Chapter 8

And, first, the color of the apron must be an unspotted white. This color has, in all ages, been esteemed an emblem of innocence and purity. It was with reference to this symbolism that a portion of the vestments of the Jewish priesthood was directed to be made white. And hence Aaron was commanded, when he entered into the holy of holies to make an expiation for the sins of the people, to appear clothed in white linen, with his linen apron, or girdle, about his loins. It is worthy of remark that the Hebrew word LABAN, which signifies _to make white_, denotes also _to purify_; and hence we find, throughout the Scriptures, many allusions to that color as an emblem of purity. "Though thy sins be as scarlet," says Isaiah, "they shall be _white_ as snow;" and Jeremiah, in describing the once innocent condition of Zion, says, "Her Nazarites were purer than snow; they were _whiter_ than milk."

In the Apocalypse a _white stone_ was the reward promised by the Spirit to those who overcame; and in the same mystical book the apostle is instructed to say, that fine linen, clean and _white_, is the righteousness of the saints.

In the early ages of the Christian church a _white garment_ was always placed upon the catechumen who had been recently baptized, to denote that he had been cleansed from his former sins, and was thenceforth to lead a life of innocence and purity. Hence it was presented to him with this appropriate charge: "Receive the white and undefiled garment, and produce it unspotted before the tribunal of our Lord Jesus Christ, that you may obtain immortal life."

The _white alb_ still constitutes a part of the vestments of the Roman church, and its color is said by Bishop England "to excite to piety by teaching us the purity of heart and body which we should possess in being present at the holy mysteries."

The heathens paid the same attention to the symbolic signification of this color. The Egyptians, for instance, decorated the head of their principal deity, Osiris, with a white tiara, and the priests wore robes of the whitest linen.

In the school of Pythagoras, the sacred hymns were chanted by the disciples clothed in garments of white. The Druids gave white vestments to those of their initiates who had arrived at the ultimate degree, or that of perfection. And this was intended, according to their ritual, to teach the aspirant that none were admitted to that honor but such as were cleansed from all impurities, both of body and mind.

In all the Mysteries and religions rites of the other nations of antiquity the same use of white garments was observed.

Portal, in his "Treatise on Symbolic Colors," says that "white, the symbol of the divinity and of the priesthood, represents divine wisdom; applied to a young girl, it denotes virginity; to an accused person, innocence; to a judge, justice;" and he adds--what in reference to its use in Masonry will be peculiarly appropriate--that, "as a characteristic sign of purity, it exhibits a promise of hope after death." We see, therefore, the propriety of adopting this color in the masonic system as a symbol of purity. This symbolism pervades the whole of the ritual, from the lowest to the highest degree, wherever white vestments or white decorations are used.

As to the material of the apron, this is imperatively required to be of lamb-skin. No other substance, such as linen, silk, or satin, could be substituted without entirely destroying the symbolism of the vestment. Now, the lamb has, as the ritual expresses it, "been, in all ages, deemed an emblem of innocence;" but more particularly in the Jewish and Christian churches has this symbolism been observed. Instances of this need hardly be cited. They abound throughout the Old Testament, where we learn that a lamb was selected by the Israelites for their sin and burnt offerings, and in the New, where the word _lamb_ is almost constantly employed as synonymous with innocence. "The paschal lamb," says Didron, "which was eaten by the Israelites on the night preceding their departure, is the type of that other divine Lamb, of whom Christians are to partake at Easter, in order thereby to free themselves from the bondage in which they are held by vice." The paschal lamb, a lamb bearing a cross, was, therefore, from an early period, depicted by the Christians as referring to Christ crucified, "that spotless Lamb of God, who was slain from the foundation of the world."

The material, then, of the apron, unites with its color to give to the investiture of a mason the symbolic signification of purity. This, then, together with the fact which I have already shown, that the ceremony of investiture was common to all the ancient religious rites, will form another proof of the identity of origin between these and the masonic institution.

This symbolism also indicates the sacred and religious character which its founders sought to impose upon Freemasonry, and to which both the moral and physical qualifications of our candidates undoubtedly have a reference, since it is with the masonic lodge as it was with the Jewish church, where it was declared that "no man that had a blemish should come nigh unto the altar;" and with the heathen priesthood, among whom we are told that it was thought to be a dishonor to the gods to be served by any one that was maimed, lame, or in any other way imperfect; and with both, also, in requiring that no one should approach the sacred things who was not pure and uncorrupt.

The pure, unspotted lamb-skin apron is, then, in Masonry, symbolic of that perfection of body and purity of mind which are essential qualifications in all who would participate in its sacred mysteries.

XX.

The Symbolism of the Gloves.

The investiture with the gloves is very closely connected with the investiture with the apron, and the consideration of the symbolism of the one naturally follows the consideration of the symbolism of the other.

