But this Scottish tradition would take the Stone of Foundation away from all its masonic connections, and therefore it is rejected as a masonic legend.

The legends just related are in many respects contradictory and unsatisfactory, and another series, equally as old, are now very generally adopted by masonic scholars, as much better suited to the symbolism by which all these legends are explained.

This series of legends commences with the patriarch Enoch, who is supposed to have been the first consecrator of the Stone of Foundation. The legend of Enoch is so interesting and important in masonic science as to excuse something more than a brief reference to the incidents which it details.

The legend in full is as follows: Enoch, under the inspiration of the Most High, and in obedience to the instructions which he had received in a vision, built a temple under ground on Mount Moriah, and dedicated it to G.o.d. His son, Methuselah, constructed the building, although he was not acquainted with his father's motives for the erection. This temple consisted of nine vaults, situated perpendicularly beneath each other, and communicating by apertures left in each vault.

Enoch then caused a triangular plate of gold to be made, each side of which was a cubit long; he enriched it with the most precious stones, and encrusted the plate upon a stone of agate of the same form. On the plate he engraved the true name of G.o.d, or the tetragrammaton, and placing it on a cubical stone, known thereafter as the Stone of Foundation, he deposited the whole within the lowest arch.

When this subterranean building was completed, he made a door of stone, and attaching to it a ring of iron, by which it might be occasionally raised, he placed it over the opening of the uppermost arch, and so covered it that the aperture could not be discovered. Enoch himself was not permitted to enter it but once a year, and after the days of Enoch, Methuselah, and Lamech, and the destruction of the world by the deluge, all knowledge of the vault or subterranean temple, and of the Stone of Foundation, with the sacred and ineffable name inscribed upon it, was lost for ages to the world.

At the building of the first temple of Jerusalem, the Stone of Foundation again makes its appearance. Reference has already been made to the Jewish tradition that David, when digging the foundations of the temple, found in the excavation which he was making a certain stone, on which the ineffable name of G.o.d was inscribed, and which stone he is said to have removed and deposited in the Holy of Holies. That King David laid the foundations of the temple upon which the superstructure was subsequently erected by Solomon, is a favorite theory of the legend-mongers of the Talmud.

The masonic tradition is substantiallv the same as the Jewish, but it subst.i.tutes Solomon for David, thereby giving a greater air of probability to the narrative; and it supposes that the stone thus discovered by Solomon was the identical one that had been deposited in his secret vault by Enoch. This Stone of Foundation, the tradition states, was subsequently removed by King Solomon, and, for wise purposes, deposited in a secret and safer place.

In this the masonic tradition again agrees with the Jewish, for we find in the third chapter of the "Treatise on the Temple" written by the celebrated Maimonides, the following narrative-

"There was a stone in the Holy of Holies, on its west side, on which was placed the ark of the covenant, and before it the pot of manna and Aaron's rod. But when Solomon had built the temple, and foresaw that it was, at some future time, to be destroyed, he constructed a deep and winding vault under ground, for the purpose of concealing the ark, wherein Josiah afterwards, as we learn in the Second Book of Chronicles, x.x.xv. 3, deposited it, with the pot of manna, the rod of Aaron, and the oil of anointing."

The Talmudical book "Yoma" gives the same tradition, and says that "the ark of the covenant was placed in the centre of the Holy of Holies, upon a stone rising three fingers' breadth above the floor, to be, as it were, a pedestal for it." "This stone," says Prideaux,225 "the Rabbins call the Stone of Foundation, and give us a great deal of trash about it."

There is much controversy as to the question of the existence of any ark in the second temple. Some of the Jewish writers a.s.sert that a new one was made; others, that the old one was found where it had been concealed by Solomon; and others again contend that there was no ark at all in the temple of Zerubbabel, but that its place was supplied by the Stone of Foundation on which it had originally rested.

Royal Arch Masons well know how all these traditions are sought to be reconciled by the masonic legend, in which the subst.i.tute ark and the Stone of Foundation play so important a part.

