It is to this higher division that I now invite attention; and for the purpose of exemplifying the definition that I have given, I shall select a few of the most prominent and interesting ceremonies of the ritual.

Our first researches were into the symbolism of objects; our next will be into the symbolism of ceremonies.

In the explanations which I shall venture to give of this ritualistic symbolism, or the symbolism of ceremonies, a reference will constantly be made to what has so often already been alluded to, namely, to the analogy existing between the system of Freemasonry and the ancient rites and Mysteries, and hence we will again develop the identity of their origin.

Each of the degrees of Ancient Craft Masonry contains some of these ritualistic symbols:  the lessons of the whole order are, indeed, veiled in their allegoric clothing; but it is only to the most important that I can find opportunity to refer.  Such, among others, are the rites of discalceation, of investiture, of circumambulation, and of intrusting.  Each of these will furnish an appropriate subject for consideration.

XVIII.

The Rite of Discalceation.

The rite of discalceation, or uncovering the feet on approaching holy ground, is derived from the Latin word discalceare, to pluck off one’s shoes.  The usage has the prestige of antiquity and universality in its favor.

That it not only very generally prevailed, but that its symbolic signification was well understood in the days of Moses, we learn from that passage of Exodus where the angel of the Lord, at the burning bush, exclaims to the patriarch, “Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.” [84] Clarke[85] thinks it is from this command that the Eastern nations have derived the custom of performing all their acts of religious worship with bare feet.  But it is much more probable that the ceremony was in use long anterior to the circumstance of the burning bush, and that the Jewish lawgiver at once recognized it as a well-known sign of reverence.

Bishop Patrick[86] entertains this opinion, and thinks that the custom was derived from the ancient patriarchs, and was transmitted by a general tradition to succeeding times.

Abundant evidence might be furnished from ancient authors of the existence of the custom among all nations, both Jewish and Gentile.  A few of them, principally collected by Dr. Mede, must be curious and interesting.

The direction of Pythagoras to his disciples was in these words:  “[Greek:  Anypo/detos thy/e kai pro/skynei];” that is, Offer sacrifice and worship with thy shoes off.[87]

Justin Martyr says that those who came to worship in the sanctuaries and temples of the Gentiles were commanded by their priests to put off their shoes.

Drusius, in his Notes on the Book of Joshua, says that among most of the Eastern nations it was a pious duty to tread the pavement of the temple with unshod feet.[88]