In the continental rites of Masonry, as practised in France, in Germany, and in other countries of Europe, it is an invariable custom to present the newly-initiated candidate not only, as we do, with a white leather apron, but also with two pairs of white kid gloves, one a man's pair for himself, and the other a woman's, to be presented by him in turn to his wife or his betrothed, according to the custom of the German masons, or, according to the French, to the female whom he most esteems, which, indeed, amounts, or should amount, to the same thing.

There is in this, of course, as there is in everything else which pertains to Freemasonry, a symbolism. The gloves given to the candidate for himself are intended to teach him that the acts of a mason should be as pure and spotless as the gloves now given to him. In the German lodges, the word used for _acts_ is of course _handlungen_, or _handlings_, "the works of his hands," which makes the symbolic idea more impressive.

Dr. Robert Plott--no friend of Masonry, but still an historian of much research--says, in his "Natural History of Staffordshire," that the Society of Freemasons, in his time (and he wrote in 1660), presented their candidates with gloves for themselves and their wives. This shows that the custom still preserved on the continent of Europe was formerly practised in England, although there as well as in America, it is discontinued, which is, perhaps, to be regretted.

But although the presentation of the gloves to the candidate is no longer practised as a ceremony in England or America, yet the use of them as a part of the proper professional clothing of a mason in the duties of the lodge, or in processions, is still retained, and in many well-regulated lodges the members are almost as regularly clothed in their white gloves as in their white aprons.

The symbolism of the gloves, it will be admitted, is, in fact, but a modification of that of the apron. They both signify the same thing; both are allusive to a purification of life. "Who shall ascend," says the Psalmist, "into the hill of the Lord? or who shall stand in his holy place? He that hath clean hands and a pure heart." The apron may be said to refer to the "pure heart," the gloves to the "clean hands." Both are significant of purification--of that purification which was always symbolized by the ablution which preceded the ancient initiations into the sacred Mysteries. But while our American and English masons have adhered only to the apron, and rejected the gloves as a Masonic symbol, the latter appear to be far more important in symbolic science, because the allusions to pure or clean hands are abundant in all the ancient writers.

"Hands," says Wemyss, in his "Clavis Symbolica," "are the symbols of human actions; pure hands are pure actions; unjust hands are deeds of injustice." There are numerous references in sacred and profane writers to this symbolism. The washing of the hands has the outward sign of an internal purification. Hence the Psalmist says, "I will wash my hands in innocence, and I will encompass thine altar, Jehovah."

In the ancient Mysteries the washing of the hands was always an introductory ceremony to the initiation, and, of course, it was used symbolically to indicate the necessity of purity from crime as a qualification of those who sought admission into the sacred rites; and hence on a temple in the Island of Crete this inscription was placed: "Cleanse your feet, wash your hands, and then enter."

Indeed, the washing of hands, as symbolic of purity, was among the ancients a peculiarly religious rite. No one dared to pray to the gods until he had cleansed his hands. Thus Homer makes Hector say,--

"Χερσὶ δ' ἀνίπτοισιν Διῒλείβειν Ἃζομαι."--_Iliad_, vi. 266.

"I dread with unwashed hands to bring My incensed wine to Jove an offering."

In a similar spirit of religion, Æneas, when leaving burning Troy, refuses to enter the temple of Ceres until his hands, polluted by recent strife, had been washed in the living stream.

"Me bello e tanto digressum et cæde recenti, Attrectare nefas, donec me flumine vivo Abluero."--_Æn._ ii. 718.

"In me, now fresh from war and recent strife, 'Tis impious the sacred things to touch Till in the living stream myself I bathe."

The same practice prevailed among the Jews, and a striking instance of the symbolism is exhibited in that well-known action of Pilate, who, when the Jews clamored for Jesus, that they might crucify him, appeared before the people, and, having taken water, washed his hands, saying at the same time, "I am innocent of the blood of this just man. See ye to it." In the Christian church of the middle ages, gloves were always worn by bishops or priests when in the performance of ecclesiastical functions. They were made of linen, and were white; and Durandus, a celebrated ritualist, says that "by the white gloves were denoted chastity and purity, because the hands were thus kept clean and free from all impurity."

There is no necessity to extend examples any further. There is no doubt that the use of the gloves in Masonry is a symbolic idea borrowed from the ancient and universal language of symbolism, and was intended, like the apron, to denote the necessity of purity of life.

We have thus traced the gloves and the apron to the same symbolic source. Let us see if we cannot also derive them from the same historic origin.

The apron evidently owes its adoption in Freemasonry to the use of that necessary garment by the operative masons of the middle ages. It is one of the most positive evidences--indeed we may say, absolutely, the most tangible evidence--of the derivation of our speculative science from an operative art. The builders, who associated in companies, who traversed Europe, and were engaged in the construction of palaces and cathedrals, have left to us, as their descendants, their name, their technical language, and that distinctive piece of clothing by which they protected their garments from the pollutions of their laborious employment. Did they also bequeath to us their gloves? This is a question which some modern discoveries will at last enable us to solve.

