SECTION II.

This section recites the historical traditions of the Order, and presents to view a picture of great moral sublimity. It recites the legend of which the symbolic interpretation testi- Qes our faith in the resnriection of the body and the immor- tality of the soul; while it also exemplifies an instance of integrity and firmness seldom equaled and never excelled, and is in strong contrast witli the development of those passions (rhlch debase and ruin all who indulge in them.
MASTEE MASON 195
Tnii ceremonial of the Degree of Master Mason is tmquesliouablj the most important, impressive, and instructive portion cf the Eitual of Ancient Freemasomy. It transcends all others in the profoundness of its philosophy, in the wide range of idea? it aims to elucidate, and the dramatic interest with which it is invested. Wrong interpretations, however, assuming what is evidently a phi- losophical and ethical Mythus, to be the description of a literal fact, have, in a certain degree, weakened the effects which it is capable, otherwise, of producing.
That portion of the Eite which is connected with the legend of the Tyrian Artist, is well worthy the deep and earnest study of thoughtful men. But it should be studied as a myth, ana not as a fact; and, if thus accepted, it will be found exceedingly rich in instructive lessons, and lessons, too, which admit of an immense variety of applications ; whereas, if it be regarded simply as a ceremony commemorative of historical occurrences, it has no phi- losophical importance nor significance whatever.
Against the notion that it is the representation of a scene that actually occurred in the Temple, it may well be urged that, outside of Masonic tradition, there is no proof that an event, such as is related in connection with the Temple-Builder, ever transpired; and, besides, the ceremony is older, by more than a thousand years, than the age of Solomon. There are characters impressed upon it which cannot be mistaken. It is thoroughly Egyptian, and is closely allied to ths supreme rite of the Isianic mysteries.
OsrKis, Isis, and Typhon are the three principal figures in the ancient Egyptian mythology. Typhon — i. e., Evil — made war upon Osmis — i. 0., Beauty, Goodness, and Truth. A fierce conflict long raged between these spiritual forces, of which all the combats, an- tagonisms, and disorders of the outwai-d, visible world, were only far-distant echoes, or feeble reverberations. Ttphon {EvU), for a period, appeai'ed to triumph. "With his wiles and arts, he overcame Osiitia ( Truth), dismembered his body, and concealed the fragments in the several quarters of the earth. Then the whole univei-se was shrouded in gloom, and resounded with lamentations and monmii g over the fall of the Beautiful and Good! Isis set forth, on her woful pilgrimage, to find the remains of the beloved Osrais. After many disappointments and trials, her efifortf were crowned with gucceaii. The great day of triumph came. Typhon (FuU) was
196 GENEBAI, AH.IMAN EEZON.
destroyed by Hoetts; the tomli of Osikis opened, and he — Order TnU'i, Justice — came fortli, viotorioiis, in the possession of immortal life, and harmony, peace, and joy prevailed through the uniyerse.
Tlie Egyptian rite was a dramatic representation of these events, end its purpose is sufficiently obvious. It pictured, in on impress- ive and solemn manner, the mighty and unceasing conflict of THiih with Error, Light with Darlcness, Beaviy with Deformity, Virlui with Vice, and Life with Death; and the final eei-tain triumph of the former, and the sure defeat and destxTiction of the latter.
This myth is the antetype of the Temple-legend. Osinis and the Tyrian Architect are one and the same — not a mortal individual, but an idea — an immobtal pbinciple ! In Egj"ptian Freemasonry, OsiEis was the type of Beauty, Goodness, Order, and Truth, So, in the Temple-myth, the Tyrian is the symbol of Beauty and Order, and of that Creative Art which is ever ready to seize the Ideal, and incarnate it in material forms — that divine art which robes the physical world in immortal splendors — embellishes and beautifies life — idealizes all Nature, transforming dull and prosy reality to a sunny, flowery dream;
"Clofhing the palpable and the familiar With golden exhalations of the dawn."
