
Note: The following material is a scanned-in
research resource; it is NOT intended as an exact reproduction
of the original volume. Due to computer display variances, page numbers are
approximate. Scanned at Phoenixmasonry by Ralph Omholt, PM - June 2007.
The History Of Freemasonry
By
Albert G. Mackey 33°
VOLUME SEVEN
PART 4. - SYMBOLISM OF
FREEMASONRY
CHAPTER
PAGE
[Original Volumes / This Copy]
3.
- Symbolism of Numbers
............................................................ 1733
/
7
4.
- Legends and Symbols of Freemasonry .................................. 1755
/
30
PART 5. - ANCIENT AND ACCEPTED
SCOTTISH RITE AND ROYAL ORDER OF SCOTLAND
1.
- The Early History of the Scottish Rite ....................................
1803 /
69
2.
- The Original Supreme Council ..............................................
1820 /
84
3.
- The Scottish Rite in the United States ..................................
1843 /
97
4.
- The Royal Order. of Scotland
................................................ 1908
/
181
PART 6. - FREEMASONRY IN OTHER
COUNTRIES
1.
- British America
...................................................................... 1929
/
214
2.
- Mexico
....................................................................................
1942 /
227
3.
- Cuba and Porto Rico
............................................................ 1961
/
241
4.
- Asia and Cape Colony
.......................................................... 1968
/
246
5.
- Australasia
...........................................................................
1990 /
266
SUPPLEMENT TO DR. MACKEY'S TEXT
BY
WILLIAM JAMES HUGHAN ................................................. 2001
/
275
LIST OF ILLUSTRATIONS
VOLUME SEVEN
PAGE
Theodore S. Parvin …………………………………………….…. 1744
/
19
York Cathedral ……………………………………………..…..…. 1776
/
48
Apprentice's Pillar, Roslyn Chapel, Edinburgh …….....……. 1808
/
75
H.
R. H., the Prince of Wales ……………………………………. 1840
/
94
Plate of Symbols …………………………………………….……. 1872
/
142
Fac-simile
of Agreement of Union
of A\A\S\R\ Bodies in U. S. A.
……………………. 1880
/
151
Green Dragon Tavern, Boston, Mass …………………………. 1904
/
176
The
Oldest Masonic Minute in Existence ……………………. 1926
/
211
Charles T. McClenachan 1936 Knights Templar-
Columbian Commandery, No. 1,
New York City ….... 1968
/
224
Brotherly Love, Relief, and Truth ………………………..……. 2000
/
273



P.
1733
Chapter III
SYMBOLISM OF NUMBERS
THE
best way, says Lawrie in his preface, "of refuting the calumnies which have
been brought against the fraternity of Freemasons is to lay before the public
a correct and rational account of the nature, origin, and progress of the
institution, that they may be enabled to determine whether or not its
principles are, in any shape, connected with the principles of revolutionary
anarchy, and whether or not the conduct of its members has ever been similar
to the conduct of traitors." And from the publication of such sentiments it
must be evident to every Brother's experience that the feeling against
Freemasonry, which displayed itself so openly only a few years ago, has
assumed a much milder form, if it be not entirely removed.
It
will not, however, be difficult to account for the dearth of Masonic writers
in a preceding age.
Before
the 18th century symbolical masonry, being limited to the simple ceremonial,
needed few illustrations; because, as the science was chiefly operative, the
most valuable secrets would be those which had a reference to building, to the
scientific ornaments and decorations of each particular style of architecture
as it flourished in its own exclusive period; and these mysteries were
communicated gradually, as the candidate rose through the different stages of
his order or profession.
There
appears to have been one general principle, which extended itself over every
style from the early English to the florid, decorated, and perpendicular, and
constituted one of the most ineffable secrets of the Masonic lodges.
It is
now known to have been the hieroglyphical device styled Vesica Piscis; "which
may be traced from the Church of St. John Lateran, and the old St. Peter's at
Rome, to the Abbey Church at Bath, which is one of the latest Gothic buildings
of any consequence in England.
It was
formed 1733 by two equal circles cutting each other in the centers, and was
held in high veneration, having been invariably adopted by Master Masons in
all countries.
In
bas‑reliefs, which are seen in the most ancient churches, over doorways, it
usually circumscribes the figure of our Saviour.
It was
indeed a principle which pervaded every building dedicated to the Christi6an
religion, and has been exclusively attributed to the scientific acquirements
of Euclid." (1)
Oliver, in Pythagorean Triangle, says: "The secret meetings of master masons,
within any particular district, were confined to consultations with each
other, which mainly tended to the communication of science, and of improvement
in their art.
An
evident result was seen in the general uniformity of their designs in
architecture, with respect both to plan and ornament, yet not without
deviations.
We may
conclude that the craft or mystery of architects and operative masons was
involved in secrecy, by which a knowledge of their practice was carefully
excluded from the acquirement of all who were not enrolled in their
fraternity.
Still,
it was absolutely necessary, that when they engaged in contracts with bishops
or patrons of ecclesiastical buildings, a specification should be made of the
component parts, and of the terms by which either contracting party should be
rendered conversant with them.
