I need scarcely here advert to the great similarity in design and conformation which existed between these ancient rites and the third or Master's degree of Masonry. Like it they were all funereal in their character: they began in sorrow and lamentation, they ended in joy; there was an aphanism, or burial; a pastos, or grave; an euresis, or discovery of what had been lost; and a legend, or mythical relation,-all of which were entirely and profoundly symbolical in their character.

And hence, looking to this strange ident.i.ty of design and form, between the initiations of the ancients and those of the modern Masons, writers have been disposed to designate these mysteries as the SPURIOUS FREEMASONRY OF ANTIQUITY.

V.

The Ancient Mysteries.

I now propose, for the purpose of ill.u.s.trating these views, and of familiarizing the reader with the coincidences between Freemasonry and the ancient Mysteries, so that he may be better enabled to appreciate the mutual influences of each on the other as they are hereafter to be developed, to present a more detailed relation of one or more of these ancient systems of initiation.

As the first ill.u.s.tration, let us select the Mysteries of Osiris, as they were practised in Egypt, the birthplace of all that is wonderful in the arts or sciences, or mysterious in the religion, of the ancient world.

It was on the Lake of Sais that the solemn ceremonies of the Osirian initiation were performed. "On this lake," says Herodotus, "it is that the Egyptians represent by night his sufferings whose name I refrain from mentioning; and this representation they call their Mysteries." 17

Osiris, the husband of Isis, was an ancient king of the Egyptians. Having been slain by Typhon, his body was cut into pieces18 by his murderer, and the mangled remains cast upon the waters of the Nile, to be dispersed to the four winds of heaven. His wife, Isis, mourning for the death and the mutilation of her husband, for many days searched diligently with her companions for the portions of the body, and having at length found them, united them together, and bestowed upon them decent interment,-while Osiris, thus restored, became the chief deity of his subjects, and his worship was united with that of Isis, as the fecundating and fertilizing powers of nature. The candidate in these initiations was made to pa.s.s through a mimic repet.i.tion of the conflict and destruction of Osiris, and his eventual recovery; and the explanations made to him, after he had received the full share of light to which the painful and solemn ceremonies through which he had pa.s.sed had ent.i.tled him, const.i.tuted the secret doctrine of which I have already spoken, as the object of all the Mysteries. Osiris,-a real and personal G.o.d to the people,-to be worshipped with fear and with trembling, and to be propitiated with sacrifices and burnt offerings, became to the initiate but a symbol of the

"Great first cause, least understood,"

while his death, and the wailing of Isis, with the recovery of the body, his translation to the rank of a celestial being, and the consequent rejoicing of his spouse, were but a tropical mode of teaching that after death comes life eternal, and that though the body be destroyed, the soul shall still live.

"Can we doubt," says the Baron Sainte Croix, "that such ceremonies as those practised in the Mysteries of Osiris had been originally inst.i.tuted to impress more profoundly on the mind the dogma of future rewards and punishments?" 19

"The sufferings and death of Osiris," says Mr. Wilkinson,20 "were the great Mystery of the Egyptian religion; and some traces of it are perceptible among other people of antiquity. His being the divine goodness and the abstract idea of 'good,' his manifestation upon earth (like an Indian G.o.d), his death and resurrection, and his office as judge of the dead in a future state, look like the early revelation of a future manifestation of the deity converted into a mythological fable."

A similar legend and similar ceremonies, varied only as to time, and place, and unimportant details, were to be found in all the initiations of the ancient Mysteries. The dogma was the same,-future life,-and the method of inculcating it was the same. The coincidences between the design of these rites and that of Freemasonry, which must already begin to appear, will enable us to give its full value to the expression of Hutchinson, when he says that "the Master Mason represents a man under the Christian doctrine saved from the grave of iniquity and raised to the faith of salvation." 21

