[30] There is abundant evidence, among ancient authors, of the existence of signs and passwords in the Mysteries.  Thus Apuleius, in his Apology, says, “Si qui forte adest eorundem Solemnium mihi particeps, signum dato,” etc.; that is, “If any one happens to be present who has been initiated into the same rites as myself, if he will give me the sign, he shall then be at liberty to hear what it is that I keep with so much care.”  Plautus also alludes to this usage, when, in his “Miles Gloriosus,” act iv. sc. 2, he makes Milphidippa say to Pyrgopolonices, “Cedo signum, si harunc Baccharum es;” i.e., “Give the sign if you are one of these Bacchae,” or initiates into the Mysteries of Bacchus.  Clemens Alexandrinus calls these modes of recognition [Greek:  sothemata], as if means of safety.  Apuleius elsewhere uses memoracula, I think to denote passwords, when he says, “sanctissime sacrorum signa et memoracula custodire,” which I am inclined to translate, “most scrupulously to preserve the signs and passwords of the sacred rites.”

[31] The Baron de Sainte Croix gives this brief view of the ceremonies:  “Dans ces mysteres on employoit, pour remplir l’ame des assistans d’une sainte horreur, les memes moyens qu’a Eleusis.  L’apparition de fantomes et de divers objets propres a effrayer, sembloit disposer les esprits a la credulite.  Ils en avoient sans doute besoin, pour ajouter foi a toutes les explications des mystagogues:  elles rouloient sur le massacre de Bacchus par les Titans,” &c.—­Recherches sur les Mysteres du Paganisme, tom. ii. sect. vii. art. iii. p. 89.

[32] Lawrie, Hist. of Freemasonry, p. 27.

[33] Vincentius Lirinensis or Vincent of Lirens, who lived in the fifth century of the Christian era, wrote a controversial treatise entitled “Commonitorium,” remarkable for the blind veneration which it pays to the voice of tradition.  The rule which he there lays down, and which is cited in the text, may be considered, in a modified application, as an axiom by which we may test the probability, at least, of all sorts of traditions.  None out of the pale of Vincent’s church will go so far as he did in making it the criterion of positive truth.

[34] Prolog. zu einer wissenshaftlich.  Mythologie.

[35] In German hutten, in English lodges, whence the masonic term.

[36] Historical Essay on Architecture, ch. xxi.

[37] Bishop England, in his “Explanation of the Mass,” says that in every ceremony we must look for three meanings:  “the first, the literal, natural, and, it may be said, the original meaning; the second, the figurative or emblematic signification; and thirdly, the pious or religious meaning:  frequently the two last will be found the same; sometimes all three will be found combined.”  Here lies the true difference between the symbolism of the church and that of Masonry.  In the former, the symbolic meaning was an afterthought applied to the original, literal one; in the latter, the symbolic was always the original signification of every ceremony.