A
certain nomenclature was then divulged by the master masons for such a
purpose, and became in general acceptation in the middle ages." (2)
The
abstruse calculations which accompanied the sciences of geometry and
arithmetic are no longer necessary to Freemasonry as an institution purely
speculative; and they were accordingly omitted in the revised system, as it
was recommended to the notice of the Fraternity by the Grand Lodge in 1717,
and we retain only the beautiful theory of these sciences, with their
application to the practice of morality, founded on the power and goodness of
T.G.A.O.T.U.
It
would be an injustice to our Brethren of the last century to believe that they
did not entertain a profound veneration for the principles of the Masonic
order.
But
the customs and habits of the people of England, living in that day, differed
materially from our own.
There
were times when conviviality and a love of social harmony prevailed over the
more sedate pursuits and investigations of
(1)
Kerrich in "Archaeol.," vol. vxi., P. 292.
(2)
Dallaway, "Archit.," p. 410
science, in which such an astonishing progress distinguishes the present
times.
In the
seventeenth and eighteenth centuries London was an atmosphere of clubs, and a
society of this kind existed in every street for the peculiar use of its
inhabitants, besides those which were exclusively frequented by persons
possessing similar tastes or habits of amusement.
And it
will be no disparagement to masonry if we believe that its private Lodges did
not sustain a much higher rank than some of these celebrated meetings, for the
Kit‑Cat, the Beefsteak, and other clubs were frequented by the nobility and
most celebrated characters of that polished era.
It was
the organization of Freemasonry that gave it the distinctive character which
elevated its pretensions above the common routine of club‑life, and although
it is admitted that the members of the latter entertained a strong attachment
to their several institutions, yet none were so enthusiastic as those who had
enlisted in the pause cause of masonry as we may learn from the few
testimonies which remain.
A
mason of high standing, more than a century ago, thus expresses his feelings
respecting the order: "Masonry is the daughter of heaven, and happy are those
who embrace her.
By it
youth is passed over without agitation, the middle age without anxiety, and
old age without remorse. Masonry teaches the way to content, a thing almost
unknown to the greater part of mankind.
In
short, its ultimate resort is to enjoy in security the things that are, to
reject all meddlers in state affairs or religion, or of a trifling nature; to
embrace those of real moment and worthy tendency with fervency and zeal
unfeigned, as sure of being unchangeable as ending in happiness.
They
are rich without riches, intrinsically possessing all desirable good, and have
the less to wish for by enjoyment of what they have.
Liberty, peace, and tranquillity are the only objects worthy of their
diligence and trouble."' (1)
"But
this, as well as almost all the testimonies of that period to its superior
excellence, is confined exclusively to the practice and rewards of Christian
morality.
"Modern revision has, however, extended the limits of scientific investigation
in the order of Freemasonry beyond what was intended by those who decreed that
'the privileges of masonry should no longer be restricted to operative masons,
but extend to men of
(1)
"Pocket Companion," P. 296
various professions, provided they were regularly approved and initiated into
the order.' And Dr. Hemming and his associates, in the year 1814, thought it
expedient to introduce some peculiar disquisitions from the system of
Pythagoras on the combinations of the point, the line, the superfice, and the
solid, to form rectangular, trilateral, quadrilateral, multilateral figures
and the regular bodies, the latter of which, on account of their singularity
and the mysterious nature usually ascribed to them, were formerly known by the
name of the five Platonic bodies; and they were so highly regarded by the
ancient Geometricians that Euclid is said to have composed his celebrated work
on the Elements, chiefly for the purpose of displaying some of their most
remarkable properties.
These
disquisitions usually conclude with an explanation of the forty‑seventh
problem of Euclid, which is called the Eureka of Pythagoras.
"That
great philosopher, Pythagoras, who, by the superiority of his mind, infused a
new spirit into the science and learning of Greece, and founded the Italic
sect, taught his disciples Geometry that they might be able to deduce a reason
for all their thoughts and action, and to ascertain correctly the truth or
falsehood of any proposition by the unerring process of mathematical
demonstration.
Thus
being enabled to contemplate the reality of things and to detect imposture and
deceit, they were pronounced to be on the road to perfect happiness.
Such
was the discipline and teaching of the Pythagorean Lodges.
It is
related that when Justin Martyr applied to a learned Pythagorean to be
admitted as a candidate for the mysterious dogmata of his philosophy, he was
asked whether, as a preliminary step, he had already studied the sciences of
Arithmetic, Music, Astronomy, and Geometry, which were esteemed the four
divisions of the mathematics; and he was told that it was impossible to
understand the perfection of beatitude without them, because they alone are
able to abstract the soul from sensibles, and to prepare it for intelligibles.
He was
further told that in the absence of these sciences no man is able to
contemplate what is good.
And
because the candidate acknowledged his ignorance of them he was refused
admission into the society.
"Above
all other sciences or parts of the mathematics, however, the followers of
Pythagoras esteemed the doctrine of Numbers, which they believe to have been
revealed to man by the celestial deities.
And
they pronounced Arithmetic to be the most ancient of all the sciences,
because, being naturally first generated, it takes away the rest with itself,
but it is not taken away with them.
For
instance, animal is first in nature before man; for by taking away animal we
take away man; but by taking away man we do not take away animal.
They
considered numbers extending to the decad, to be the cause of the essence of
all other things; and therefore esteemed the creation of the world as nothing
more than the harmonious enect of a pure arrangement of number.
