniformly exhibited the appearance of a Point within a succession of concen- tric circles. The same will be true of msiny varieties of vegetables; and similar results would be produced from an inspection of animal bodies. The trunk is a cylinder; and the intestines, so often crit- ically examined for the purposes of augury, presented to the curious inquirer little variation from the general principle. Hence statues bearing these forms were subsequently dedicated to the Olympic gods; a Cylinder, to the earth; and a Cone to the sun.
"In this figure, Nature, in her most sportive mood, appeared exclusively to delight If a bubble were excited on the water, it was spherical; and if any sohd body were cast upon the surface, the ripple formed itself into irmumerable concentric circles, rapidly Bucceeding each other, of which the body, or moving cause, was the common center. If water were cast into the air, they found that the drops invariably arranged themselves into a globular form. This imiforniity was soon observed, and thought to be a preter- natural indication of divinity; for if Nature assumed one unvaiying character in all her works, that character must be an unquestionable symbol of the God of Nature. Hence the Circle, with its center distinctly marked, became a most sacred emblem with every nation of idolaters; adopted perhaps from the same symbol used by theii
GENERAL AHIMAN EEZON.
forefathers on the plain of Shinar; referring primarily to the in* measurable expanse occupied by infinite space; a i)roper type of eternity, but now justified by a reference to the works of Natm-e. This was the general belief, though the expression varied iu difler ent ages and among the inhabitants of diflferent nations.
"The tribes contiguous to Judea placed a Jod (1) in the oentel of ft circle, as a sj-mbol of the Deity surrounded by Eternity, of which He was said to be the inscrutable author, the ornameiit, and tlie support. The Samothracians had a great veneration for tha Circle, which they considered as consecrated by tho universal pres- ence of the Deity; and hence rings were distributed to the initiated, OS amulets possessed of the power of averting danger. The Chinese used a symbol which bore a great resemblance to that which is the subject of this annotation. The Circle was bounded north and south by two serpents, (equivalent to the two perpendicular parallel lines of the Masonic symbol, ) and was emblematical of the Universe, protected and supported equally by the Power and Wisdom of the Creator. The Hindoos believed that the Supreme Being was cor- rectly represented by a perfect sphere, without beginning and without end. The first settlers in Egypt transmitted to their pos- terity am exact copy of our Point within a Circle, expressed in emblematical language. The widely-extended universe was repre- sented as a circle of boundless light, in the center of which the Deity was said to dwell; or, in other words, the circle was symbol- ical of His eternity; and the perpendicular parallel Unes by which it is bounded, were the two great luminaries of heaven, the sun and moon; the former denoting His virtue — the latter His wisdom. And this idea was generally expressed by a hawk's head in the center of a circle, or an endless serpent inclosing an eye.
" But the most expressive symbol to this effect used by any people who had renounced the true religion, was the famous emblem of Ptthagobas, who contrived not merely to express the only one God, residing in the midst of eternity, but united with it an idea of the divine Triad, and blended emblems of regeneration, morality, and science. Toi this purpose he added to the central Jod nine othei Tods, disposed about the center in the form of an equilateial trian- gle, each side consisting of the Lomber fouk. The disciples of Pythagokas denominated this symbol Trigonon^myslicum, becaua* It was the conservator of many awful and important truths-
ENTERED APPEENTICE. 91
"1. The Monad, or active pirnciple. "3. The Duad, or passive principle. " 3. The Triad, or world proceeding from their nnion. "4. The sacred Qxuiriernary, involving the liberal Scioncea, Physics, Morality, etc., etc.
•'0/ this remarkable emblem, a full explanation may be equallj Interesting and instructive.
"The symbol of all things, according to Ptthagoeas, was one and Ivjo. One added to two make three ; and once the s make focb, which ia the perfect Teiradys ; and i_l_2-|-3-U4.^^10, the ooDsnmmation of all things; and therefore the amount of the points contained within the Pythagorean Circle is exactly Ten. Hence, because the firai four digits added into each other made up the number ten, this philosopher called the number /our mivTa dpiOfiov, all number, or the whole number ; and used it as the symbol of universality. • To ascertain, however, the entire meaning of this symbol, it will be necessary to take the numbers included within the Circle in their natui'al order, and hear what hidden mystery the philosophy of Pythagokas atlached to each.