In Phoenicia similar Mysteries were celebrated in honor of Adonis, the favorite lover of Venus, who, having, while hunting, been slain by a wild boar on Mount Lebanon, was restored to life by Proserpine. The mythological story is familiar to every cla.s.sical scholar. In the popular theology, Adonis was the son of Cinyras, king of Cyrus, whose untimely death was wept by Venus and her attendant nymphs: in the physical theology of the philosophers,22 he was a symbol of the sun, alternately present to and absent from the earth; but in the initiation into the Mysteries of his worship, his resurrection and return from Hades were adopted as a type of the immortality of the soul. The ceremonies of initiation in the Adonia began with lamentation for his loss,-or, as the prophet Ezekiel expresses it, "Behold, there sat women weeping for Thammuz,"-for such was the name under which his worship was introduced among the Jews; and they ended with the most extravagant demonstrations of joy at the representation of his return to life,23 while the hierophant exclaimed, in a congratulatory strain,-

"Trust, ye initiates; the G.o.d is safe, And from our grief salvation shall arise."

Before proceeding to an examination of those Mysteries which are the most closely connected with the masonic inst.i.tution, it will be as well to take a brief view of their general organization.

The secret worship, or Mysteries, of the ancients were always divided into the lesser and the greater; the former being intended only to awaken curiosity, to test the capacity and disposition of the candidate, and by symbolical purifications to prepare him for his introduction into the greater Mysteries.

The candidate was at first called an aspirant, or seeker of the truth, and the initial ceremony which he underwent was a l.u.s.tration or purification by water. In this condition he may be compared to the Entered Apprentice of the masonic rites, and it is here worth adverting to the fact (which will be hereafter more fully developed) that all the ceremonies in the first degree of masonry are symbolic of an internal purification.

In the lesser Mysteries24 the candidate took an oath of secrecy, which was administered to him by the mystagogue, and then received a preparatory instruction,25 which enabled him afterwards to understand the developments of the higher and subsequent division. He was now called a Mystes, or initiate, and may be compared to the Fellow Craft of Freemasonry.

In the greater Mysteries the whole knowledge of the divine truths, which was the object of initiation, was communicated. Here we find, among the various ceremonies which a.s.similated these rites to Freemasonry, the aphanism, which was the disappearance or death; the pastos, the couch, coffin, or grave; the euresis, or the discovery of the body; and the autopsy, or full sight of everything, that is, the complete communication of the secrets. The candidate was here called an epopt, or eye-witness, because nothing was now hidden from him; and hence he may be compared to the Master Mason, of whom Hutchinson says that "he has discovered the knowledge of G.o.d and his salvation, and been redeemed from the death of sin and the sepulchre of pollution and unrighteousness."

VI.

The Dionysiac Artificers.

After this general view of the religious Mysteries of the ancient world, let us now proceed to a closer examination of those which are more intimately connected with the history of Freemasonry, and whose influence is, to this day, most evidently felt in its organization.

Of all the pagan Mysteries inst.i.tuted by the ancients none were more extensively diffused than those of the Grecian G.o.d Dionysus. They were established in Greece, Rome, Syria, and all Asia Minor. Among the Greeks, and still more among the Romans, the rites celebrated on the Dionysiac festival were, it must be confessed, of a dissolute and licentious character.26 But in Asia they a.s.sumed a different form. There, as elsewhere, the legend (for it has already been said that each Mystery had its legend) recounted, and the ceremonies represented, the murder of Dionysus by the t.i.tans. The secret doctrine, too, among the Asiatics, was not different from that among the western nations, but there was something peculiar in the organization of the system. The Mysteries of Dionysus in Syria, more especially, were not simply of a theological character. There the disciples joined to the indulgence in their speculative and secret opinions as to the unity of G.o.d and the immortality of the soul, which were common to all the Mysteries, the practice of an operative and architectural art, and occupied themselves as well in the construction of temples and public buildings as in the pursuit of divine truth.

I can account for the greater purity of these Syrian rites only by adopting the ingenious theory of Thirwall,27 that all the Mysteries "were the remains of a worship which preceded the rise of the h.e.l.lenic mythology, and its attendant rites, grounded on a view of nature less fanciful, more earnest, and better fitted to awaken both philosophical thought and religious feeling," and by supposing that the Asiatics, not being, from their geographical position, so early imbued with the errors of h.e.l.lenism, had been better able to preserve the purity and philosophy of the old Pelasgic faith, which, itself, was undoubtedly a direct emanation from the patriarchal religion, or, as it has been called, the Pure Freemasonry of the antediluvian world.