This
idea was adopted by Dryden:
'From
harmony, from heavenly harmony, This universal frame began; From harmony to
harmony, Through all the compass of the notes it ran, The diapason closing
full in man.'
Pythagoras had another idea, as we are informed by Censorinus, respecting the
creation of the world, and taught that it was fashioned according to the
principles of musical proportion; that the seven planets which govern the
nativity of mortals have a harmonious motion, and intervals corresponding to
musical diastemes, and render various sounds, according to their several
distances, so perfectly consonant that they make the sweetest melody, but
inaudible to us by reason of the greatness of the noise, which the narrow
pasage of our ears is incapable of receiving.'
"And
further, he esteemed the monad to represent the great and good Creator, under
the name of Dis, or Zeus, or Zau; and the duad he referred to as the evil and
counteracting principle or daemon, 'surrounded,' as Plutarch expresses it,
'with a mass of matter.' And Porphyry adds, that the monad and duad of
Pythagoras seem to have been the same with Plato's peras and apeiron, his
finite and infinite in his Philebus; the former of which two only is
substantial, that first most simple Being, the cause of unity and the measure
of all things.
"According to the above doctrine, the monad was esteemed the father of Number,
and the duad its mother; whence the universal prejudice in favour of odd
numbers, the father being had in greater honour than the mother.
Odd
numbers being masculine, were conidued perfect, and appicable to the celestial
gods, while even numbeers, being female, were considered imperfect, and given
to the terrestrial and infernal deities.
Virgil
has recorded several instances of this predilection in favour of odd numbers.
In his eighth Eclogue, he says (thus translated by Dryden):
'Around his waxen image first I wind Three woollen fillets of three colours
join'd; Thrice bind about his thrice‑devoted head, Which round the sacred
altar thrice is led.
Unequal numbers please the gods.'
"The
Eastern nations of the present day appear to reverse this principle.
When
two young persons are betrothed, the number of letters in each of their names
is subtracted the one from the other, and if the remainder be an even number,
it is considered a favourable omen, but if it be odd, the inference is that
the marriage will be unfortunate.
"Every
tyro knows that odd numbers are masonic; and if he be ignorant of the reason
why 3, 5, 7, and 11, have been adopted as landmarks, let him apply to the
Master of his Lodge for information, and he will then be satisfied of the
wisdom of the appropriation, because number forms one of the pillars which
contribute to the support of scientific masonry, and constitutes an elementary
principle of Geometry.
Thus,
in the celebrated Pythagorean triangle, consisting of ten points, the upper
single dot or jod is monad or unity, and represents a point, for Pythagoras
considered a point to correspond in proportion to unity; a line to 2; a
superfice to 3; a solid to 4; and he deened a point as a monad having
position, and the beginning, of all things; a line was thought to correspond
with duality, because it was produced by the first motion from indivisible
nature, and formed the junction of two points.
A
superfice was compared to the number three, because it is the first of all
causes that are found in figures; for a circle, which is the principal of all
round figures, comprises a triad, in centre, space, circumference.
But a
triangle, which is the first of all rectilineal figures, is included in a
ternary, and receives its form according to that number; and was considered by
the Pythagoreans to be the author of all sublunary things.
The
four points at the base of the Pythagorean triangle correspond with a solid or
cube, which combines the principles of length, breadth, and thickness, for no
solid can have less than four extreme boundary points.
"Thus
it appears that in applying number to physical things, the system of
Pythagoras terminated in a tetrad, while that of Aristotle, by omitting the
point, limited the doctrine of magnitude to a triad, viz., line ‑ surface ‑
body.
In
divine things, however the former philosopher profusely used the number three,
because it represented the three principal attributes of the Deity.
The
first whereof, as we are informed by Cudworth, is infinite with fecundity; the
second infinite knowledge and wisdom; and the last active and perceptive
power.
From
which divine attributes the Pythagoreans and Platonists seem to have framed
their trinity of archical hypostases, such as have the nature of principles in
the universe, and which, though they be apprehended as several distinct
substances gradually subordinate to one another yet they many times extend the
to Theion so far as to comprehend them all within it.
While
employed in investigating the curious and unique properties which distinguish
many of the digits, we no longer wonder that the inhabitants of the ancient
world, in their ignorance of the mysterious secrets of science, and the
abstruse doctrine of causes and effects, should have ascribed to the immediate
interposition of the Deity those miraculous results which may be produced by
an artful combination of particular numbers.
Even
philosophy was staggered; and the most refined theorists entertained singular
fancies, which they were unable to solve without having recourse to
supernatural agency.
Hence
the pseudo‑science of Arithomancy, or divination by numbers, became very
prevalent in the ancient world; and was used by Pythagoras as an actual
emanation of the Deity.
By
this means, according to Tzetzes, he not only was able to foretell future
events, but reduced the doctrine to a science, governed by specific rules,
which he transmitted to posterity in his Book of Prognostics.
"The
ancients had a kind of onomantic arithmetic, the invention of which was in
like manner ascribed to Pythagoras, whether truly or not is of no importance
here, in which the letters of the alphabet, the planets, the day of the week,
and the twelve zodiacal signs, were assimilated with certain numbers; and
thus, by the use of prescribed tables, constructed astrologically according to
the aspects, qualities, dignities, and debilities of the planets relatively
towards the tweve signs, etc., the adept would authoritatively pronounce an
opinion on questions affecting life and death, good and evil fortune,
journeys, detection of theft, or the success of an enterprise.
