F-M

F

FABER. The works of the Rev. G.S. Faber, on the Origin of Pagan Idolatry, and on the Cabiri, are valuable contributions to the science of mythology. They abound in matters of interest to the investigator of masonic symbolism and philosophy, but should be read with a careful view of the preconceived theory of the learned author, who refers everything in the ancient religions to the influences of the Noachic cataclysm, and the arkite worship which he supposes to have resulted from it.

FELLOW CRAFT. The second degree of Ancient Craft Masonry, analogous to the mystes in the ancient Mysteries.

The symbol of a youth setting forth on the journey of life.

FETICHISM. The worship of uncouth and misshapen idols, practised only by the most ignorant and debased peoples, and to be found at this day among some of the least civilized of the negro tribes of Africa. "Their fetiches," says Du Chaillu, speaking of some of the African races, "consisted of fingers and tails of monkeys; of human hair, skin, teeth, bones; of clay, old nails, copper chains; shells, feathers, claws, and skulls of birds; pieces of iron, copper, or wood; seeds of plants, ashes of various substances, and I cannot tell what more." Equatorial Africa, p. 93.

FIFTEEN. A sacred number, symbolic of the name of God, because the letters of the holy name יה, JAH, are equal, in the Hebrew mode of numeration by the letters of the alphabet, to fifteen; for י is equal to ten, and ה is equal to five. Hence, from veneration for this sacred name, the Hebrews do not, in ordinary computations, when they wish to express the number 15, make use of these two letters, but of two others, which are equivalent to 9 and 6.

FORTY-SEVENTH PROBLEM. The forty-seventh problem of the first book of Euclid is, that in any right-angled triangle the square which is described upon the side subtending the right angle is equal to the squares described upon the sides which contain the right angle. It is said to have been discovered by Pythagoras while in Egypt, but was most probably taught to him by the priests of that country, in whose rites he had been initiated; it is a symbol of the production of the world by the generative and prolific powers of the Creator; hence the Egyptians made the perpendicular and base the representatives of Osiris and Isis, while the hypothenuse represented their child Horus. Dr. Lardner says (Com. on Euclid, p. 60) of this problem, "Whether we consider the forty-seventh proposition with reference to the peculiar and beautiful relation established by it, or to its innumerable uses in every department of mathematical science, or to its fertility in the consequences derivable from it, it must certainly be esteemed the most celebrated and important in the whole of the elements, if not in the whole range of mathematical science."

FOURTEEN. Some symbologists have referred the fourteen pieces into which the mutilated body of Osiris was divided, and the fourteen days during which the body of the builder was buried, to the fourteen days of the disappearance of the moon. The Sabian worshippers of "the hosts of heaven" were impressed with the alternate appearance and disappearance of the moon, which at length became a symbol of death and resurrection. Hence fourteen was a sacred number. As such it was viewed in the Osirian Mysteries, and may have been introduced into Freemasonry with other relics of the old worship of the sun and planets.

FREEMASONRY, DEFINITION OF. See Definition.

FREEMASONS, TRAVELLING. The travelling Freemasons were a society existing in the middle ages, and consisting of learned men and prelates, under whom were operative masons. The operative masons performed the labors of the craft, and travelling from country to country, were engaged in the construction of cathedrals, monasteries, and castles. "There are few points in the history of the middle ages," says Godwin, "more pleasing to look back upon than the existence of the associated masons; they are the bright spot in the general darkness of that period; the patch of verdure when all around is barren." The Builder, ix. 463

G

G. The use of the letter G in the Fellow Craft's degree is an anachronism. It is really a corruption of, or perhaps rather a substitution for, the Hebrew letter י (yod), which is the initial of the ineffable name. As such, it is a symbol of the life-giving and life-sustaining power of God.

G.A.O.T.U. A masonic abbreviation used as a symbol of the name of God, and signifying the Grand Architect of the Universe. It was adopted by the Freemasons in accordance with a similar practice among all the nations of antiquity of noting the Divine Name by a symbol.

GAVEL. What is called in Masonry a common gavel is a stone-cutter's hammer; it is one of the working tools of an Entered Apprentice, and is a symbol of the purification of the heart.

GLOVES. On the continent of Europe they are given to candidates at the same time that they are invested with the apron; the same custom formerly prevailed in England; but although the investiture of the gloves is abandoned as a ceremony both there and in America, they are worn as a part of masonic clothing.

