I.

Preliminary.

The Origin and Progress of Freemasonry.

Any inquiry into the symbolism and philosophy of Freemasonry must necessarily be preceded by a brief investigation of the origin and history of the institution.  Ancient and universal as it is, whence did it arise?  What were the accidents connected with its birth?  From what kindred or similar association did it spring?  Or was it original and autochthonic, independent, in its inception, of any external influences, and unconnected with any other institution?  These are questions which an intelligent investigator will be disposed to propound in the very commencement of the inquiry; and they are questions which must be distinctly answered before he can be expected to comprehend its true character as a symbolic institution.  He must know something of its antecedents, before he can appreciate its character.

But he who expects to arrive at a satisfactory solution of this inquiry must first—­as a preliminary absolutely necessary to success—­release himself from the influence of an error into which novices in Masonic philosophy are too apt to fall.  He must not confound the doctrine of Freemasonry with its outward and extrinsic form.  He must not suppose that certain usages and ceremonies, which exist at this day, but which, even now, are subject to extensive variations in different countries, constitute the sum and substance of Freemasonry.  “Prudent antiquity,” says Lord Coke, “did for more solemnity and better memory and observation of that which is to be done, express substances under ceremonies.”  But it must be always remembered that the ceremony is not the substance.  It is but the outer garment which covers and perhaps adorns it, as clothing does the human figure.  But divest man of that outward apparel, and you still have the microcosm, the wondrous creation, with all his nerves, and bones, and muscles, and, above all, with his brain, and thoughts, and feelings.  And so take from Masonry these external ceremonies, and you still have remaining its philosophy and science.  These have, of course, always continued the same, while the ceremonies have varied in different ages, and still vary in different countries.

The definition of Freemasonry that it is “a science of morality, veiled in allegory, and illustrated by symbols,” has been so often quoted, that, were it not for its beauty, it would become wearisome.  But this definition contains the exact principle that has just been enunciated.  Freemasonry is a science—­a philosophy—­a system of doctrines which is taught, in a manner peculiar to itself, by allegories and symbols.  This is its internal character.  Its ceremonies are external additions, which affect not its substance.

Now, when we are about to institute an inquiry into the origin of Freemasonry, it is of this peculiar system of philosophy that we are to inquire, and not of the ceremonies which have been foisted on it.  If we pursue any other course we shall assuredly fall into error.