It
must be confessed, however, that these predictions were not always correct;
for the rules laid down in different systems varied so essentially that the
wisest magician was frequently puzzled to select an appropiate interpretation.
The
numeral system has been introduced into the modern practice of astrology, and
very important results appear to depend on the trine, quartile, and sextile
aspect of the planets in the horoscope.
"Something of this sort was used by the Jewish cabalists; and hence one of the
rules of their cabala was called gemetria, or numeration, which was chiefly
confined to the interpretation of their sacred writings.
The
letters of the Hebrew language being numerals, and the whole Bible being
composed of different combinations of those letters, it was supposed that the
correct meaning of difficult passages could only be ascertained by resorting
to their numerical value.
The
Talmudists entertained an opinion that the mystery of numbers was actually
taught in their scriptures; because after the idolatrous priests of Baal had
accepted the challenge of Elijah, that prophet constructed his altar of twelve
stones, corresponding with the twelve tribes of Israel; but they say that when
he took this number for the special purpose of conciliating the favor of
Jehovah, it was not merely because the sons of Jacob were twelve in number,
but because that particular number was supposed to contain a profound and
unfathomable mystery.
"Divination by numbers was not confined to Jewish or heathen nations, but
occupied much attention at different periods of Christianity; and
superstitious properties, I am afraid, are still attached to particular
numbers, as forming climacterics, or grand climacterics; for the days of a
man's life are usually considered to be affected by the septenary year, which,
as it is frequently believed, produces considerable changes in both body and
mind.
But
the most remarkable change in a person's life is at the climacteric, or 7 x 7,
49 years; or the grand climacteric, 7 x 9, 63 years; or 9 x 9, 81 years; each
of which is conceived to be fraught with a peculiar fatality.
And
there are numbers of persons, even in the nineteenth century, who contemplate
these periods with some degree of terror, and esteem it a relief when they
have passed away.
"The
exalted ideas which were entertained by the ancient poets and philosophers
respecting the mysterious properties of numbers,
may be
estimated from the superstitious uses to which they were made subservient in
all countries, whether inhabitants were savages or refined. The former saw
that the number of his fingers ended at ten; and this constituted the amount
of his knowledge. It formed the standard of all his computations.
When a
savage, on his warpath, was asked the number of his enemies, if few, he would
hold one or more of his fingers; if many, them all.
And in
whatever manner his ideas of units might be designated, the calculation would
always end in ten.
Thus,
in Homer, Proteus counts his sea‑calves by fives, or in other words by the
number of fingers on his hand. Several nations in the wilds of America have to
this day no other instruments of calculation. It is another strong presumption
of the truth of what I now advance, that all civilized nations count by tens;
tens of tens, or hundreds; tens of hundeds, or thousands; and so on, but
always from ten to ten.
We can
discover no reason why this number should be chosen rather than any other for
the term of numeration, except the primitive practice of counting by the
fingers." (1)
"Arithmetical operations," says the Abbe Pluche, "were facilitated and
shortened first by the use of counters, and afterwards by figures or chalked
letters.
Thus
the Romans, when they had a mind to express unity, either held up, one finger
or chalked the figure I.
To
express the succeeding numbers they drew II, III, IIII. For the number five
they depressed the three middle fingers, and extended the thumb and little
finger only, which formed the V. They signified ten by putting two V's, one
upon the other, thus X, or by joining them together, which formed X. Then they
combined the X, the V, and the I, till they came up to fifty, or five tens,
which they expressed by laying the five upon its side. The figure in this
posture assumed the form of an L. A hundred was marked with two L's put one
upon the other which was subsequently rounded into a C. Five hundred was
expressed by LC, and a thousand by CLO.
These
figures were afterwards changed, the one into D, and the other into CLO, or M.
The Greeks and Hebrews employed the letters of the alphabet ranged in order,
to express all imaginable numbers.
Amongst these sages, the Monad represented the throne of
(1)
Goguet, "Origin of Laws," vol. iv., P. 216
the
Omnipotent Deity, placed in the centre of the empyrean, to indicate
T.G.A.O.T.U., by whom all things were made and preserved.
This
disposition was symbolised by the hierogram of a point within a circle or
equilateral triangle, to exemplify equally the unity of the divine essence,
and His eternity, having neither beginning of years nor end of days.
And
this deduction appears perfectly reasonable, because the Monad or Point is the
original and cause of the entire numeral system, as God is the cause of all
things, being the only and great Creator on whom everything depends: for, if
there were more all‑powerful Beings than one, none would be independent, nor
would all perfection be centred in one individual, 'neither formally by reason
of their distinction, nor eminently and virtually, for then one should have
power to produce the other, and that nature which is producible is not divine.
But all acknomledge God to be absolutely and infinitely perfect, in whom all
perfections imaginable, which are simply such, must be contained formally, and
all others which imply any mixture of perfection, virtually.' " (1)
Sthenidas the Locrian says, "The first god is conceived to be the father both
of gods and men, because he is mild to everything which is in subjection to
him, and never ceases to govern with providential regard.
Nor is
he alone satisfied with being the maker of all things, but he is the nourisher,
the preceptor of everything beautiful, and the legislator to all things
equally.