They are a symbol of purification of life.

In the middle ages gloves were worn by operative masons.

GOD, UNITY OF. See Unity of God.

GOD, NAME OF. See Name.

GOLGOTHA. In Hebrew and Syriac it means a skull; a name of Mount Calvary, and so called, probably, because it was the place of public execution. The Latin Calvaria, whence Mount Calvary, means also a skull.

GRAVE. In the Master's degree, a symbol which is the analogue of the pastos, or couch, in the ancient Mysteries.

The symbolism has been Christianized by some masonic writers, and the grave has thus been referred to the sepulchre of Christ.

GRIPS AND SIGNS. They are valuable only for social purposes as modes of recognition.

H

HAND. The hand is a symbol of human actions; pure hands symbolize pure actions, and impure or unclean hands symbolize impure actions.

HARE. Among the Egyptians the hare was a hieroglyphic of eyes that are open, and was the symbol of initiation into the Mysteries of Osiris. The Hebrew word for hare is arnabet, and this is compounded of two words that signify to behold the light. The connection of ideas is apparent.

HELLENISM. The religion of the Helles, or ancient Greeks who immediately succeeded the Pelasgians in the settlement of that country. It was, in consequence of the introduction of the poetic element, more refined than the old Pelasgic worship for which it was substituted. Its myths were more philosophical and less gross than those of the religion to which it succeeded.

HERMAE. Stones of a cubical form, which were originally unhewn, by which the Greeks at first represented all their deities. They came in the progress of time to be especially dedicated by the Greeks to the god Hermes, whence the name, and by the Romans to the god Terminus, who presided over landmarks.

HERO WORSHIP. The worship of men deified after death. It is a theory of some, both ancient and modern writers, that all the pagan gods were once human beings, and that the legends and traditions of mythology are mere embellishments of the acts of these personages when alive. It was the doctrine taught by Euhemerus among the ancients, and has been maintained among the moderns by such distinguished authorities as Bochart, Bryant, Voss, and Banier.

HERMETIC PHILOSOPHY. The system of the Alchemists, the Adepts, or seekers of the philosopher's stone. No system has been more misunderstood than this. It was secret, esoteric, and highly symbolical. No one has so well revealed its true design as E.A. Hitchcock, who, in his delightful work entitled "Remarks upon Alchemy and the Alchemists," says, "The genuine Alchemists were religious men, who passed their time in legitimate pursuits, earning an honest subsistence, and in religious contemplation, studying how to realize in themselves the union of the divine and human nature, expressed in man by an enlightened submission to God's will; and they thought out and published, after a manner of their own, a method of attaining or entering upon this state, as the only rest of the soul." There is a very great similarity between their doctrines and those of the Freemasons; so much so that the two associations have sometimes been confounded.

HIEROPHANT. (From the Greek ἱερὸς, holy, sacred, and φαίνω to show.) One who instructs in sacred things; the explainer of the aporrheta, or secret doctrines, to the initiates in the ancient Mysteries. He was the presiding officer, and his rank and duties were analogous to those of the master of a masonic lodge.

HIRAM ABIF. The architect of Solomon's temple. The word "Abif" signifies in Hebrew "his father," and is used by the writer of Second Chronicles (iv. 16) when he says, "These things did Hiram his father [in the original Hiram Abif ] do for King Solomon.".

The legend relating to him is of no value as a mere narrative, but of vast importance in a symbolical point of view, as illustrating a great philosophical and religious truth; namely, the dogma of the immortality of the soul.

Hence, Hiram Abif is the symbol of man in the abstract sense, or human nature, as developed in the life here and in the life to come.

HIRAM OF TYRE. The king of Tyre, the friend and ally of King Solomon, whom he supplied with men and materials for building the temple. In the recent, or what I am inclined to call the grand lecturer's symbolism of Masonry (a sort of symbolism for which I have very little veneration), Hiram of Tyre is styled the symbol of strength, as Hiram Abif is of beauty. But I doubt the antiquity or authenticity of any such symbolism. Hiram of Tyre can only be considered, historically, as being necessary to complete the myth and symbolism of Hiram Abif. The king of Tyre is an historical personage, and there is no necessity for transforming him into a symbol, while his historical character lends credit and validity to the philosophical myth of the third degree of Masonry.

