“At that time there was in the temple the ineffable name of God, inscribed upon the Stone of Foundation.  For when King David was digging the foundation for the temple, he found in the depths of the excavation a certain stone, on which the name of God was inscribed.  This stone he removed, and deposited it in the Holy of Holies.” [222]

The same puerile story of the barking dogs is repeated, still more at length.  It is not pertinent to the present inquiry, but it may be stated as a mere matter of curious information, that this scandalous book, which is throughout a blasphemous defamation of our Saviour, proceeds to say, that he cunningly obtained a knowledge of the tetragrammaton from the Stone of Foundation, and by its mystical influence was enabled to perform his miracles.

The masonic legends of the Stone of Foundation, based on these and other rabbinical reveries, are of the most extraordinary character, if they are to be viewed as histories, but readily reconcilable with sound sense, if looked at only in the light of allegories.  They present an uninterrupted succession of events, in which the Stone of Foundation takes a prominent part, from Adam to Solomon, and from Solomon to Zerubbabel.

Thus the first of these legends, in order of time, relates that the Stone of Foundation was possessed by Adam while in the garden of Eden; that he used it as an altar, and so reverenced it, that, on his expulsion from Paradise, he carried it with him into the world in which he and his descendants were afterwards to earn their bread by the sweat of their brow.

Another legend informs us that from Adam the Stone of Foundation descended to Seth.  From Seth it passed by regular succession to Noah, who took it with him into the ark, and after the subsidence of the deluge, made on it his first thank-offering.  Noah left it on Mount Ararat, where it was subsequently found by Abraham, who removed it, and consequently used it as an altar of sacrifice.  His grandson Jacob took it with him when he fled to his uncle Laban in Mesopotamia, and used it as a pillow when, in the vicinity of Luz, he had his celebrated vision.

Here there is a sudden interruption in the legendary history of the stane, and we have no means of conjecturing how it passed from the possession of Jacob into that of Solomon.  Moses, it is true, is said to have taken it with him out of Egypt at the time of the exodus, and thus it may have finally reached Jerusalem.  Dr. Adam Clarke[223] repeats what he very properly calls “a foolish tradition,” that the stone on which Jacob rested his head was afterwards brought to Jerusalem, thence carried after a long lapse of time to Spain, from Spain to Ireland, and from Ireland to Scotland, where it was used as a seat on which the kings of Scotland sat to be crowned.  Edward I., we know, brought a stone, to which this legend is attached, from Scotland to Westminster Abbey, where, under the name of Jacob’s Pillow, it still remains, and is always placed under the chair upon which the British sovereign sits to be crowned, because there is an old distich which declares that wherever this stone is found the Scottish kings shall reign.[224]