Be this, however, as it may, we know that "the Dionysiacs of Asia Minor were undoubtedly an a.s.sociation of architects and engineers, who had the exclusive privilege of building temples, stadia, and theatres, under the mysterious tutelage of Bacchus, and were distinguished from the uninitiated or profane inhabitants by the science which they possessed, and by many private signs and tokens by which they recognized each other." 28

This speculative and operative society29-speculative in the esoteric, theologic lessons which were taught in its initiations, and operative in the labors of its members as architects-was distinguished by many peculiarities that closely a.s.similate it to the inst.i.tution of Freemasonry. In the practice of charity, the more opulent were bound to relieve the wants and contribute to the support of the poorer brethren. They were divided, for the conveniences of labor and the advantages of government, into smaller bodies, which, like our lodges, were directed by superintending officers. They employed, in their ceremonial observances, many of the implements of operative Masonry, and used, like the Masons, a universal language; and conventional modes of recognition, by which one brother might know another in the dark as well as the light, and which served to unite the whole body, wheresoever they might be dispersed, in one common brotherhood.30

I have said that in the mysteries of Dionysus the legend recounted the death of that hero-G.o.d, and the subsequent discovery of his body. Some further details of the nature of the Dionysiac ritual are, therefore, necessary for a thorough appreciation of the points to which I propose directly to invite attention.

In these mystic rites, the aspirant was made to represent, symbolically and in a dramatic form, the events connected with the slaying of the G.o.d from whom the Mysteries derived their name. After a variety of preparatory ceremonies, intended to call forth all his courage and fort.i.tude, the aphanism or mystical death of Dionysus was figured out in the ceremonies, and the shrieks and lamentations of the initiates, with the confinement or burial of the candidate on the pastos, couch, or coffin, const.i.tuted the first part of the ceremony of initiation. Then began the search of Rhea for the remains of Dionysus, which was continued amid scenes of the greatest confusion and tumult, until, at last, the search having been successful, the mourning was turned into joy, light succeeded to darkness, and the candidate was invested with the knowledge of the secret doctrine of the Mysteries-the belief in the existence of one G.o.d, and a future state of rewards and punishments.31

Such were the mysteries that were practised by the architect,-the Freemasons, so to speak-of Asia Minor. At Tyre, the richest and most important city of that region, a city memorable for the splendor and magnificence of the buildings with which it was decorated, there were colonies or lodges of these mystic architects; and this fact I request that you will bear in mind, as it forms an important link in the chain that connects the Dionysiacs with the Freemasons.

But to make every link in this chain of connection complete, it is necessary that the mystic artists of Tyre should be proved to be at least contemporaneous with the building of King Solomon's temple; and the evidence of that fact I shall now attempt to produce.

Lawrie, whose elaborate researches into this subject leave us nothing further to discover, places the arrival of the Dionysiacs in Asia Minor at the time of the Ionic migration, when "the inhabitants of Attica, complaining of the narrowness of their territory and the unfruitfulness of its soil, went in quest of more extensive and fertile settlements. Being joined by a number of the inhabitants of surrounding provinces, they sailed to Asia Minor, drove out the original inhabitants, and seized upon the most eligible situations, and united them under the name of Ionia, because the greatest number of the refugees were natives of that Grecian province." 32 With their knowledge of the arts of sculpture and architecture, in which the Greeks had already made some progress, the emigrants brought over to their new settlements their religious customs also, and introduced into Asia the mysteries of Athene and Dionysus long before they had been corrupted by the licentiousness of the mother country.

Now, Playfair places the Ionic migration in the year 1044 B.C., Gillies in 1055, and the Abbe Barthelemy in 1076. But the latest of these periods will extend as far back as forty-four years before the commencement of the temple of Solomon at Jerusalem, and will give ample time for the establishment of the Dionysiac fraternity at the city of Tyre, and the initiation of "Hiram the Builder" into its mysteries.

Let us now pursue the chain of historical events which finally united this purest branch of the Spurious Freemasonry of the pagan nations with the Primitive Freemasonry of the Jews at Jerusalem.