HIRAM THE BUILDER. An epithet of Hiram Abif. For the full significance of the term, see the word Builder.

HO-HI. A cabalistic pronunciation of the tetragrammaton, or ineffable name of God; it is most probably the true one; and as it literally means HE-SHE, it is supposed to denote the hermaphroditic essence of Jehovah, as containing within himself the male and the female principle,--the generative and the prolific energy of creation.

HO The sacred name of God among the Druids. Bryant supposes that by it they intended the Great Father Noah; but it is very possible that it was a modification of the Hebrew tetragrammaton, being the last syllable read cabalistically (see ho-hi); if so, it signified the great male principle of nature. But HU, in Hebrew הוא, is claimed by Talmudic writers to be one of the names of God; and the passage in Isaiah xlii. 8, in the original ani Jehovah, Hu shemi, which is in the common version "I am the LORD; that is my name," they interpret, "I am Jehovah; my name is Hu."

HUTCHINSON, WILLIAM. A distinguished masonic writer of England, who lived in the eighteenth century. He is the author of "The Spirit of Masonry," published in 1775. This was the first English work of any importance that sought to give a scientific interpretation of the symbols of Freemasonry; it is, in fact, the earliest attempt of any kind to treat Freemasonry as a science of symbolism. Hutchinson, however, has to some extent impaired the value of his labors by contending that the institution is exclusively Christian in its character and design.

I

IH-HO. See Ho-hi.

IMMORTALITY OF THE SOUL. This is one of the two religious dogmas which have always been taught in Speculative Masonry.

It was also taught in all the Rites and Mysteries of antiquity.

The doctrine was taught as an abstract proposition by the ancient priesthood of the Pure or Primitive Freemasonry of antiquity, but was conveyed to the mind of the initiate, and impressed upon him by a scenic representation in the ancient Mysteries, or the Spurious Freemasonry of the ancients.

INCOMMUNICABLE NAME. The tetragrammaton, so called because it was not common to, and could not be bestowed upon, nor shared by, any other being. It was proper to the true God alone. Thus Drusius (Tetragrammaton, sive de Nomine Dei proprio, p. 108) says, "Nomen quatuor literarum proprie et absolute non tribui nisi Deo vero. Unde doctores catholici dicunt incommunicabile [not common] esse creaturae."

INEFFABLE NAME. The tetragrammaton. So called because it is ineffabile, or unpronounceable. See Tetragrammaton.

INTRUSTING, RITE OF. That part of the ceremony of initiation which consists in communicating to the aspirant or candidate the aporrheta, or secrets of the mystery.

INUNCTION. The act of anointing. This was a religious ceremony practised from the earliest times. By the pouring on of oil, persons and things were consecrated to sacred purposes.

INVESTITURE, RITE OF. That part of the ceremony of initiation which consists of clothing the candidate masonically. It is a symbol of purity.

ISH CHOTZEB. Hebrew איש הצב, hewers of stones. The Fellow Crafts at the temple of Solomon. (2 Chron. ii. 2.).

ISH SABAL. Hebrew איש סבל, bearers of burdens. The Apprentices at the temple of Solomon. (2 Chron. ii. 2.).

J

JAH. It is in Hebrew יה whence Maimonides calls it "the two-lettered name," and derives it from the tetragrammaton, of which it is an abbreviation. Others have denied this, and assert that Jah is a name independent of Jehovah, but expressing the same idea of the divine essenee. See Gataker, De Nom. Tetrag..

JEHOVAH. The incommunicable, ineffable name of God, in Hebrew יהוה, and called, from the four letters of which it consists, the tetragrammaton, or four-lettered name.

L

LABOR. Since the article on the Symbolism of Labor was written, I have met with an address delivered in 1868 by brother Troué, before St. Peter's Lodge in Martinico, which contains sentiments on the relation of Masonry to labor which are well worth a translation from the original French. See Bulletin du Grand Orient de France, December, 1868.

"Our name of Mason, and our emblems, distinctly announce that our object is the elevation of labor.

"We do not, as masons, consider labor as a punishment inflicted on man; but on the contrary, we elevate it in our thought to the height of a religious act, which is the most acceptable to God because it is the most useful to man and to society.

