The Symbolism Of Freemasonry Part 7

The rite of discalceation is, therefore, a symbol of reverence. It signifies, in the language of symbolism, that the spot which is about to be approached in this humble and reverential manner is consecrated to some holy purpose.

Now, as to all that has been said, the intelligent mason will at once see its application to the third degree. Of all the degrees of Masonry, this is by far the most important and sublime. The solemn lessons which it teaches, the sacred scene which it represents, and the impressive ceremonies with which it is conducted, are all calculated to inspire the mind with feelings of awe and reverence. Into the holy of holies of the temple, when the ark of the covenant had been deposited in its appropriate place, and the Shekinah was hovering over it, the high priest alone, and on one day only in the whole year, was permitted, after the most careful purification, to enter with bare feet, and to p.r.o.nounce, with fearful veneration, the tetragrammaton or omnific word.

And into the Master Mason's lodge-this holy of holies of the masonic temple, where the solemn truths of death and immortality are inculcated-the aspirant, on entering, should purify his heart from every contamination, and remember, with a due sense of their symbolic application, those words that once broke upon the astonished ears of the old patriarch, "Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground."

XIX.

The Rite of Invest.i.ture.

Another ritualistic symbolism, of still more importance and interest, is the rite of invest.i.ture.

The rite of invest.i.ture, called, in the colloquially technical language of the order, the ceremony of clothing, brings us at once to the consideration of that well-known symbol of Freemasonry, the LAMB-SKIN Ap.r.o.n.

This rite of invest.i.ture, or the placing upon the aspirant some garment, as an indication of his appropriate preparation for the ceremonies in which he was about to engage, prevailed in all the ancient initiations. A few of them only it will be requisite to consider.

Thus in the Levitical economy of the Israelites the priests always wore the abnet, or linen ap.r.o.n, or girdle, as a part of the invest.i.ture of the priesthood. This, with the other garments, was to be worn, as the text expresses it, "for glory and for beauty," or, as it has been explained by a learned commentator, "as emblematical of that holiness and purity which ever characterize the divine nature, and the worship which is worthy of him."

In the Persian Mysteries of Mithras, the candidate, having first received light, was invested with a girdle, a crown or mitre, a purple tunic, and, lastly, a white ap.r.o.n.

In the initiations practised in Hindostan, in the ceremony of invest.i.ture was subst.i.tuted the sash, or sacred zennaar, consisting of a cord, composed of nine threads twisted into a knot at the end, and hanging from the left shoulder to the right hip. This was, perhaps, the type of the masonic scarf, which is, or ought to be, always worn in the same position.

The Jewish sect of the Essenes, who approached nearer than any other secret inst.i.tution of antiquity to Freemasonry in their organization, always invested their novices with a white robe.

And, lastly, in the Scandinavian rites, where the military genius of the people had introduced a warlike species of initiation, instead of the ap.r.o.n we find the candidate receiving a white shield, which was, however, always presented with the accompaniment of some symbolic instruction, not very dissimilar to that which is connected with the masonic ap.r.o.n.

In all these modes of invest.i.ture, no matter what was the material or the form, the symbolic signification intended to be conveyed was that of purity.

And hence, in Freemasonry, the same symbolism is communicated by the ap.r.o.n, which, because it is the first gift which the aspirant receives,-the first symbol in which he is instructed,-has been called the "badge of a mason." And most appropriately has it been so called; for, whatever may be the future advancement of the candidate in the "Royal Art," into whatever deeper arcana his devotion to the mystic inst.i.tution or his thirst for knowledge may carry him, with the ap.r.o.n-his first invest.i.ture-he never parts. Changing, perhaps, its form and its decorations, and conveying at each step some new and beautiful allusion, its substance is still there, and it continues to claim the honorable t.i.tle by which it was first made known to him on the night of his initiation.

The ap.r.o.n derives its significance, as the symbol of purity, from two sources-from its color and from its material. In each of these points of view it is, then, to be considered, before its symbolism can be properly appreciated.

And, first, the color of the ap.r.o.n 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 ap.r.o.n, 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 const.i.tutes 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 princ.i.p.al 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 ap.r.o.n, this is imperatively required to be of lamb-skin. No other substance, such as linen, silk, or satin, could be subst.i.tuted 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 G.o.d, who was slain from the foundation of the world."

The material, then, of the ap.r.o.n, unites with its color to give to the invest.i.ture of a mason the symbolic signification of purity. This, then, together with the fact which I have already shown, that the ceremony of invest.i.ture was common to all the ancient religious rites, will form another proof of the ident.i.ty of origin between these and the masonic inst.i.tution.

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 G.o.ds 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 ap.r.o.n is, then, in Masonry, symbolic of that perfection of body and purity of mind which are essential qualifications in all who would partic.i.p.ate in its sacred mysteries.

XX.

The Symbolism of the Gloves.

The invest.i.ture with the gloves is very closely connected with the invest.i.ture with the ap.r.o.n, 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 ap.r.o.n, 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 ap.r.o.ns.

The symbolism of the gloves, it will be admitted, is, in fact, but a modification of that of the ap.r.o.n. 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 ap.r.o.n 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 ap.r.o.n, 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 encompa.s.s 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 G.o.ds until he had cleansed his hands. Thus Homer makes Hector say,-

"?e?s? d' ???pt??s?? ????e?e?? ???a?."-Iliad, vi. 266.

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

In a similar spirit of religion, aeneas, 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 caede recenti, Attrectare nefas, donec me flumine vivo Abluero."-aen. 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 chast.i.ty 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 ap.r.o.n, to denote the necessity of purity of life.

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

The ap.r.o.n 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 a.s.sociated 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.