In the thirteenth degree of the Ancient and Accepted Rite, the Stone of Foundation is conspicuous as the resting-place of the sacred delta.

In the Royal Arch and Select Master's degrees of the Americanized York Rite, the Stone of Foundation const.i.tutes the most important part of the ritual. In both of these it is the receptacle of the ark, on which the ineffable name is inscribed.

Lee, in his "Temple of Solomon", has devoted a chapter to this Stone of Foundation, and thus recapitulates the Talmudic and Rabbinical traditions on the subject:-

"Vain and futilous are the feverish dreams of the ancient Rabbins concerning the Foundation Stone of the temple. Some a.s.sert that G.o.d placed this stone in the centre of the world, for a future basis and settled consistency for the earth to rest upon. Others held this stone to be the first matter, out of which all the beautiful visible beings of the world have been hewn forth and produced to light. Others relate that this was the very same stone laid by Jacob for a pillow under his head, in that night when he dreamed of an angelic vision at Bethel, and afterwards anointed and consecrated it to G.o.d. Which when Solomon had found (no doubt by forged revelation, or some tedious search, like another Rabbi Selemoh), he durst not but lay it sure, as the princ.i.p.al foundation stone of the temple. Nay, they say further, he caused to be engraved upon it the tetragrammaton, or the ineffable name of Jehovah." 226

It will be seen that the masonic traditions on the subject of the Stone of Foundation do not differ very materially from these Rabbinical ones, although they give a few additional circ.u.mstances.

In the masonic legend, the Foundation Stone first makes its appearance, as I have already said, in the days of Enoch, who placed it in the bowels of Mount Moriah. There it was subsequently discovered by King Solomon, who deposited it in a crypt of the first temple, where it remained concealed until the foundations of the second temple were laid, when it was discovered and removed to the Holy of Holies. But the most important point of the legend of the Stone of Foundation is its intimate and constant connection with the tetragrammaton, or ineffable name. It is this name, inscribed upon it, within the sacred and symbolic delta, that gives to the stone all its masonic value and significance. It is upon this fact, that it was so inscribed, that its whole symbolism depends.

Looking at these traditions in anything like the light of historical narratives, we are compelled to consider them, to use the plain language of Lee, "but as so many idle and absurd conceits." We must go behind the legend, viewing it only as an allegory, and study its symbolism.

The symbolism of the Foundation Stone of Masonry is therefore the next subject of investigation.

In approaching this, the most abstruse, and one of the most important, symbols of the Order, we are at once impressed with its apparent connection with the ancient doctrine of stone worship. Some brief consideration of this species of religious culture is therefore necessary for a proper understanding of the real symbolism of the Stone of Foundation.

The worship of stones is a kind of fetichism, which in the very infancy of religion prevailed, perhaps, more extensively than any other form of religious culture. Lord Kames explains the fact by supposing that stones erected as monuments of the dead became the place where posterity paid their veneration to the memory of the deceased, and that at length the people, losing sight of the emblematical signification, which was not readily understood, these monumental stones became objects of worship.

Others have sought to find the origin of stone-worship in the stone that was set up and anointed by Jacob at Bethel, and the tradition of which had extended into the heathen nations and become corrupted. It is certain that the Phoenicians worshipped sacred stones under the name of Baetylia, which word is evidently derived from the Hebrew Bethel; and this undoubtedly gives some appearance of plausibility to the theory.

But a third theory supposes that the worship of stones was derived from the unskilfulness of the primitive sculptors, who, unable to frame, by their meagre principles of plastic art, a true image of the G.o.d whom they adored, were content to subst.i.tute in its place a rude or scarcely polished stone. Hence the Greeks, according to Pausanias, originally used unhewn stones to represent their deities, thirty of which that historian says he saw in the city of Pharas. These stones were of a cubical form, and as the greater number of them were dedicated to the G.o.d Hermes, or Mercury, they received the generic name of Hermaa. Subsequently, with the improvement of the plastic art, the head was added.227

One of these consecrated stones was placed before the door of almost every house in Athens. They were also placed in front of the temples, in the gymnasia or schools, in libraries, and at the corners of streets, and in the roads. When dedicated to the G.o.d Terminus they were used as landmarks, and placed as such upon the concurrent lines of neighboring possessions.