"The number One was the Point within the Circle, and denoted the central fire, or God ; becauso it is the beginning and ending — the first and the last. It signifijd, also, love, concord, piety, and friendship; because it is so connected that it cannot be divided into parts. Two meant darkness, fortivude, harmony, and justice; uo- cause of its equal parts; and the moon, because she is forked. Thbee referred to harmony, friendslup, peace, concord, and tem- perance. All these, and many othe.. virtues, depended on this number and proceeded from it. Four referred to the Deity : for it was considered the number of numbers. It is the first sohd iigure; a point being 1, a line 2, a supei-ficies 3, and a solid 4. It was also the Teiradys; a, Wokd sacred among ths Pythagoreans, and used as a most solemn oath; because they considered it the root ajid principle, tie cause and maker, of all thiigs." « » • •
• The Bum of all the principles of 1*ythagor\s is this: — "The Monad is the principle of all thiiigs. From the Qlouad conie the indeterminate Duad, OB matter subjected to the cause of Monad; from Uie Monad and the indeter- minate Duad, numbers: from numbers, poinU ; frcn points, lines ; from lints, super /ides ; from superficies, solids ; fL'Om these soJd bodies, whose deuxenti ftre foiu'— Fire, Water, Air, and Earth — of all •wk,' d transmuted, and lotaB] Qbougod, the tyoELr consists."
GENERAL A TTTMA N BEZON.
"The Point within the Circle afterwards became a universat emblem to denote the temple of the Deity, and was referred to the Vlanetary Circle, in the c^er of which was fixed the sun, as the aniversal god and father of nature; for the whole circle of heaTeE was called God." *•»•»••
"Sektics tells us it was believed that the ■enter of a temple woB the peculiar residence of the Deity; the exterior decorations being merely ornamental. Hence the astronomical character used to denote or represent the sun, is a Point within a Circle; because that figuee is the symbol of perfection. The most perfect metal, gold, is also designated in chemistry by the same character.
"With this reference the Point within a Circle was an emblem of great importance among the British Druids. Their temples were circular, many of them with a single stone erected in the center; their solemn processions were all arranged in the same form; their weapons of war — the circular shield with a central boss, the speai with a hollow globe at its end, etc. — all partaking of this general principle ; and without a circle it was thought impossible to obtain the favor of the gods."
The three great tenets of a Freemason's profession inculcate the practice of those truly commendable virtues, Brotherly Love, Relief, and Truth.
BROTHERLY LOVE.
By the exercise of Brotherly Love, we are taught to regard the whole human species as one family — the high, the low, the rich, the poor — ^who, as created by one Almighty Parent, and inhabitants of the same planet, are to aid. support, and protect each other. On this prin- ciple, Masonry unites men of every country sect, and opinion, and conciliates true friendship
ENTERED APPRENTICE. 93
among those who might otherwise have remain- ed at a perpetual distance,
Brothorly Love or Friendship is regarded by Freemasons as the Btrong cement of the Order; without this high moral Tirtue, the Fraternity would soon cease to exist. By Brotherly Love, we are to understand that generous principle of the soiol which regards the human species as one family, created by an All-wise Being, and i>laoed on this globe for the mutual assistance of each other. The man who is actuated by the pure principle of Brotherly Love, will not desert his friend when dangers threaten or misfortunes assail him. When he is calumniated, he wiU openly and boldly espouse his cause, and endeavor to remove the aspersion. When sickness or infirmity occasion him to be deserted by others, he will seize the opportunity, and redouble all the affectionate attentions which love suggests. No society can exist for any length of time, unless Brotherly Love prevail among its members. To ' ' dwell together in unity," is the life and support of the great Masonic institution.
RELIEF.
To relieve the distressed, is a duty incumbent on all men, but particularly on Masons, who are linked together by an indissoluble chain of sincere affection. To soothe the unhappy; to sympathize with their misfortunes ; to compas • Bionate their miseries, and to restore peace to their troubled minds, is the great aim we have iu view. On this basis, we form our friendships and cstabhsh our connections.
EeUef flows from brotherly love, as fi-ee, pure, and refreshing as the mountain air. It dries up the gushing fountains of grie^ ban- ishes want from the abode of a distressed brother, and pours the oiJ of joy into the wounded hearts of the widow and the orphan.
94 GENEEAL AHIMAN EEZON.
TRUTH
Is a div^ine attribute, and the foundation of everj virtue. To be good and true, is the first lesson we are taught in Masonry. On this theme we contemplate, and by its dictates endeavor to regulate our conduct. Hence, while influenced by this principle, hypocrisy and deceit are un- known among us ; sincerity and plain dealing distinguish us ; and the heart and the tongue join in promoting each other's welfare, and rejoicing in each other's prosperity.*
Truth is the foundation of all Masonic virtues; it is one of om grand principles ; for to be good men and true, is a part of the first lesson we are taught; and at the commencement of our freedom we are exhorted to be fervent and zealous in the pursuit of truth and goodness. It is not sufficient that we walk in the light, unless we do so in the truth also. All hypocrisy and deceit must be banished from among us. Sincerity and plain dealing complete the harmony of a Lodge, and render us acceptable in the sight of Him unto whom all hearts are open, all desires known, and from whom no secrete are hid. There is a charm in truth, which draws and attracts the mind continually towards it. The more we discover, the more wa desire; and the great reward is wisdom, virtue, and happiness. This is an edifice founded on a rock, which malice cannot shako or time destroy.