Typhon was slain, and the iniquitous triad of the Temple met a deserved doom. The Master's rite, from this point of view, has a wider scope and deeper significance, than if recognized as merely the record of an historical fact. In the one case, it simply tells us that a good man fell in the discharge of his duty, and that his foes were punished. In the other, it embraces all the possible condi- tions of Humanity, ranges through all worlds, reveals the Law of Eternal Justice, announces the omnipotence of Truth, and proclaims the immortality of raan.
In this sense, the myth of the Tyrian is pei-petually repeated in the history of human affairs. Obpheus was murdered, and hih body thrown into the Hebrus; Soobates was made to driulc the hemlock; and, in all ages, we have seen Evil temporarily triumph- ant, and Virtue and Truth calumniated, persecuted, crucified, and slain. But Eternal Justice marches surely and swiftly through the world: the Ttphons, the children of darkness, the plotters of crime, oil the infinitely varied forms of evil, are swept into obhviou; and Truth and Virtue — for a time laid low — come forth, clothed with diviner majesty, and crowned with everlasting glory I
MASTER MASON. 197
''Tkitth, cmahed to earth, will rise ag^n; The eternal years of God are hers: While Zhbor, wounded, writhes in pain. And dies amid her worslilpers."
THE TWELVE MESSENGEE8. In the old pMloaophies, the Lumber 1 2 always concealed s mystical sense, and was considered a symbol of divine ideas. Bat here the twelve F. C. represent the companions of Isis, who assisted her in her long and wearisome search after the body of the slain OsiBis.
THE ACACIA-TREE. The "sprig of acacia" has, in the Masonic system, a solemn importance. It is a handsome tree, noted for its remarkably grace- fol and flexible leaves, of yellowish green, which droop down, and .Tave in the breeze, like luxuriant locks of hair. It held a sacred place in the ancient initiations, and, like the weeping-willow, was the symbol of tender sympathy and undying affection. An emblem, too, of immortality, it was most fittingly employed to mark the last Vesting-place of the distinguished dead.
THE LETTER Q.
This letter is deservedly regarded as one of the most sacred of thn Masonic emblems. Where it is used, however, as a symbol of Deity, It must be remembered that it is the Saxon representative of the Hebrew Tod 'ind the Greek Tau — the initial let*«rs of the Eteru'J in those languages.
This symbol proves that Freemasonry always prosecuted its labors with reference to the grand ideas of Infinity and Eternity. By the Intter a — which conveyed to the minds of the brethren, at the same time, the idea of God and that of Geometry — it boupd heaven to earth, the divine to the human, and the infinite to the finite.
Masons are taught to regaid the Universe as the grmdest of all symbols, revealing to men, in aU ages, the ideas which are eternally revolving in the mind of the Divinity, and which it L' their duty to reproduce in their own lives and in the world of art Thus God and Geometry, the material worlds and the spiritual (jpheres, were constantly united in the speculations "f lie ancient Masons. Thoy, consequently, labored earnestly and nnweariedly. not oul; to c instruct cities, and embellish them wiPi magnificent
198
GEKERAL AHTW AN EEZON.
edifices, Lut also to build np a temple of great and divine thonglili and of e e er-growing virtues for tlie soul to dwell in. The symbolical letter G —
• • * "That Hieroglyphic bright. Which none but Craftsmen ever saw,"
and before which every true Mason reverently uncovers, and oowa his head — is a perpetual condemnation of profanity, impiety, and vice. No brother who has bowed before that emblem, can be pro- fane. He ^dE never speak the name of the Grand Muster of the Universe but ■«'ith reverence, respect, and love. He will learn, by studying the mystic meaning of the letter G, to model his hfe after the divine plan; and, thus instructed, he will strive to be like God ia the activity and earnestness of his benevolence, and the broad- ness and efficiency of his charity.
*****♦» FUNEKAL DIRGE.
Music — Pleyd's Hymn.
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MASTER MASON. 199
Mortals, now inclmge a tear, For Mortality is here 1 See how wide her trophies wave O'er the slumbers of the gravel
Here another guest we bring; Seraphs of celestial wing, To our fuu'ral altar come, "Waft our friend and brother home.
There, enlarged, thy soul shall see What was vailed in mystery; Heavenly glories of the place Show his Maker, face to face.