The Thebans worshipped Bacchus under the form of a rude, square stone.

Arn.o.bius228 says that Cybele was represented by a small stone of a black color. Eusebius cites Porphyry as saying that the ancients represented the deity by a black stone, because his nature is obscure and inscrutable. The reader will here be reminded of the black stone Hadsjar el Aswad, placed in the south-west corner of the Kaaba at Mecca, which was worshipped by the ancient Arabians, and is still treated with religious veneration by the modern Mohammedans. The Mussulman priests, however, say that it was originally white, and of such surprising splendor that it could be seen at the distance of four days' journey, but that it has been blackened by the tears of pilgrims.

The Druids, it is well known, had no other images of their G.o.ds but cubical, or sometimes columnar, stones, of which Toland gives several instances.

The Chaldeans had a sacred stone, which they held in great veneration, under the name of Mnizuris, and to which they sacrificed for the purpose of evoking the Good Demon.

Stone-worship existed among the early American races. Squier quotes Skinner as a.s.serting that the Peruvians used to set up rough stones in their fields and plantations, which were worshipped as protectors of their crops. And Gam a says that in Mexico the presiding G.o.d of the spring was often represented without a human body, and in place thereof a pilaster or square column, whose pedestal was covered with various sculptures.

Indeed, so universal was this stone-worship, that Higgins, in his "Celtic Druids," says that, "throughout the world the first object of idolatry seems to have been a plain, unwrought stone, placed in the ground, as an emblem of the generative or procreative powers of nature." And the learned Bryant, in his "a.n.a.lysis of Ancient Mythology," a.s.serts that "there is in every oracular temple some legend about a stone."

Without further citations of examples from the religious usages of other countries, it will, I think, be conceded that the cubical stone formed an important part of the religious worship of primitive nations. But Cudworth, Bryant, Faber, and all other distinguished writers who have treated the subject, have long since established the theory that the pagan religions were eminently symbolic. Thus, to use the language of Dudley, the pillar or stone "was adopted as a symbol of strength and firmness,-a symbol, also, of the divine power, and, by a ready inference, a symbol or idol of the Deity himself." 229 And this symbolism is confirmed by Cornutus, who says that the G.o.d Hermes was represented without hands or feet, being a cubical stone, because the cubical figure betokened his solidity and stability.230

Thus, then, the following facts have been established, but not precisely in this order: First, that there was a very general prevalence among the earliest nations of antiquity of the worship of stones as the representatives of Deity; secondly, that in almost every ancient temple there was a legend of a sacred or mystical stone; thirdly, that this legend is found in the masonic system; and lastly, that the mystical stone there has received the name of the "Stone of Foundation."

Now, as in all the other systems the stone is admitted to be symbolic, and the tradition connected with it mystical, we are compelled to a.s.sume the same predicates of the masonic stone. It, too, is symbolic, and its legend a myth or an allegory.

Of the fable, myth, or allegory, Bailly has said that, "subordinate to history and philosophy, it only deceives that it may the better instruct us. Faithful in preserving the realities which are confided to it, it covers with its seductive envelope the lessons of the one and the truths of the other." 231 It is from this stand-point that we are to view the allegory of the Stone of Foundation, as developed in one of the most interesting and important symbols of Masonry.

The fact that the mystical stone in all the ancient religions was a symbol of the Deity, leads us necessarily to the conclusion that the Stone of Foundation was also a symbol of Deity. And this symbolic idea is strengthened by the tetragrammaton, or sacred name of G.o.d, that was inscribed upon it. This ineffable name sanctifies the stone upon which it is engraved as the symbol of the Grand Architect. It takes from it its heathen signification as an idol, and consecrates it to the worship of the true G.o.d.