"We decorate ourselves with the emblems of labor to affirm that our doctrine is an incessant protest against the stigma branded on the law of labor, and which an error of apprehension, proceeding from the ignorance of men in primitive times has erected into a dogma; an error that has resulted in the production of this anti-social phenomenon which we meet with every day; namely, that the degradation of the workman is the greater as his labor is more severe, and the elevation of the idler is higher as his idleness is more complete. But the study of the laws which maintain order in nature, released from the fetters of preconceived ideas, has led the Freemasons to that doctrine, far more moral than the contrary belief, that labor is not an expiation, but a law of harmony, from the subjection to which man cannot be released without impairing his own happiness, and deranging the order of creation. The design of Freemasons is, then, the rehabilitation of labor, which is indicated by the apron which we wear, and the gavel, the trowel, and the level, which are found among our symbols."

Hence the doctrine of this work is, that Freemasonry teaches not only the necessity, but the nobility, of labor.

And that labor is the proper worship due by man to God.

LADDER. A symbol of progressive advancement from a lower to a higher sphere, which is common to Masonry, and to many, if not all, of the ancient Mysteries.

LADDER, BRAHMINICAL. The symbolic ladder used in the Mysteries of Brahma. It had seven steps, symbolic of the seven worlds of the Indian universe.

LADDER, MITHRAITIC. The symbolic ladder used in the Persian Mysteries of Mithras. It had seven steps, symbolic of the seven planets and the seven metals.

LADDER, SCANDINAVIAN. The symbolic ladder used in the Gothic Mysteries. Dr. Oliver refers it to the Yggrasil, or sacred ash tree. But the symbolism is either very abstruse or very doubtful.

LADDER, THEOLOGICAL. The symbolic ladder of the masonic Mysteries. It refers to the ladder seen by Jacob in his vision, and consists, like all symbolical ladders, of seven rounds, alluding to the four cardinal and the three theological virtues.

LAMB. A symbol of innocence. A very ancient symbol.

LAMB, PASCHAL. See Paschal Lamb.

LAMBSKIN APRON. See Apron.

LAW, ORAL. See Oral Law.

LEGEND. A narrative, whether true or false, that has been traditionally preserved from the time of its first oral communication. Such is the definition of a masonic legend. The authors of the Conversations-Lexicon, referring to the monkish Lives of the Saints which originated in the twelfth and thirteenth centuries, say that the title legend was given to all fictions which make pretensions to truth. Such a remark, however correct it may be in reference to these monkish narratives, which were often invented as ecclesiastical exercises, is by no means applicable to the legends of Freemasonry. These are not necessarily fictitious, but are either based on actual and historical facts which have been but slightly modificd, or they are the offspring and expansion of some symbolic idea in which latter respect they differ entirely from the monastic legends, which often have only the fertile imagination of some studious monk for the basis of their construction.

LEGEND OF THE ROYAL ARCH DEGREE. Much of this legend is a mythical history; but some portion of it is undoubtedly a philosophical myth. The destruction and the reëdification of the temple, the captivity and the return of the captives, are matters of history; but many of the details have been invented and introduced for the purpose of giving form to a symbolic idea.

LEGEND OF THE THIRD DEGREE. In all probability this legend is a mythical history, in which truth is very largely and preponderatingly mixed with fiction.

It is the most important and significant of the legendary symbols of Freemasonry.

Has descended from age to age by oral tradition, and has been preserved in every masonic rite.

No essential alteration of it has ever been made in any masonic system, but the interpretations of it have been various; the most general one is, that it is a symbol of the resurrection and the immortality of the soul.

Some continental writers have supposed that it was a symbol of the downfall of the Order of Templars, and its hoped-for restoration. In some of the high philosophical degrees it is supposed to be a symbol of the sufferings, death, and resurrection Christ. Hutchinson thought it a symbol of the decadence of the Jewish religion, and the rise of the Christian on its ruins. Oliver says that it symbolically refers to the murder of Abel, the death of our race through Adam, and its restoration through Christ.

Ragon thinks that it is a symbol of the sun shorn of its vigor by the three winter months, and restored to generative power by the spring. And lastly, Des Etangs says that it is a symbol of eternal reason, whose enemies are the vices that deprave and finally destroy humanity.

But none of these interpretations, except the first, can be sustained.

LETTUCE. The sacred plant of the Mysteries of Adonis; a symbol of immortality, and the analogue of the acacia.

LEVEL. One of the working tools of a Fellow Craft. It is a symbol of the equality of station of all men before God.