"The
universal symbol by which this great Being was designated, viz., the point
within a circle, it may be necessary to explain with some degree of
minuteness, because it constitutes one of the most important emblems of
masonry.
One of
the earliest heathen philosophers of whom history gives any account was Hermes
Trismegistus, and he describes the Maker of the universe as 'an intelligible
sphere whose centre is everywhere, and whose circumference cannot be defined,'
because the universe is boundless, and He existed from all eternity.
David
expressed a similar sentiment when he said, 'Thou art the same, and Thy years
will have no end.' We are told that the Persians, when they wished to pay a
high respect to the Diety, ascended to the top of a high mountain, and
expanding both hands, they prayed to Him in the name of the circle of heaven.
(1)
Pearson on the Creed, Art. i
In
like manner, the Jews entertained a belief that 'the heaven of heavens could
not contain Him.' The Romans placed a circular target as a symbol of the
Deity, because, as in the circumference there is but one point at its centre,
and can be no more, so in the whole circumference of the universe there can be
only one perfect and powerful God; nor is it possible there should be another.
"I
have received a suggestion from a very intelligent brother respecting this
symbol, which merits consideration.
He
says: When the W.M. elect enters into the obligation of an Installed Master,
the brethren form a circle round him, he being in the centre; and in this
situation he is said to be the representative of Solomon, the son of David.
Now,
as this is unquestionably a Christian degree, I understand this son David to
be a figurative expression for the Redeemer of mankind.
The W.
M. is then specially intrusted with the Holy Scriptures and invested with a
jewel which is emblematical thereof, and it then becomes his duty to exhort
his brethren to search those Scriptures, because they contain the words of
eternal life, and testify to the divinity of Christ.
Searching implies something lost; and our ancient brethren, the early
Christians, after they had lost, by an untimely death, their Lord and Master,
remembered that while assembled together in Lodge here below, He promised,
that when two or three were gathered together in His name, He would be in the
midst of them; and cheered by the recollection, they were naturally led to
hope that He would always be found in the centre of their circle, whenever
regularly assembled together in a just and perfect Lodge dedicated to God and
holy St. John.
In
like manner, we are reminded by that sacred symbol that He is always in the
midst of us ‑ that His all‑seeing eye is always upon us, and therefore
exhorted to discharge our duty towards Him and our fellow‑creatures with
freedom, fervency, and zeal. (1)
"The
Monad, amongst the Grecian philosophers, was a symbol of the hermaphrodite
deity, or junction of the sexes, because it partakes of two natures.
In a
mysterious passage of the Yajur Veda, Brahma is spoken of, after his emanation
from the golden egg, as experiencing fear at being alone in the universe; he
therefore willed the existence of another and instantly became masculo‑feminine.
(1)
This refers to the Ancient Method of installing a worshipful Master. (W.R.S.)
The
two sexes thus existing in one god mere immediately, by another act of
volition, divided in twain, and became man and wife.
This
tradition seems to bave found its way into Greece; for the Androgyne of Plato
is but another version of this Oriental myth.
If the
Monad be added to an odd number, it makes it even, and if to an even number,
it makes it odd.
Hence
it was called Jupiter, because it stands at the head of gods and men; and also
Vesta or Fire, because like the point within a circle, it is seated in the
midst of the world.
It was
also cadled the Throne of Jupiter, from the great power which the centre has
in the universe being able to restrain its general circular motion, as if the
custody of the Maker of all things were constituted therein
"Plutarch tells us that Numa built a temple in an orbicular form for the
preservation of the sacred fire; intending by the fashion of the edifice to
shadow out, not so much the earth as the whole universe; in the centre of
which the Pythagoreans placed Fire, which they called Vesta and Unity.
The
Persians worshipped the circumference, but it could only refer to the apparent
course of the sun in the firmament, which is the boundary of common
observation; for the real circumference is far beyond the comprehension of
finite man.
And
the sun, under the symbol of a point within a circle, was the great object of
worship amongst the Dionysian artists who built the Temple of Solomon.
"The
Monad further signified Chaos, the father of life, substance, the cause of
Truth, reason, and the receptacle of all things.
Also
in greater and lesser it signified equal; in intention and remission, middle;
in multitude, mean; in time, now, the present, because it consists in one part
of time which is always present. (1) The cabalists considered that the first
eternal principle is magical, and like a hidden fire, is eternally known in
its colours, in the figure, in the wisdom of God, as in a looking‑glass.
The
magical centre of the first principle is fire, which is as a spirit, without
palpable substance."
"The
learned Aben Ezra, on the 11th chapter of Daniel, says that the number one is
in a manner the cause of all numbers, and it is besides a complete number; it
causes multiplication and remainder, but does not admit of either itself.
And in
another place he says,
(1) "Macrob.
in somn.," 1. i., s. 6

THEODORE S. PARVIN
'Numbers are founded on the unit one.' The sage Latif observes the same.
According to Euclid, in his second definition of the seventh book, numbers are
formed of many units; but unity being indivisible, has no composition, nor is
it a number, but the fountain and mother of all numbers.
Being
the cause of all numbers, they are formed by a plurality of units.
Thus 2
is twice 1; 3 is three units, etc.; so that all numbers require the Monad,
where it exists by itself without requiring any other.
