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organization: not that the system did not exist before, but that the union of its operative and speculative character, and the mutual dependence of one upon the other, were there first established.

      At the construction of this stupendous edifice—stupendous, not in magnitude, for many a parish church has since excelled it in size,⁵¹ but stupendous in the wealth and magnificence of its ornaments—the wise king of Israel, with all that sagacity for which he was so eminently distinguished, and aided and counselled by the Gentile experience of the king of Tyre, and that immortal architect who superintended his workmen, saw at once the excellence and beauty of this method of inculcating moral and religious truth, and gave, therefore, the impulse to that symbolic reference of material things to a spiritual sense, which has ever since distinguished the institution of which he was the founder.

      If I deemed it necessary to substantiate the truth of the assertion that the mind of King Solomon was eminently symbolic in its propensities, I might easily refer to his writings, filled as they are to profusion with tropes and figures. Passing over the Book of Canticles,—that great lyrical drama, whose abstruse symbolism has not yet been fully evolved or explained, notwithstanding the vast number of commentators who have labored at the task,—I might simply refer to that beautiful passage in the twelfth chapter of Ecclesiastes, so familiar to every Mason as being appropriated, in the ritual, to the ceremonies of the third degree, and in which a dilapidated building is metaphorically made to represent the decays and infirmities of old age in the human body. This brief but eloquent description is itself an embodiment of much of our masonic symbolism, both as to the mode and the subject matter.

      In attempting any investigation into the symbolism of Freemasonry, the first thing that should engage our attention is the general purport of the institution, and the mode in which its symbolism is developed. Let us first examine it as a whole, before we investigate its parts, just as we would first view, as critics, the general effect of a building, before we began to inquire into its architectural details.

      Looking, then, in this way, at the institution—coming down to us, as it has, from a remote age—having passed unaltered and unscathed through a thousand revolutions of nations—and engaging, as disciples in its school of mental labor, the intellectual of all times—the first thing that must naturally arrest the attention is the singular combination that it presents of an operative with a speculative organization—an art with a science—the technical terms and language of a mechanical profession with the abstruse teachings of a profound philosophy.

      Here it is before us—a venerable school, discoursing of the deepest subjects of wisdom, in which sages might alone find themselves appropriately employed, and yet having its birth and deriving its first life from a society of artisans, whose only object was, apparently, the construction of material edifices of stone and mortar.

      The nature, then, of this operative and speculative combination, is the first problem to be solved, and the symbolism which depends upon it is the first feature of the institution which is to be developed.

      Freemasonry, in its character as an operative art, is familiar to every one. As such, it is engaged in the application of the rules and principles of architecture to the construction of edifices for private and public use—houses for the dwelling-place of man, and temples for the worship of Deity. It abounds, like every other art, in the use of technical terms, and employs, in practice, an abundance of implements and materials which are peculiar to itself.

      Now, if the ends of operative Masonry had here ceased,—if this technical dialect and these technical implements had never been used for any other purpose, nor appropriated to any other object, than that of enabling its disciples to pursue their artistic labors with greater convenience to themselves,—Freemasonry would never have existed. The same principles might, and in all probability would, have been developed in some other way; but the organization, the name, the mode of instruction, would all have most materially differed.

      But the operative Masons, who founded the order, were not content with the mere material and manual part of their profession: they adjoined to it, under the wise instructions of their leaders, a correlative branch of study.

      And hence, to the Freemason, this operative art has been symbolized in that intellectual deduction from it, which has been correctly called Speculative Masonry. At one time, each was an integrant part of one undivided system. Not that the period ever existed when every operative mason was acquainted with, or initiated into, the speculative science. Even now, there are thousands of skilful artisans who know as little of that as they do of the Hebrew language which was spoken by its founder. But operative Masonry was, in the inception of our history, and is, in some measure, even now, the skeleton upon which was strung the living muscles, and tendons, and nerves of the speculative system. It was the block of marble—rude and unpolished it may have been—from which was sculptured the life-breathing statue.⁵²

      Speculative Masonry (which is but another name for Freemasonary in its modern acceptation) may be briefly defined as the scientific application and the religious consecration of the rules and principles, the language, the implements and materials of operative Masonry to the veneration of God, the purification of the heart, and the inculcation of the dogmas of a religious philosophy.

      XII.

       He Symbolism of Solomon'S Temple.

       Table of Contents

      I have said that the operative art is symbolized—that is to say, used as a symbol—in the speculative science. Let us now inquire, as the subject of the present essay, how this is done in reference to a system of symbolism dependent for its construction on types and figures derived from the temple of Solomon, and which we hence call the "Temple Symbolism of Freemasonry."

      Bearing in mind that speculative Masonry dates its origin from the building of King Solomon's temple by Jewish and Tyrian artisans,⁵³ the first important fact that attracts the attention is, that the operative masons at Jerusalem were engaged in the construction of an earthly and material temple, to be dedicated to the service and worship of God—a house in which Jehovah was to dwell visibly by his Shekinah, and whence he was, by the Urim and Thummim, to send forth his oracles for the government and direction of his chosen people.

      Now, the operative art having, for us, ceased, we, as speculative Masons, symbolize the labors of our predecessors by engaging in the construction of a spiritual temple in our hearts, pure and spotless, fit for the dwelling-place of Him who is the author of purity—where God is to be worshipped in spirit and in truth, and whence every evil thought and unruly passion is to be banished, as the sinner and the Gentile were excluded from the sanctuary of the Jewish temple.

      This spiritualizing of the temple of Solomon is the first, the most prominent and most pervading of all the symbolic instructions of Freemasonry. It is the link that binds the operative and speculative divisions of the order. It is this which gives it its religious character. Take from Freemasonry its dependence on the temple, leave out of its ritual all reference to that sacred edifice, and to the legends connected with it, and the system itself must at once decay and die, or at best remain only as some fossilized bone, imperfectly to show the nature of the living body to which it once belonged.

      Temple worship is in itself an ancient type of the religious sentiment in its progress towards spiritual elevation. As soon as a nation emerged, in the world's progress, out of Fetichism, or the worship of visible objects,—the most degraded form of idolatry,—its people began to establish a priesthood and to erect temples.⁵⁴ The Scandinavians, the Celts, the Egyptians, and the Greeks, however much they may have differed in the ritual and the objects of their polytheistic worship, all were possessed of priests and temples. The Jews first constructed their tabernacle, or portable temple, and then, when time and opportunity permitted, transferred their monotheistic worship to that more permanent edifice which is now the subject of our contemplation. The mosque of the Mohammedan and the church or the chapel of the Christian are but embodiments of the same idea of temple worship in a simpler form.

      The adaptation, therefore, of the material temple to a

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