The * * * * are explained, in connection with the four cardinal virtues, Fortitude, Peudfnce, Temperance, and Justice.
• In the ancient mythology of Rome, Tbuth was called tho mother ot VmxCE, and was depicted ivith white and flowing garments. Her looks were cheerful and pleasant, though modest and serene. She was tilt protectieas of houor and honesty, and the light and joy of hnman society.
ENTEEED APPRENTICE. 9£
FORTITUDE
Is that noble and steady purpose of the mind, whereby we are enabled to undergo any pain, peril, or danger, when prudentially deemed ex- pedient. This virtue is equally distant from rashness and cowardice ; and should be deeply impressed upon the mind of every Mason, as a safeguard or security against any illegal attack that may be made, by force or otherwise, to ex- tort from him any of those valuable secrets with which he has been so solemnly intrusted, and which was emblematically represented upon his Brst admission into the Lodge, and * * * *
In the absence of this virtue, no person can perform his duty, either to God, his neighbor, or himself, in an acceptable manner. He wiU be too much overwhelmed with the cares and troubles of the world to find leisure or resolution to protect himself fi-om the enticing machinations with which he will be continually beset during his progress through life; and may be led unintentionally to rend asunder the sacred ties of brotherhood which unite men of all parties, religions, or politics, by forfeiting the confidence trustingly reposed in him, and thereby becoming the victim of his own weakness.
PRUDENCE
Teaches us to regulate our lives and actions agreeably to the dictates of reason, and is that habit by which we wisely judge and prudentially determine on all *^hings relative to our present
96 GENERAL AHBfAN EEZON.
as weU as to our future happiness. This virtue should be the pecuhar characteristic of everj' Mason, not only for the government of his con- duct whUe in the Lodge, but also when abroad in the world. It should be particularly attended to, in all strange and mixed companies, never to let fall the least sign, token, or word, whereby the secrets of Masonry might be unlawfully obtained, and * * * * *
Prudence is among the most exalted objects that demand every Mason's special attention, for it is the rule which governs all othei virtues. She directs us to the path which leads to every degree of propriety, inciting us to the performance of worthy actions, and, BS a guiding-star, lighting our steps through the dreary and dark- some ways of this life.
TEMPERANCE
Is that due restraint upon our affections and passions, which renders the body tame and gov- ernable, and frees the mind from the allurements of vice. This virtue should be the constant practice of every Mason; as he is thereby taught to avoid excess, or contracting any licentious or vicious habits, the indulgence of which might l(}ad him to disclose some of those valuable secrets which he has promised to conceal, and never reveal, and which would consequently
ENTEEED ATPRENTICB. 97
subject liim to the contempt and detestation of all good Masons.
This virtue should be the constant practice of every Freemason, while its opposite should be carefully guarded against At the shrine of Intemperance, how many victims are daily offered! — Blooming youth and hoary age have alike bowed before it Thej cortinue offering libations on the unhallowed altar, until their for- tunes are wasted, their credit lost, thoir constitutions impaired, their children beggared, and that life which might have been use- fully and honorably employed, becomes a burden to the possessor.
JUSTICE
Is that standard, or boundary of right, which enables us to render to every man his just due, without distinction. This virtue is not only consistent with divine and human laws, but is the very cement and support of civil society; and as justice, in a great measure, constitutes the really good man, so should it be the invari- able practice of every Mason never to deviate from the minutest principle thereof. * * *
The exercise of this principle incites us to act toward others, in all the transactions of life, as we wish they would act toward us Knd as, in a great measure, it constitutes real goodness, it is therefore represented as the perpetual study of an accomplished Freemason. Without the influence of justice, universal confusion would ensue; lawless force would overcome the principles of equity, and social intercourse would no longer exist
Here may be given some general instructions peculiar to Freemasons, relatire to the manner in which Entered Ap- 6
08 GENERAL AHIMAN EEZON.
prentices serve tlieir * • *, and hdw represtntetl * * ♦; together with a few observations regarding the comparisos between it and clay, etc., and concluding thus;
Our Mother Earth alone, of all the elements, has never proved unfriendly to man; the bodies of water deluge him with rain, oppress him witli hail, and drown him with inundations. The air rushes in storms, prepares the tempest, and lights up the volcano; but the earth, ever kind and indulgent, is found subservient- to his wishes. Though constantly harassed, more to furnish the luxuries than the necessaries of life, she never refuses her accustomed yield; spreading his path with flowers and his table with plenty; though she produces poison, still she supplies the antidote, and returns with interest every good committed to her care; and when at last he is called upon to pass through the "dark valley of the shadow of Death," she once more receives him, and piously covers his remams within her bosom: this admonishes us that from it we came, and to it we must shortly return.