All
which is to be considered of the first cause; for as one is no number, but the
cause and beginning of number, so the First Cause has no affinity to
creatures, but is the cause and beginning of them; they all stand in need of
Him, and He requires assistance from none. He is all in all, and all are
included in Him in the most simple unity.
The
Jewish Rabbins agree that He is One, and there is no unity like His in the
universe; the nearest idea that we can form of Him is symbolized by the unit
or figure one. (1)
The
Pythagoreans say, 'the Monad is the principle of all things.
From
the Monad came the indeterminate duad, as matters subjected to the cause.
Monad, from the Monad and indeterminate duad; Numbers, from numbers; Points,
points; Lines, from lines; Superfices, from superfices; Solids, from these
solid Bodies, whose elements are four, Fire, Water, Air, Earth; of all which,
transmuted, and totally changed, the World consists.' (2)
But
Freemasonry has a peculiar preference for the monad, which produces some very
striking and remarkable coincidences in every nation under the sun.
In an
old ritual of the Fellow‑Craft's degree, used about the middle of the last
century, we find the following passage in reference equally to the first step
of the winding staircase, the Point, and the letter G: 'God, the great
Architect of the Universe, whom it is at all times our duty to worship and
obey.' In a ritual still more ancient, the same meaning is rather differently
expressed, viz., 'the Grand Architect and Contriver of the Universe ; or He
that was taken up to the topmost pinnacle of the Holy Temple.' (3)
"This
acknowledgment of the divine unity, or point within either a circle or a
triangle, was common to all the systems of Spurious Freemasonry that ever
existed, from India and Japan to the extremest
(1)
Manasseh ben Israel, "Concil.," vol., P. 105.
(2) "Laert
in vit Pyth.
(3)
Oliver
West,
including the Goths, the Celts, and the aborigines of America.
All
acknowledge the unity of T.G.A.O.T.U., whether involved in the deepest
ignorance, or refined by civilization and a knowledge of philosophy and
science.
The
sages of Greece, through a series of wire‑drawn reasoning, came to the same
conclusion as the uninformed savages of Britain, Scandinavia, Mexico, or Peru.
(1)
"Zoroaster is sublime in his description of the Deity; but he had enjoyed the
advantage of associating with the learned Jews at Babylon and from them,
doubtless, he had acquired his knowledge. He taught that 'God is the first:
incorruptible, eternal, unmade, indivisible, not like anything, the author of
all good, the wisest of the wise, the father of justice, self‑taught and
absolutely perfect.' An‑aximenes, the follower of Thales, like his master, was
a bold and subtle reasoner, and called everything by its proper name.
He
denominated the one God Zeus, by which he intended to intimate that, like the
air we breathe, He is infinite, omnipresent, and eternal.
The
Emperor Trajan, in a conversation with the Rabbi Joshua, hearing the latter
say, that 'God is everywhere present,' observed, 'I should like to see Him.'
'God's presence is indeed everywhere,' replied Joshua, 'but He cannot be seen;
no mortal eye can behold His glory.' The Emperor insisted.
'Well,' said Joshua, 'suppose we try first to look at one of His ambassadors.'
The Emperor consented.
The
Rabbi took him into the open at noonday, and bid him look at the sun in his
meridian splendor.
'I
cannot ‑ the light dazzles me.' 'Thou art unable,' said Joshua, 'to endure the
light of His creatures, and canst thou expect to behold the resplendent glory
of the Creator? Would not such a sight annihilate you ?' (2)
"Xenophanes,
the principal leader of the Aleatic sect, entertained the same belief; and
described that Great Being, whom they all admitted to be incomprehensible, as
'incorporeal, in substance, and figure globular; and in no respect similar to
man.
That
He is all sight and hearing, but does not breathe.
That
He is all things; the mind and wisdom; not generate, but eternal, impassible,
and immutable.' Parmenides held that 'the principle of all things is one; but
that it is immovable.' Sophocles assures us that in his time, the belief in
one God, who made heaven and earth, was prevalent among those who had been
initiated into the Greater mysteries.
(1)
Oliver.
(2)
Goodhugh's "Lectures on Bibliographical Literature."
"Socrates and his pupil Plato maintained the same opinion.
By the
name of God,' said they, 'we mean the parent of the world; the builder of the
soul; the maker of heaven and earth; whom it is difficult to know by reason of
His incredible power; and if known, it is impossible to clothe our knowledge
in words.' Anaxagoras contended for the supreme government of one God, but
acknowledged that he was unable to comprehend his nature.
His
pupil, Euripides, however, was more fortunate, for he discovered the
omnipresence of the Deity; and confessed it by asking whether it is possible
to confine Him within the wall of a temple built with hands? Protagoras was
banished by the Athenians for impiety in declaring that 'he knew nothing of
the gods, because in so short a life it was impossible to acquire a knowledge
of them.'
"Zeno
taught the unity and eternity, of the Deity.
Plutarch, learned in all the rites and doctrines of the Spurious Freemasonry
of Egypt and Greece, expresses himself plainly on this point in his treatise
of Isis and Osiris.
Atistides believed and taught his disciples that 'Jove made all existing
things, in the earth, the heavens, or the sea."'