M. Didron, in his "Annales Archeologiques," presents us with an engraving, copied from the painted glass of a window in the cathedral of Chartres, in France. The painting was executed in the thirteenth century, and represents a number of operative masons at work. _Three_ of them are adorned with laurel crowns. May not these be intended to represent the three officers of a lodge? All of the Masons wear gloves. M. Didron remarks that in the old documents which he has examined, mention is often made of gloves which are intended to be presented to masons and stone-cutters. In a subsequent number of the "Annales," he gives the following three examples of this fact:--

In the year 1331, the Chatelan of Villaines, in Duemois, bought a considerable quantity of gloves, to be given to the workmen, in order, as it is said, "to shield their hands from the stone and lime."

In October, 1383, as he learns from a document of that period, three dozen pairs of gloves were bought and distributed to the masons when they commenced the buildings at the Chartreuse of Dijon.

And, lastly, in 1486 or 1487, twenty-two pair of gloves were given to the masons and stone-cutters who were engaged in work at the city of Amiens.

It is thus evident that the builders--the operative masons--of the middle ages wore gloves to protect their hands from the effects of their work. It is equally evident that the speculative masons have received from their operative predecessors the gloves as well as the apron, both of which, being used by the latter for practical uses, have been, in the spirit of symbolism, appropriated by the former to "a more noble and glorious purpose."

XXI.

The Rite of Circumambulation.

The _rite of circumambulation_ will supply us with another ritualistic symbol, in which we may again trace the identity of the origin of Freemasonry with that of the religious and mystical ceremonies of the ancients.

"Circumambulation" is the name given by sacred archaeologists to that religious rite in the ancient initiations which consisted in a formal procession around the altar, or other holy and consecrated object.

The prevalence of this rite among the ancients appears to have been universal, and it originally (as I shall have occasion to show) alluded to the apparent course of the sun in the firmament, which is from east to west by the way of the south.

In ancient Greece, when the priests were engaged in the rites of sacrifice, they and the people always walked three times around the altar while chanting a sacred hymn or ode. Sometimes, while the people stood around the altar, the rite of circumambulation was performed by the priest alone, who, turning towards the right hand, went around it, and sprinkled it with meal and holy water. In making this circumambulation, it was considered absolutely necessary that the right side should always be next to the altar, and consequently, that the procession should move from the east to the south, then to the west, next to the north, and afterwards to the east again. It was in this way that the apparent revolution was represented.

This ceremony the Greeks called moving εϗ δεξια εν δεξια, _from the right to the right_, which was the direction of the motion, and the Romans applied to it the term _dextrovorsum_, or _dextrorsum_, which signifies the same thing. Thus Plautus makes Palinurus, a character in his comedy of "Curculio," say, "If you would do reverence to the gods, you must turn to the right hand." Gronovius, in commenting on this passage of Plautus, says, "In worshipping and praying to the gods they were accustomed to _turn to the right hand_."

A hymn of Callimachus has been preserved, which is said to have been chanted by the priests of Apollo at Delos, while performing this ceremony of circumambulation, the substance of which is, "We imitate the example of the sun, and follow his benevolent course."

It will be observed that this circumambulation around the altar was accompanied by the singing or chanting of a sacred ode. Of the three parts of the ode, the _strophe_, the _antistrophe_, and the _epode_, each was to be sung at a particular part of the procession. The analogy between this chanting of an ode by the ancients and the recitation of a passage of Scripture in the masonic circumambulation, will be at once apparent.

Among the Romans, the ceremony of circumambulation was always used in the rites of sacrifice, of expiation or purification. Thus Virgil describes Corynasus as purifying his companions, at the funeral of Misenus, by passing three times around them while aspersing them with the lustral waters; and to do so conveniently, it was necessary that he should have moved with his right hand towards them.

"Idem ter socios pura circumtulit unda, Spargens rore levi et ramo felicis olivæ." _Æn._ vi. 229.

"Thrice with pure water compassed he the crew, Sprinkling, with olive branch, the gentle dew."

In fact, so common was it to unite the ceremony of circumambulation with that of expiation or purification, or, in other words, to make a circuitous procession, in performing the latter rite, that the term _lustrare_, whose primitive meaning is "to purify," came at last to be synonymous with _circuire_, to walk round anything; and hence a purification and a circumambulation were often expressed by the same word.