Such is the arrangement of the different sections in the first lecture, which, with the forms adopted at the Opening nnd Closing of a Lodge, comprehends the whole of tiie first degree of Masonry. This plau.has the advantage of regular
ENTERED APPRENTICE,
Ity to recommend it, the support of precedent and authority and the sanction and respect which flow from antiquity.
CHAEGE TO THE CANDIDATE.
Brother • As you are now introduced into the first principles of Masonry, I congratulate you on being accepted into this ancient and honor- able Order : — ancient, as having subsisted from time immemorial; and honorable, as tending, in every particular, so to render all men who will be conformable to its precepts. No institution was ever raised on a better principle or more solid foundation; nor were ever more excellent rules and useful maxims laid down, than are inculcated in the several Masonic lectures. The greatest and best of men, in all ages, have been encouragers and promoters of the art; and have never deemed it derogatory to their dignity to level themselves with the Fraternity, extend their privileges, and patronize their assembUes There are three great duties which, as a Mason, you are charged to inculcate : — to God, your neighbor, and yourself. To God, in never men- tioning His name but with that reverential awe which 16 tlue from a creature to his Creator; to
100 GENERAL AHIMAN EEZON.
implore His aid in all your laudable undertak. ings, and to esteem Him as the chief good; to your neighbor, in acting upon the square, and doing unto him as you wish he should do unto you ; and to yourself, in avoiding all irregularity and intemperance, which may impair your facul- ties, or debase the dignity of your profession. A zealous attachment to these duties will insure pubhc and private esteem.
In the state, you are to be a quiet and peace- ful citizen, true to your government, and just to your country; you are not to countenance dis- loyalty or rebellion, but patiently submit to legal authority, and conform with cheerfulness to the government of the country in which you live. In your outward demeanor, be particularly careful to avoid censure and reproach.
Although your frequent appearance at our regular meetings is earnestly solicited, yet it is not meant that Masonry should interfere with your necessary vocations; for these are on no account to be neglected; neither are you to suffer your zeal for the institution to lead you into argument with those who, through ignorance, may ridicule it.
ENTERED APPRENTICE. 101
At ycur leisure hours, that you may improve in Masonic knowledge, you are to converse with well-informed brethren, who will be always aa ready to give, as you will be to receive, in- struction.
Finally, keep sacred and inviolable the mys- teries of the Order; as these are to distinguish you from the rest of the community, and mark your consequence among Masons. If, in the circle of your acquaintance, you find a person desirous of being initiated into Masonry, biii particularly careful not to recommend him, un- less you are convinced he will conform to oui- rules; that the honor, glory, and reputation oi the institutixDn may be firmly established, and the world at large convinced of its good efiects
CHARGE,
AT THE INITIATION OF A SOLDIER.
Brotheb : Our institution breathes a spirit of gen- eral philanthropy. Its benefits, in a social point of view, are extensive. In tlie most endearing ties, it unites all mankind. In every nation, wherever civil- ization extends — and not unfrequently among the wild savages of the forest — it opens an asylum to a
GENERAL AHIMAN EBZON.
brotliei in distress, and grants hospitality to the ne- cessitous and unfortunate. The sublime principlea of universal goodness and love to all mankind, which are essential to it, cannot be lost in national distinc- tions, prejudices, and animosities. The rage of con- test and the sanguinary conflict have, by its recognized principles, been abated, and the milder emotions of humanity substituted. It has often performed the part of the Angel of Goodness, in ministering to the wants of the sick, the wounded, and the unfortunate prisoner of war. It has even taught the pride of victory to give way to the dictates of an honorable connection.
Pui'e patriotism will always animate you to every call of your country to repel an invading foreign foe, or in subduing the rebellious intentions of those withi in the hmits of our own land who become faithless to the high duty of a citizen. But should you, whUe engaged in the service of your country, be made captive, you may find affectionate brethren where others would only find enemies.
The institution also demands that you shall be a quiet and peaceable citizen, true to yoiu: government, and just to your country ; yielding obedience to the laws which afford you protection.
In whatever coimtry you travel, when you meet a Mason, you will find a brother and a friend, who wiD do all in his power to serve you ; and who wiR relieve you, should you be poor or in distress, to the utmost of his ability, and with a ready cheerfulness.
SECOND DEGREE.
FELLOW-CRAFT.
" The Second, or Fellow-Craft's Degree is rendered interesting by those scisntific instructions and philosophical lectures ■which characterize latter parts of the mysteries ; though both of these Degrees were made to tend to glory of that God who had given such wonderful faculties to them, and to the welfare of their fellow creatures.'' — Abdhdbacon Makt.
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