Thus
was the doctrine of the Monad or unity, the first point in the Pythagorean
Triangle, carried out in these early ages, and among an idolatrous people; for
however they might worship an indefinite number of intelligences, they had
discrimination enough to perceive that there could be only one Being of
unbounded power, because a duplication of such beings would circumscribe the
potency of each individual, and destroy his omnipotence and immutability. "It
was idle," says Bryant, "in the ancients to make a disquisition about the
identity of any god, as compared with another; and to adjudge him to Jupiter
rather than to Mars, to Venus rather than Diana.
According to Diodorus, some think that Osiris is Serapis; others that he is
Dionysus; others still, that he is Pluto; many take him for Zeus or Jupiter,
and not a few for Pan."
"The
twofold reason of diversity and inequality, and of everything that is
divisible in mutation, and exists sometimes one way, sometimes another, the
Pythagoreans called Duad, for the nature of the Duad in particular things is
such.
These
reasons were not confined to the Italic sect, but other philosophers also have
left certain unitive powers which comprise all things in the universe; and
amongst them there are certain reasons of quality, dissimilitude, and
diversity.
Now
these reasons, that the way of teaching might be more perspicuous, they called
by the names of Monad and Duad, but it is all one amongst them if they be
called biform, or equaliform, or diversiform." (1)
From
such definitions and principles it will not be difficult to see that the Duad
was sufficiently comprehensive to admit of a vast number of references; and
therefore the prolific fancy of poets and philosophers assigned to it a
variety of remarkable qualities.
Being
even it was esteemed an unlucky number, and dedicated to the malignant genii
and the infernal deities, because it conveyed to the mind ideas of darkness,
delusion, versatility, and unsteady conduct." (2) For this reason, the
Pythagoreans spoke of two kinds of pleasure, "whereof that which indulgeth to
the belly and to lasciviousness, by profusion of wealth, they compared to the
murderous songs of the Syrens; the other, which consists in things honest and
just, comprising all the necessary indulgences of life, is quite as attractive
as the former, and does not bring repentance in its train." (3) The Duad was
considered indefinite and indeterminate, because no perfect figure can be made
from two points only, which, if united, would merely become a right line;
whence a notion was originated that it is defective in its principles, and
superfluous in its application to the sciences.
It
signified also misfortune, from a general belief in its unpropitious
qualities; and discord, because in music that which renders dissonances
grating, is, that the sounds which form them, instead of uniting to produce
harmony, are heard each by itself as two distinct sounds, though produced at
one and the same time.
Brand
tells us (4) that there is a little history extant of the unfortunate reigns
of William II., Henry II., Edward II., Richard II., Charles II., and James
II., entitled "Numerus Infaustus in the preface to which the author says,
"Such of the kings of Enghnd as were the Second of any name, proved very
unfortunate princes."
"The
number two was referred to Juno, because she was the sister and wife of Jove;
(5) and hence the Duad became a symbol of marriage. On this subject Hierocles
says two things are necessary to all men in order to pass through life in a
becoming manner, viz., the aid of kindred, and synmpathetic benevolence.
But we
cannot
(1)
Porp., "Hist. Phil.," p. 32 (2) Porph., "Vit. Pyth.," p. 84 (3) Ibid., p. 25
(4) "Pop. Ant,," vol. iii., p. 145 (5) Mart. Capel., "Eulog. in somn. Scrip."
find
anything more sympathetic than a wife, nor anything more kindred than
children, both of which are afforded by marriage.
And to
produce these two beneficial effects, Callicratides gives the following
excellent advice: 'Wedlock should be coadapted to the peculiar tone of the
soul, so that the husband and wife may not only accord with each other in
prosperous, but also in adverse, fortune.
It is
requisite, therefore, that the husband should be the regulator, master, and
preceptor of his wife.
The
regulator, indeed, in paying diligent attention to her affairs; but the
master, in governing and exercising authority over her; and the preceptor in
teaching her such things as are fit for her to know.'
"But
how unfortunate soever the Duad may have been esteemed as a general principle,
it was not devoid of its share of beneficent properties to balance against
those that were malignant or forbidding. 'The two principles,' said the
Paracelsic Lectures of Continental Masonry, 'are not always at strife, but
sometimes in league with each other, to produce good.
Thus
death and anguish are the cause of Fire, but fire is the cause of Life.
To the
abyss it gives song and fierceness, else there would be no mobility.
To the
Light ‑ World, essence, else there would be no production but an eternal
Arcanum.
To the
world it gives both essence and springing, whence it becomes the cause of all
things.' The Duad was defined by the Pythagoreans, 'the only principle of
purity; yet not even, nor evenly even, nor unevenly even, nor evenly uneven.'
It was an emblem of fortitude and courage, and taught that as a man ought to
do no wrong, neither ought he to suffer any, without due sense and modest
resentment of it; and therefore, according to Plutarch, the 'Ephori laid a
mulct upon Sciraphidas, because he tamely submitted to many injuries and
affronts, concluding him perfectly insensible to his own interest, as he did
not boldly and honestly vindicate his reputation from the wrongs and aspersion
which had been cast upon it; under the impression that he would be equally
dull and listless in the defence of his country, if it should be attacked by a
hostile invader.'
"The
Duad was elevated by the ancient philosophers of the Italic sect into a symbol
of justice, because of its two equal parts.
Hence
Archytas, who was a follower of Pythagoras, says, 'The manners and pursuits of
the citizens should be deeply tinctured with justice; for this will cause them
to be sufficient to themselves,
and
will be the means of distributing to each of them that which is due to him
according to his desert.