Lord of all ! below — above — Fill our hearts with truth and love; When dissolves our earthly tie. Take us to thy Lodge on high.
Prayer at raising a brother to Master Mason's degree: Thou, God ! knowest our down-sitting and our up-rising, and understandeth our thoughts afar off. Shield and defend us from the evil intentions of our enemies, and support us under the trials and afflictions we are destined to en- dure, while traveling through this vale of tears. Man that is born of a woman is of few days, and full of trouble. He cometh forth like a flower, and is cut down ; he fleeth also as a shadow, and continueth not. Seeing his days are determined, the number of his months are with thee ; thou hast appointed his bounds that he cannot pass;
200 GENERAL AHIMAN BEZON
turn from him that he may rest, till he shall accomplish his day. For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease But man dieth, and wasteth away; yea, man giveth up the ghost, and where is he ? As the waters fail from the sea, and the flood decayeth and drieth up, so man lieth down, and riseth not up till the heavens shall be no more. Yet, Lord ! have compassion on the children of thy creation; administer them comfort in time of trouble, and save them with an everlasting salvation. — Amen. Mesponse.^-Qo mote it be.
EITES OF SEPTJLTUEE.
HEBREW CUSTOMS.
AiiL nations of the earth, from time immemorial, however much they have differed in most things, have ever agreed in this, viz: that it is a sacred duty to dispose of the bodies of the departed in a reverential manner. The most prevalent custom has been to bury them in the earth or place them in tombs. Among the Greeks, the duty of burying the dead was considered so important, that they enacted a law, requiring that whoever should meet a corpse in his path, should cover it with earth, turning the eyes to the evening- star. In some of the Oriental nations, the practice of burniug tha dead, and preserving their ashes in funereal urns, prevailed; but this custom was not tolerated in Judea. The Jews celebrated their fnnerols with great ceremony. Large crowds generally followed the body to its last resting-place, and — what seoms strange to us— hired mourners, with lamentations and tears, proolaimed the grief of the surviving friends.
MASTEB MASON. 201
Th3 prejudices of the people would not allow iaterments to be Diade in cities, and, consequently, every town had its cemetery without its walls. This fact would seem to be contradicted by 8 statement made in this section of the third degree, and Masonic writers have been much perplexed to find a means of reconciling the contradiction. But the subject is really free of all difficulty, rhe scene referred to is not historically true. Neither the suprenu nd of this degree — as we have heretofore remarked — nor the final one here describe 1, are to be considered as commemoratiTe of historical facts. The whole togt ther forms a sublime myth, whose significance we have explained in our annotations elsewhere.
The Hebrews had cheerful views of death, and awaited its ap- proach with calmness. With confidence and filial trust they closed their eyes on Ufe, its splendors and enjoyments, and departed joy- fully to join the great assembly of the blessed. "Yea, though I walk through the valley of the shadow of death, I will fear no evil!" was the exulting exclamation of one of them. When loved one8 were stricken down, and consigned to the grave, they did not speak of them as dead, but said " they sleep with their fathers I" Heuce, their burial-places were generally selected for their agreeable scene- ry, and were shaded with the Cypress and Cedar, and adorned with the Tamarisk and "golden-haired" Acacia.
The Jews undoubtedly erected monuments, bearing appropriatfl emblems and inscriptions, to commemorate the virtues of distin- guished men; but the mausoleums which they best loved, were those that Nature supplies. Obelisks of granite and marble will crumble to dust as the ages revolve, but Nature's monuments — the trees and the flowers, symbols of Love, Hope, and Immortality — ore perpetually renewed.
Some of che ancient Oriental cemeteries yet exist A late traveler found one near Babylon, and growing near one of its venerable graves was a Tamarisk, which seemed to belong to the epoch when the Chaldean State was at the summit of its glory. " It appears," he says, "to be of the highest antiquity, and has been a superb tree — perhaps a scion of the monarch of the hanging gardens. Iti present height is only twenty-three feet; its trunk has been of great circiunference; though now rugged and rifted, it stiU stands proudly up ; and, although nearly worn away, has stiU sufficient strength to bear the bm-den of its limbs in the stern grandeur of its decaying greatness. The flutteiiug and rustling sound produced by the wind sweeping through its delicate branches has aL indescribably md 0*
202.
