Of the various modes of communicating instruction to the uninformed, the Masonic student is particularly interested in two; namely, the instruction by Legends and that by symbols. mackey.
Albert G.
Then to the Speculative Mason it becomes, after he has been taught its symbolic meaning, the visible expression of the idea of moral uprightness.
The physical qualities of the plumb are here compared or contrasted with the moral conception of virtue, or rectitude.
Thus we say that the plumb is a symbol of rectitude of conduct.
According to the derivation of the word from the Greek, "to symbolize" signifies "to compare one thing with another." Hence a symbol is the expression of an idea that has been derived from the comparison or contrast of some object with a moral conception or attribute.
And although modern Philosophy now deals only in abstract propositions, Freemasonry still cleaves to the ancient method, and has preserved it in its primitive importance as a means of communicating knowledge.
At one time, nearly all the learning of the world was conveyed in symbols.
No Science is more ancient than that of symbolism.
But there is another method of Masonic instruction, and that is by symbols.
Each of these Legends is the expression of a philosophical idea.
So of the lost keystone; so of the second temple; so of the hidden ark: these are to him legendary narratives, which, like the casket, would be of no value were it not for the precious jewel contained within.
Of what importance is it to the disciple of Masonry whether it be true or false? All that he wants to know is its internal signification; and when he learns that it is intended to illustrate the doctrine of the immortality of the soul, he is content with that interpretation, and he does not deem it necessary, except as a matter of curious or antiquarian inquiry, to investigate its historical accuracy, or to reconcile any of its apparent contradictions.
Take, for instance, the Hiramic legend of the third degree.
They are a method by which esoteric instruction is communicated, and the student accepts them with reference to nothing else except their positive use and meaning as developing Masonic dogmas.
The object of the Masonic Legends is not to establish historical facts, but to convey philosophical doctrines.
Here there need be no absolute question of the truth or falsity of the legend.
But it is not so in Freemasonry.
In grave problems of history, such as the establishment of empires, the discovery and settlement of countries, or the rise and fall of dynasties, the knowledge of the truth or falsity of the legendary narrative will be of importance, because the value of history is impaired by the imputation of doubt.
It is oral, and therefore legendary.
It is a legend simply because it rests on no written foundation.
But neither the possibility of truth in the one case, nor the certainty of falsehood in the other, can remove the traditional narrative from the class of legends.
There may be no internal evidence to the contrary, or there may be internal evidence that they are altogether false.
Its details may be true in part or in whole.
It is the offspring solely of tradition.
A legend differs from an historical narrative only in this-that it is without documentary evidence of authenticity.
The Freemason has no way of reaching any of the esoteric teachings of the Order except through the medium of a legend or a symbol.
All its mysteries and its dogmas, which constitute its philosophy, are entrusted for communication to the neophyte, sometimes to one, sometimes to the other of these two methods of instruction, and sometimes to both of them combined.
It is to these two, almost exclusively, that he is indebted for all that he knows, and for all that he can know, of the philosophic system which is taught in the institution.
Of the various modes of communicating instruction to the uninformed, the Masonic student is particularly interested in two; namely, the instruction by Legends and that by symbols