When Solomon, king of Israel, was about to build, in accordance with the purposes of his father, David, "a house unto the name of Jehovah, his G.o.d," he made his intention known to Hiram, king of Tyre, his friend and ally; and because he was well aware of the architectural skill of the Tyrian Dionysiacs, he besought that monarch's a.s.sistance to enable him to carry his pious design into execution. Scripture informs us that Hiram complied with the request of Solomon, and sent him the necessary workmen to a.s.sist him in the glorious undertaking. Among others, he sent an architect, who is briefly described, in the First Book of Kings, as "a widow's son, of the tribe of Naphtali, and his father a man of Tyre, a worker in bra.s.s, a man filled with wisdom and understanding and cunning to work all works in bra.s.s;" and more fully, in the Second Book of Chronicles, as "a cunning man, endued with understanding of Hiram my father's, the son of a woman of the daughters of Dan, and his father, a man of Tyre, skilful to work in gold, and in silver, in bra.s.s, in iron, in stone, and in timber, in purple, in blue, and in fine linen and in crimson, also to grave any manner of graving, and to find out any device which shall be put to him."

To this man-this widow's son (as Scripture history, as well as masonic tradition informs us)-was intrusted by King Solomon an important position among the workmen at the sacred edifice, which was constructed on Mount Moriah. His knowledge and experience as an artificer, and his eminent skill in every kind of "curious and cunning workmanship," readily placed him at the head of both the Jewish and Tyrian craftsmen, as the chief builder and princ.i.p.al conductor of the works; and it is to him, by means of the large authority which this position gave him, that we attribute the union of two people, so antagonistical in race, so dissimilar in manners, and so opposed in religion, as the Jews and Tyrians, in one common brotherhood, which resulted in the organization of the inst.i.tution of Freemasonry. This Hiram, as a Tyrian and an artificer, must have been connected with the Dionysiac fraternity; nor could he have been a very humble or inconspicuous member, if we may judge of his rank in the society, from the amount of talent which he is said to have possessed, and from the elevated position that he held in the affections, and at the court, of the king of Tyre. He must, therefore, have been well acquainted with all the ceremonial usages of the Dionysiac artificers, and must have enjoyed a long experience of the advantages of the government and discipline which they practised in the erection of the many sacred edifices in which they were engaged. A portion of these ceremonial usages and of this discipline he would naturally be inclined to introduce among the workmen at Jerusalem. He therefore united them in a society, similar in many respects to that of the Dionysiac artificers. He inculcated lessons of charity and brotherly love; he established a ceremony of initiation, to test experimentally the fort.i.tude and worth of the candidate; adopted modes of recognition; and impressed the obligations of duty and principles of morality by means of symbols and allegories.

To the laborers and men of burden, the Ish Sabal, and to the craftsmen, corresponding with the first and second degrees of more modern Masonry, but little secret knowledge was confided. Like the aspirants in the lesser Mysteries of paganism, their instructions were simply to purify and prepare them for a more solemn ordeal, and for the knowledge of the sublimest truths. These were to be found only in the Master's degree, which it was intended should be in imitation of the greater Mysteries; and in it were to be unfolded, explained, and enforced the great doctrines of the unity of G.o.d and the immortality of the soul. But here there must have at once arisen an apparently insurmountable obstacle to the further continuation of the resemblance of Masonry to the Mysteries of Dionysus. In the pagan Mysteries, I have already said that these lessons were allegorically taught by means of a legend. Now, in the Mysteries of Dionysus, the legend was that of the death and subsequent resuscitation of the G.o.d Dionysus. But it would have been utterly impossible to introduce such a legend as the basis of any instructions to be communicated to Jewish candidates. Any allusion to the mythological fables of their Gentile neighbors, any celebration of the myths of pagan theology, would have been equally offensive to the taste and repugnant to the religious prejudices of a nation educated, from generation to generation, in the worship of a divine being jealous of his prerogatives, and who had made himself known to his people as the JEHOVAH, the G.o.d of time present, past, and future. How this obstacle would have been surmounted by the Israelitish founder of the order I am unable to say: a subst.i.tute would, no doubt, have been invented, which would have met all the symbolic requirements of the legend of the Mysteries, or Spurious Freemasonry, without violating the religious principles of the Primitive Freemasonry of the Jews; but the necessity for such invention never existed, and before the completion of the temple a melancholy event is said to have occurred, which served to cut the Gordian knot, and the death of its chief architect has supplied Freemasonry with its appropriate legend-a legend which, like the legends of all the Mysteries, is used to testify our faith in the resurrection of the body and the immortality of the soul.

