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. 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. 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. 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. A legend differs from an historical narrative
only in this—that it is without documentary evidence of authenticity. It
is the offspring solely of tradition. Its details may be true in part
or in whole. There may be no internal evidence to the contrary, or there
may be internal evidence that they are altogether false. 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. It is a legend simply because it rests on no written
foundation. It is oral, and therefore legendary. 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. But it is not so in Freemasonry. Here there need be no
absolute question of the truth or falsity of the legend. The object of
the Masonic legends is not to establish historical facts, but to convey
philosophical doctrines. 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. Take, for instance, the Hiramic legend of the third degree. 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. 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. Each of these legends is the expression
of a philosophical idea. But there is another method of Masonic
instruction, and that is by symbols. No science is more ancient than
that of symbolism. At one time, nearly all the learning of the world was
conveyed in symbols. 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. 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. Thus we say that the plumb is a symbol of rectitude of
conduct. The physical qualities of the plumb are here compared or
contrasted with the moral conception of virtue, or rectitude. Then to
the Speculative Mason it becomes, after he has been taught its symbolic
meaning, the visible expression of the idea of moral uprightness. Albert
G. mackey