The predominant idea of the Deity, in the masonic system, connects him with his creative and formative power. G.o.d is, to the Freemason, Al Gabil, as the Arabians called him, that is, The Builder; or, as expressed in his masonic t.i.tle, the Grand Architect of the Universe, by common consent abbreviated in the formula G.A.O.T.U. Now, it is evident that no symbol could so appropriately suit him in this character as the Stone of Foundation, upon which he is allegorically supposed to have erected his world. Such a symbol closely connects the creative work of G.o.d, as a pattern and exemplar, with the workman's erection of his temporal building on a similar foundation stone.

But this masonic idea is still further to be extended. The great object of all Masonic labor is divine truth. The search for the lost word is the search for truth. But divine truth is a term synonymous with G.o.d. The ineffable name is a symbol of truth, because G.o.d, and G.o.d alone, is truth. It is properly a scriptural idea. The Book of Psalms abounds with this sentiment. Thus it is said that the truth of the Lord "reacheth unto the clouds," and that "his truth endureth unto all generations." If, then, G.o.d is truth, and the Stone of Foundation is the masonic symbol of G.o.d, it follows that it must also be the symbol of divine truth.

When we have arrived at this point in our speculations, we are ready to show how all the myths and legends of the Stone of Foundation may be rationally explained as parts of that beautiful "science of morality, veiled in allegory and ill.u.s.trated by symbols," which is the acknowledged definition of Freemasonry.

In the masonic system there are two temples; the first temple, in which the degrees of Ancient Craft Masonry are concerned, and the second temple, with which the higher degrees, and especially the Royal Arch, are related. The first temple is symbolic of the present life; the second temple is symbolic of the life to come. The first temple, the present life, must be destroyed; on its foundations the second temple, the life eternal, must be built.

But the mystical stone was placed by King Solomon in the foundations of the first temple. That is to say, the first temple of our present life must be built on the sure foundation of divine truth, "for other foundation can no man lay."

But although the present life is necessarily built upon the foundation of truth, yet we never thoroughly attain it in this sublunary sphere. The Foundation Stone is concealed in the first temple, and the Master Mason knows it not. He has not the true word. He receives only a subst.i.tute.

But in the second temple of the future life, we have pa.s.sed from the grave, which had been the end of our labors in the first. We have removed the rubbish, and have found that Stone of Foundation which had been hitherto concealed from our eyes. We now throw aside the subst.i.tute for truth which had contented us in the former temple, and the brilliant effulgence of the tetragrammaton and the Stone of Foundation are discovered, and thenceforth we are the possessors of the true word-of divine truth. And in this way, the Stone of Foundation, or divine truth, concealed in the first temple, but discovered and brought to light in the second, will explain that pa.s.sage of the apostle, "For now we see through a gla.s.s darkly, but then face to face: now I know in part; but then shall I know even as also I am known."

And so, the result of this inquiry is, that the masonic Stone of Foundation is a symbol of divine truth, upon which all Speculative Masonry is built, and the legends and traditions which refer to it are intended to describe, in an allegorical way, the progress of truth in the soul, the search for which is a Mason's labor, and the discovery of which is his reward.

x.x.xI.

The Lost Word.

The last of the symbols, depending for its existence on its connection with a myth to which I shall invite attention, is the Lost Word, and the search for it. Very appropriately may this symbol terminate our investigations, since it includes within its comprehensive scope all the others, being itself the very essence of the science of masonic symbolism. The other symbols require for their just appreciation a knowledge of the origin of the order, because they owe their birth to its relationship with kindred and anterior inst.i.tutions. But the symbolism of the Lost Word has reference exclusively to the design and the objects of the inst.i.tution.

First, let us define the symbol, and then investigate its interpretation.