GENERAL AHIMAN EEZON.
ancholy effect and seems as if entreating the traveler to Tomain, and unite in mourning over those who slumber below. I scarcelj dared ask why, while standing beneath this precious relic of th« past and prophet of the future, I had nearly lost the power of forcing myself fi'om the spot.
" I turned from all It brought to those it could not bring."*
The emblems of the second class, which are peculiar to this degree — tl:e Spade, Coffin, Sprig of Acacia, etc. — are well known to all thoroughly-qualified Masons. They are aU expressive and elo- qnei;tly instructive; but we have always regarded the acacia as the most beautiful and significant; for it speaks of immortality. So the trees, the shrubs, and flowers with which the old Hebrews were wont to surround the tombs and graves of their "loved and lost," were carefully selected \vith reference to their symbolic meaning. They were tj-pes of sympathy, affection, hope, and of the love which is eternal.
This should also be the practice of modern Freemasons. The adorning of our graves ■n-ith those sjonbols of sympathy and ever- lasting affection which Nature so richly furnishes, takes away the gloom and terror of the "narrow house." Let the rose, the ama- ranth, and the myrtle bloom around the places where our loved departed rest from the toils and conflicts of life. Let the acacia, cypress, and cedar be planted there, and embellish the soil which ia consecrated to the dead. Thus, on every returning Spring, each swe'ling bud and opening flower will seem to declare that the night of ieath is passing;
"And beauty Immortal awakes from the tomb."
Thus every wind that softly breathes through the green foliage, and fans the verdant coverings of the dead, will seem to be an echo of the voice of God, or the Archangel's trump, commanding the dead to rise. Then will holy and trustful thoughts and bright hopes hover over their tombs, as crowns of stars. The grave will be transfigured, and shine with a light immortal
By following the example of our brethi-en of the old days, wo tender a homage, justly due, to the spirits of the honored dead. Each grave thus liecomes an altar, consecrated by sighs, and tears, and holy affections ; and the flowers that bloom thereon, are tlw
* Trarela in tl^e Holy Land M .1 Chaldea, by CapU noBT. ITrQU^Bi. 1838,
MASTER MASON
203
offerings Tvhich unforgettmg love presents to the cherished being who filau-berti beneath.
"Thftn, like tJ a ITpbr To Pflds witU jjleaBaut verdure spread,
Aud lay blm duuu lo reBt, Where tb' Acacias, witb tbe Cypress blent. Weep oitUely o'er tbe tenement
Wbicb holds a shiuiberiug gueat. Ob, bear along tbe sable pab Without tbe crowded city's waJll"
When the necessitioa of a Brother call for my aid and support, ) will be ever reiuly to render him such assistance, to save him fruir Hinkinr^, as may not be detrimental to myself __' connections, if I find him worthy thereof.
Indolriice shall not cause my footsteps to l.">U, nor shall wrath turn them aside; but, I'nrgettiup; every seltis^ coiisideratiuii, I will be ever swift of loot to save, help, and execute benevolence to a fellow-creatnro in distress, ])articul;iily to a brother Mjuson.
When I oiler up my devotions to Almighty God, I will remem- ber ft Brother's welfare as my own; for, most assuredly, will the j)etitions of ft fervent heart be accei>table at the Throne ol Grace; ftud our praj'ers are certainly required for each other.
A Brother's secrrts, delivered to me as such, I Mill keep as I would my own, b' cause, by betrayiuL; that trust, I might be domg him the greatest injury he could i^ossibty sustain.
A Brother's character I will supp liis presence; I will not wrongfully revile him myself, nor will J EiilTer it to be done b^' others- if in my power to prpvent iL
204 GENEKAl AHIMAN EEZON.
Thus are we linked together in one indissolubls shoin ol sincera affection, brotherly love, relief, and truth.
It has been the practice in all ages to erect monuments to the memory of departed worth; and the section closes with a iribate to the memory of that distingnished artist who preferred to lose his life rather than betray his trust.