I.

Preliminary.



The Origin and Progress of Freemasonry.


Any inquiry into the symbolism and philosophy of Freemasonry must
necessarily be preceded by a brief investigation of the origin and history
of the institution. Ancient and universal as it is, whence did it arise?
What were the accidents connected with its birth? From what kindred or
similar association did it spring? Or was it original and autochthonic,
independent, in its inception, of any external influences, and unconnected
with any other institution? These are questions which an intelligent
investigator will be disposed to propound in the very commencement of the
inquiry; and they are questions which must be distinctly answered before
he can be expected to comprehend its true character as a symbolic
institution. He must know something of its antecedents, before he can
appreciate its character.

But he who expects to arrive at a satisfactory solution of this inquiry
must first--as a preliminary absolutely necessary to success--release
himself from the influence of an error into which novices in Masonic
philosophy are too apt to fall. He must not confound the doctrine of
Freemasonry with its outward and extrinsic form. He must not suppose that
certain usages and ceremonies, which exist at this day, but which, even
now, are subject to extensive variations in different countries,
constitute the sum and substance of Freemasonry. "Prudent antiquity," says
Lord Coke, "did for more solemnity and better memory and observation of
that which is to be done, express substances under ceremonies." But it
must be always remembered that the ceremony is not the substance. It is
but the outer garment which covers and perhaps adorns it, as clothing does
the human figure. But divest man of that outward apparel, and you still
have the microcosm, the wondrous creation, with all his nerves, and bones,
and muscles, and, above all, with his brain, and thoughts, and feelings.
And so take from Masonry these external ceremonies, and you still have
remaining its philosophy and science. These have, of course, always
continued the same, while the ceremonies have varied in different ages,
and still vary in different countries.

The definition of Freemasonry that it is "a science of morality, veiled in
allegory, and illustrated by symbols," has been so often quoted, that,
were it not for its beauty, it would become wearisome. But this definition
contains the exact principle that has just been enunciated. Freemasonry
is a science--a philosophy--a system of doctrines which is taught, in a
manner peculiar to itself, by allegories and symbols. This is its internal
character. Its ceremonies are external additions, which affect not its
substance.

Now, when we are about to institute an inquiry into the origin of
Freemasonry, it is of this peculiar system of philosophy that we are to
inquire, and not of the ceremonies which have been foisted on it. If we
pursue any other course we shall assuredly fall into error.

Thus, if we seek the origin and first beginning of the Masonic philosophy,
we must go away back into the ages of remote antiquity, when we shall find
this beginning in the bosom of kindred associations, where the same
philosophy was maintained and taught. But if we confound the ceremonies of
Masonry with the philosophy of Masonry, and seek the origin of the
institution, moulded into outward form as it is to-day, we can scarcely be
required to look farther back than the beginning of the eighteenth
century, and, indeed, not quite so far. For many important modifications
have been made in its rituals since that period.

Having, then, arrived at the conclusion that it is not the Masonic ritual,
but the Masonic philosophy, whose origin we are to investigate, the next
question naturally relates to the peculiar nature of that philosophy.

Now, then, I contend that the philosophy of Freemasonry is engaged in the
contemplation of the divine and human character; of GOD as one eternal,
self-existent being, in contradiction to the mythology of the ancient
peoples, which was burdened with a multitude of gods and goddesses, of
demigods and heroes; of MAN as an immortal being, preparing in the present
life for an eternal future, in like contradiction to the ancient
philosophy, which circumscribed the existence of man to the present life.

These two doctrines, then, of the unity of God and the immortality of the
soul, constitute the philosophy of Freemasonry. When we wish to define it
succinctly, we say that it is an ancient system of philosophy which
teaches these two dogmas. And hence, if, amid the intellectual darkness
and debasement of the old polytheistic religions, we find interspersed
here and there, in all ages, certain institutions or associations which
taught these truths, and that, in a particular way, allegorically and
symbolically, then we have a right to say that such institutions or
associations were the incunabula--the predecessors--of the Masonic
institution as it now exists.

With these preliminary remarks the reader will be enabled to enter upon
the consideration of that theory of the origin of Freemasonry which I
advance in the following propositions:--

1. In the first place, I contend that in the very earliest ages of the
world there were existent certain truths of vast importance to the welfare
and happiness of humanity, which had been communicated,--no matter how,
but,--most probably, by direct inspiration from God to man.