LIBERAL ARTS AND SCIENCES. In the seventh century, all learning was limited to the seven liberal arts and sciences; their introduction into Freemasonry, referring to this theory, is a symbol of the completion of human learning.

LIGHT. It denotes truth and knowledge, and is so explained in all the ancient systems; in initiation, it is not material but intellectual light that is sought.

It is predominant as a symbol in all the ancient initiations.

There it was revered because it was an emanation trom the sun, the common object of worship; but the theory advanced by some writers, that the veneration of light originally proceeded from its physical qualities, is not correct.

Pythagoras called it the good principle in nature; and the Cabalists taught that eternal light filled all space before the creation, and that after creation it retired to a central spot, and became the instrument of the Divine Mind in creating matter.

It is the symbol of the autopsy, or the full perfection and fruition of initiation.

It is therefore a fundamental symbol in Freemasonry, and contains within itself the very essence of the speculative science.

LINGAM. The phallus was so called by the Indian nations of the East. See Phallus.

LODGE. The place where Freemasons meet, and also the congregation of masons so met. The word is derived from the lodges occupied by the travelling Freemasons of the middle ages.

It is a symbol of the world, or universe.

Its form, an oblong square, is symbolic of the supposed oblong form of the world as known to the ancients.

LOST WORD. There is a masonic myth that there was a certain word which was lost and afterwards recovered.

It is not material what the word was, nor how lost, nor when recovered: the symbolism refers only to the abstract idea of a loss and a recovery.

It is a symbol of divine truth.

The search for it was also made by the philosophers and priests in the Mysteries of the Spurious Freemasonry.

LOTUS. The sacred plant of the Brahminical Mysteries, and the analogue of the acacia.

It was also a sacred plant among the Egyptians.

LUSTRATION. A purification by washing the hands or body in consecrated water, practised in the ancient Mysteries. See Purification.

LUX (light). One of the appellations bestowed upon Freemasonry, to indicate that it is that sublime doctrine of truth by which the pathway of him who has attained it is to be illumined in the pilgrimage of life. Among the Rosicrucians, light was the knowledge of the philosopher's stone; and Mosheim says that in chemical language the cross was an emblem of light, because it contains within its figure the forms of the three figures of which LVX, or light, is composed.

LUX E TENEBRIS (light out of darkness). A motto of the Masonic Order, which is equivalent to "truth out of initiation;" light being the symbol of truth, and darkness the symbol of initiation commenced.

M

MAN. Repeatedly referred to by Christ and the apostles as the symbol of a temple.

MASTER MASON. The third degree of Ancient Craft Masonry, analogous to the epopt of the ancient Mysteries.

MENATZCHIM. Hebrew מנצהים superintendents, or overseers. The Master Masons at the temple of Solomon. (2 Chron. ii. 2.)

MENU. In the Indian mythology, Menu is the son of Brahma, and the founder of the Hindoo religion. Thirteen other Menus are said to exist, seven of whom have already reigned on earth. But it is the first one whose instructions constitute the whole civil and religious polity of the Hindoos. The code attributed to him by the Brahmins has been translated by Sir William Jones, with the title of "The Institutes of Menu."

MIDDLE CHAMBER. A part of the Solomonic temple, which was approached by winding stairs, but which was certainly not appropriated to the purpose indicated in the Fellow Craft's degree.

The legend of the Winding Stairs is therefore only a philosophical myth.

It is a symbol of this life and its labors.

MISTLETOE. The sacred plant of Druidism; commemorated also in the Scandinavian rites. It is the analogue of the acacia, and like all the other sacred plants of antiquity, is a symbol of the immortality of the soul. Lest the language of the text should be misunderstood, it may be remarked here that the Druidical and the Scandinavian rites are not identical. The former are Celtic, the latter Gothic. But the fact that in both the mistletoe was a sacred plant affords a violent presumption that there must have been a common point from which both religions started. There was, as I have said, an identity of origin for the same ancient and general symbolic idea.

MITHRAS. He was the god worshipped by the ancient Persians, and celebrated in their Mysteries as the symbol of the sun. In the initiation in these Mysteries, the candidate passed through many terrible trials, and his courage and fortitude were exposed to the most rigorous tests. Among others, after ascending the mystical ladder of seven steps, he passed through a scenic representation of Hades, or the infernal regions; out of this and the surrounding darkness he was admitted into the full light of Elysium, where he was obligated by an oath of secrecy, and invested by the Archimagus, or High Priest, with the secret instructions of the rite, among which was a knowledge of the Ineffable Name.