Among the Hindoos, the same rite of circumambulation has always been practised. As an instance, we may cite the ceremonies which are to be performed by a Brahmin upon first rising from bed in the morning, an accurate account of which has been given by Mr. Colebrooke in the "Asiatic Researches." The priest, having first adored the sun while directing his face to the east, then walks towards the west by the way of the south, saying, at the same time, "I follow the course of the sun," which he thus explains: "As the sun in his course moves round the world by the way of the south, so do I follow that luminary, to obtain the benefit arising from a journey round the earth by the way of the south." [93]

Lastly, I may refer to the preservation of this rite among the Druids, whose "mystical dance" around the _cairn_, or sacred stones, was nothing more nor less than the rite of circumambulation. On these occasions the priest always made three circuits, from east to west, by the right hand, around the altar or cairn, accompanied by all the worshippers. And so sacred was the rite once considered, that we learn from Toland[94] that in the Scottish Isles, once a principal seat of the Druidical religion, the people "never come to the ancient sacrificing and fire-hallowing _cairns_, but they walk three times around them, from east to west, according to the course of the sun." This sanctified tour, or round by the south, he observes, is called _Deiseal_, as the contrary, or unhallowed one by the north, is called _Tuapholl_. And he further remarks, that this word _Deiseal_ was derived "from _Deas_, the _right_ (understanding _hand_) and _soil_, one of the ancient names of the sun, the right hand in this round being ever next the heap."

I might pursue these researches still further, and trace this rite of circumambulation to other nations of antiquity; but I conceive that enough has been said to show its universality, as well as the tenacity with which the essential ceremony of performing the motion a mystical number of times, and always by the right hand, from the east, through the south, to the west, was preserved. And I think that this singular analogy to the same rite in Freemasonry must lead us to the legitimate conclusion, that the common source of all these rites is to be found in the identical origin of the Spurious Freemasonry or pagan mysteries, and the pure, Primitive Freemasonry, from which the former seceded only to be deteriorated.

In reviewing what has been said on this subject, it will at once be perceived that the essence of the ancient rite consisted in making the circumambulation around the altar, from the east to the south, from the south to the west, thence to the north, and to the east again.

Now, in this the masonic rite of circumambulation strictly agrees with the ancient one.

But this circuit by the right hand, it is admitted, was done as a representation of the sun's motion. It was a symbol of the sun's apparent course around the earth.

And so, then, here again we have in Masonry that old and often-repeated allusion to sun-worship, which has already been seen in the officers of a lodge, and in the point within a circle. And as the circumambulation is made around the lodge, just as the sun was supposed to move around the earth, we are brought back to the original symbolism with which we commenced--that the lodge is a symbol of the world.

XXII.

The Rite of Intrusting, and the Symbolism of Light.

The _rite of intrusting_, to which we are now to direct our attention, will supply us with many important and interesting symbols.

There is an important period in the ceremony of masonic initiation, when the candidate is about to receive a full communication of the mysteries through which he has passed, and to which the trials and labors which he has undergone can only entitle him. This ceremony is technically called the "_rite of intrusting_," because it is then that the aspirant begins to be intrusted with that for the possession of which he was seeking.[95] It is equivalent to what, in the ancient Mysteries, was called the "autopsy," [96] or the seeing of what only the initiated were permitted to behold.

This _rite of intrusting_ is, of course, divided into several parts or periods; for the _aporreta_, or secret things of Masonry, are not to be given at once, but in gradual progression. It begins, however, with the communication of LIGHT, which, although but a preparation for the development of the mysteries which are to follow, must be considered as one of the most important symbols in the whole science of masonic symbolism. So important, indeed, is it, and so much does it pervade with its influence and its relations the whole masonic system, that Freemasonry itself anciently received, among other appellations, that of Lux, or Light, to signify that it is to be regarded as that sublime doctrine of Divine Truth by which the path of him who has attained it is to be illuminated in his pilgrimage of life.

The Hebrew cosmogonist commences his description of the creation by the declaration that "God said, Let there be light, and there was light"--a phrase which, in the more emphatic form that it has received in the original language of "Be light, and light was," [97] is said to have won the praise, for its sublimity, of the greatest of Grecian critics. "The singularly emphatic summons," says a profound modern writer,[98] "by which light is called into existence, is probably owing to the preëminent utility and glory of that element, together with its mysterious nature, which made it seem as

'The God of this new world,'

and won for it the earliest adoration of mankind."

Light was, in accordance with this old religious sentiment, the great object of attainment in all the ancient religious Mysteries. It was there, as it is now, in Masonry, made the symbol of _truth_ and _knowledge_. This was always its ancient symbolism, and we must never lose sight of this emblematic meaning, when we are considering the nature and signification of masonic light. When the candidate makes a demand for light, it is not merely for that material light which is to remove a physical darkness; that is only the outward form, which conceals the inward symbolism. He craves an intellectual illumination which will dispel the darkness of mental and moral ignorance, and bring to his view, as an eye-witness, the sublime truths of religion, philosophy, and science, which it is the great design of Freemasonry to teach.