Before concluding this part of the subject, it is proper that something should be said of the authenticity of the legend of the third degree. Some distinguished Masons are disposed to give it full credence as an historical fact, while others look upon it only as a beautiful allegory. So far as the question has any bearing upon the symbolism of Freemasonry it is not of importance; but those who contend for its historical character a.s.sert that they do so on the following grounds:-

First. Because the character of the legend is such as to meet all the requirements of the well-known axiom of Vincentius Lirinensis, as to what we are to believe in traditionary matters.33

"Quod semper, quod ubique, quod ab omnibus traditum est."

That is, we are to believe whatever tradition has been at all times, in all places, and by all persons handed down.

With this rule the legend of Hiram Abif, they say, agrees in every respect. It has been universally received, and almost universally credited, among Freemasons from the earliest times. We have no record of any Masonry having ever existed since the time of the temple without it; and, indeed, it is so closely interwoven into the whole system, forming the most essential part of it, and giving it its most determinative character, that it is evident that the inst.i.tution could no more exist without the legend, than the legend could have been retained without the inst.i.tution. This, therefore, the advocates of the historical character of the legend think, gives probability at least to its truth.

Secondly. It is not contradicted by the scriptural history of the transactions at the temple, and therefore, in the absence of the only existing written authority on the subject, we are at liberty to depend on traditional information, provided the tradition be, as it is contended that in this instance it is, reasonable, probable, and supported by uninterrupted succession.

Thirdly. It is contended that the very silence of Scripture in relation to the death of Hiram, the Builder, is an argument in favor of the mysterious nature of that death. A man so important in his position as to have been called the favorite of two kings,-sent by one and received by the other as a gift of surpa.s.sing value, and the donation thought worthy of a special record, would hardly have pa.s.sed into oblivion, when his labor was finished, without the memento of a single line, unless his death had taken place in such a way as to render a public account of it improper. And this is supposed to have been the fact. It had become the legend of the new Mysteries, and, like those of the old ones, was only to be divulged when accompanied with the symbolic instructions which it was intended to impress upon the minds of the aspirants.

But if, on the other hand, it be admitted that the legend of the third degree is a fiction,-that the whole masonic and extra-scriptural account of Hiram Abif is simply a myth,-it could not, in the slightest degree, affect the theory which it is my object to establish. For since, in a mythic relation, as the learned Muller34 has observed, fact and imagination, the real and the ideal, are very closely united, and since the myth itself always arises, according to the same author, out of a necessity and unconsciousness on the part of its framers, and by impulses which act alike on all, we must go back to the Spurious Freemasonry of the Dionysiacs for the principle which led to the involuntary formation of this Hiramic myth; and then we arrive at the same result, which has been already indicated, namely, that the necessity of the religious sentiment in the Jewish mind, to which the introduction of the legend of Dionysus would have been abhorrent, led to the subst.i.tution for it of that of Hiram, in which the ideal parts of the narrative have been intimately blended with real transactions. Thus, that there was such a man as Hiram Abif; that he was the chief builder at the temple of Jerusalem; that he was the confidential friend of the kings of Israel and Tyre, which is indicated by his t.i.tle of Ab, or father; and that he is not heard of after the completion of the temple,-are all historical facts. That he died by violence, and in the way described in the masonic legend, may be also true, or may be merely mythical elements incorporated into the historical narrative.

But whether this be so or not,-whether the legend be a fact or a fiction, a history or a myth,-this, at least, is certain: that it was adopted by the Solomonic Masons of the temple as a subst.i.tute for the idolatrous legend of the death of Dionysus which belonged to the Dionysiac Mysteries of the Tyrian workmen.

VII.