For
thus also the sun, moving in a circle through the zodiac, distributes to
everything on the earth, generation, nutriment, and an appropriate portion of
life: administering, as if it were a just and equitable legislation, the
excellent temperature of the seasons.' (1)
"It
signified also science, because the demonstration of an unknown number or fact
is produced from syllogistic reasonings on some other number or fact which is
known; and this is deducible by the aid of science.
It was
further considered as a symbol of the soul, which is said to be divided into
two parts, the rational and the irrational; the latter being subdivided into
the irascible and the appetitive.
The
rational part enables us to arrive at the truth by contemplation and judgment;
while the irrational uniformly impels the soul to evil.
And it
signifies Opinion, which must be either true or false; and Harmony, whence the
ancients introduced music at their banquets along with wine; that by its
harmonious order and soothing effect it might prove an antidote to the latter,
which being drank intemperately, renders both mind and body imbecile."
"The
Pythagorean philosophy," says Reuchlin, (2) "taught that the Monad and Duad
were a symbol of the principles of the universe for when we make inquiry into
the causes and origin of all things what sooner occurs than one or two ? That
which we first behold with our eyes is the same, and not another; that which
we first conceive in our mind is Identity and Alterity ‑ one and two.
Alcmaeon affirmed two to be many, which, he said, were contrarieties, yet
unconfined and indefinite, as white and black, sweet and bitter, good and
evil, great and small.
These
multiplicitous diversities the Pythagoreans designed by the number Ten, as
proceeding from the Duad; viz, finite and infinite, even and odd, one and
many, right and left, male and female, steadfast and moved, straight and
crooked, light and darkness, square and oblong.
These
pairs are two, and therefore contrary; they are reduced all into ten, that
being the most perfect number, as containing more kinds of numeration than the
rest; even, odd; square, cube; long, plain ; the first uncompounded, and first
cornpounded, than which nothing is more absolute,
(1)
"Fragments" of Archytas, p. 16.
(2)
"A. Cabal.," I., ii., P. 2.
since
in ten proportions four cubic numbers are consummated, of which all things
consist."
"Categories, reducible in two, Substance and Accident, both springing from one
essence; for ten so loves two, that from one it proceeds to two, and by it
reverts into one.
The
first Ternary is of one and two, not compounded but consistent; one having no
position, makes no composition; an unit, whilst an unit, hath no position, nor
a point whilst a point.
There
being nothing before on, we rightly say, one is first; two is not compounded
of numbers, but a coordination of units only.
It is
therefore the first number, being the first multitude; not commensurable by
any number, but by a unit, the common measure of all number; for one, two, is
nothing but two; so that the multitude which is called Triad, arithmeticians
term the first number uncompounded, the Duad being not an uncompounded number,
but rather not compounded." (1)
"The
Chinese philosophers entertained similar fancies about the color of blue,
which is formed by a mixture of red and black.
This
color, they say, 'being the color of heaven, represents the active and passive
principle reunited in one; the male and female, the obscure and brilliant.
All
corporeal beings are produced by inapprehensible nature, emanating from blue,
which forms the origin of all subtile natures.' In the science of astrology,
which was very prevalent half a century ago, the signs were invested with
significant colors.
Thus
it was said that Taurus was designated by white mixed with citron; Aries and
Gemini, by white and red; Cancer, green and russet ; Leo, red and green;
Virgo, black speckled with blue; Libra, black or dark crimson; Scorpio, brown
; Sagittarius, yellow or green; Capricorn, black or russet; Aquarius, a sky
color or blue; and Pisces by a brilliant white."
"Nor
were the Jews destitute of a respect for the number two which was indeed
inculcated in the Mosaical writings.
Thus
while the clean beasts were admitted into the ark of Noah by sevens, the
unclean ones were allowed to enter by pairs.
The
angels that were deputed to destroy Sodom were two; Lot had two daughters; the
sons of Isaac and the daughters of Laban were each two in, number, as were
also the sons of Joseph.
Moses
was directed to make two
(1)
Colebrook, "Philosophy of the Hindus," p. 21
cherubim; the Onyx‑stones of remembrance on the high‑priest's shoulders were
two, to symbolize the Sun and Moon, as Josephus says; but Beda thinks they
were emblematical of the faith and practice of the patriarchs and prophets,
while others suppose, with greater probability, that the high‑priest bore them
on his shoulders to prefigure the manner in which Christ was to bear the sins
of His people.
The
Jewish offerings were frequently directed to be by pairs; as two lambs, two
pigeons, two turtles, two kids, etc.
The
wawe loaves were two; and the shewbread was placed on the table in two rows;
the sliver trumpets to direct the march of the Israelites in the wilderness
were the same number."
"Again, Joshua erected two monuments on passing the river Jordan, one in the
bed of the river, and the other on its banks; the temples of Solomon and of
Gaza were each supported on two pillars; Jeroboam made two golden calves, and
set them up at Dan and Bethel; there were two witnesses against Naboth, as the
Mosaic law required in cases affecting human life; and two bears were sent to
vindicate the character of Elisha.
In the
case of Naaman the Syrian, we find the use of this number fully exemplified in
the two mules' burden of earth ‑ two young men of the sons of the prophets ‑
two talents ‑ two changes of garments ‑ two servants, etc.