MOUNT CALVARY. A small hill of Jerusalem, in a westerly direction, and not far from Mount Moriah. In the legends of Freemasonry it is known as "a small hill near Mount Moriah," and is referred to in the third degree. This "small hill" having been determined as the burial-place of Jesus, the symbol has been Christianized by many modern masons.

There are many masonic traditions, principally borrowed from the Talmud, connected with Mount Calvary; such as, that it was the place where Adam was buried, &c.

MOUNT MORIAH. The hill in Jerusalem on which the temple of Solomon was built.

MYRTLE. The sacred plant in the Eleusinian Mysteries, and, as symbolic of a resurrection and immortality, the analogue of the acacia.

MYSTERIES. A secret worship paid by the ancients to several of the pagan gods, to which none were admitted but those who had been solemnly initiated. The object of instruction in these Mysteries was, to teach the unity of God and the immortality of the soul. They were divided into Lesser and Greater Mysteries. The former were merely preparatory. In the latter the whole knowledge was communicated. Speaking of the doctrine that was communicated to the initiates, Philo Judaeus says that "it is an incorruptible treasure, not like gold or silver, but more precious than everything beside; for it is the knowledge of the Great Cause, and of nature, and of that which is born of both." And his subsequent language shows that there was a confraternity existing among the initiates like that of the masonic institution; for he says, with his peculiar mysticism, "If you meet an initiate, besiege him with your prayers that he conceal from you no new mysteries that he may know; and rest not until you have obtained them. For me, although I was initiated into the Great Mysteries by Moses, the friend of God, yet, having seen Jeremiah, I recognized him not only as an Initiate, but as a Hierophant; and I followed his school." So, too, the mason acknowledges every initiate as his brother, and is ever ready and anxious to receive all the light that can be bestowed on the Mysteries in which he has been indoctrinated.

MYSTES. (From the Greek μύω, to shut the eyes.) One who had been initiated into the Lesser Mysteries of paganism. He was now blind, but when he was initiated into the Greater Mysteries he was called an Epopt, or one who saw.

MYTH. Grote's definition of the myth, which is cited in the text, may be applied without modification to the myths of Freemasonry, although intended by the author only for the myths of the ancient Greek religion.

The myth, then, is a narrative of remote date, not necessarily true or false, but whose truth can only be certified by internal evidence. The word was first applied to those fables of the pagan gods which have descended from the remotest antiquity, and in all of which there prevails a symbolic idea, not always, however, capable of a positive interpretation. As applied to Freemasonry, the words myth and legend are synonymous.

From this definition it will appear that the myth is really only the interpretation of an idea. But how we are to read these myths will best appear from these noble words of Max Müller: "Everything is true, natural, significant, if we enter with a reverent spirit into the meaning of ancient art and ancient language. Everything becomes false, miraculous, and unmeaning, if we interpret the deep and mighty words of the seers of old in the shallow and feeble sense of modern chroniclers." (Science of Language, 2d Ser. p. 578.).

MYTH, HISTORICAL. An historical myth is a myth that has a known and recognized foundation in historical truth, but with the admixture of a preponderating amount of fiction in the introduction of personages and circumstances. Between the historical myth and the mythical history, the distinction as laid down in the text cannot always be preserved, because we are not always able to determine whether there is a preponderance of truth or of fiction in the legend or narrative under examination.

MYTHICAL HISTORY. A myth or legend in which the historical and truthful greatly preponderate over the inventions of fiction.

MYTHOLOGY. Literally, the science of myths; and this is a very appropriate definition, for mythology is the science which treats of the religion of the ancient pagans, which was almost altogether founded on myths, or popular traditions and legendary tales; and hence Keightly (Mythol. of Ancient Greece and Italy, p. 2) says that "mythology may be regarded as the repository of the early religion of the people." Its interest to a masonic student arises from the constant antagonism that existed between its doctrines and those of the Primitive Freemasonry of antiquity and the light that the mythological Mysteries throw upon the ancient organization of Speculative Masonry.

MYTH, PHILOSOPHICAL. This is a myth or legend that is almost wholly unhistorical, and which has been invented only for the purpose of enunciating and illustrating a particular thought or dogma.