After this general view of the religious Mysteries of the ancient world, let us now proceed to a closer examination of those which are more intimately connected with the history of Freemasonry, and whose influence is, to this day, most evidently felt in its organization.
Of all the pagan Mysteries instituted by the ancients none were more extensively diffused than those of the Grecian god Dionysus. They were established in Greece, Rome, Syria, and all Asia Minor. Among the Greeks, and still more among the Romans, the rites celebrated on the Dionysiac festival were, it must be confessed, of a dissolute and licentious character. But in Asia they assumed a different form. There, as elsewhere, the legend (for it has already been said that each Mystery had its legend) recounted, and the ceremonies represented, the murder of Dionysus by the Titans. The secret doctrine, too, among the Asiatics, was not different from that among the western nations, but there was something peculiar in the organization of the system. The Mysteries of Dionysus in Syria, more especially, were not simply of a theological character. There the disciples joined to the indulgence in their speculative and secret opinions as to the unity of God and the immortality of the soul, which were common to all the Mysteries, the practice of an operative and architectural art, and occupied themselves as well in the construction of temples and public buildings as in the pursuit of divine truth.
I can account for the greater purity of these Syrian rites only by adopting the ingenious theory of Thirwall, that all the Mysteries “were the remains of a worship which preceded the rise of the Hellenic mythology, and its attendant rites, grounded on a view of nature less fanciful, more earnest, and better fitted to awaken both philosophical thought and religious feeling,” and by supposing that the Asiatics, not being, from their geographical position, so early imbued with the errors of Hellenism, had been better able to preserve the purity and philosophy of the old Pelasgic faith, which, itself, was undoubtedly a direct emanation from the patriarchal religion, or, as it has been called, the Pure Freemasonry of the antediluvian world.
Be this, however, as it may, we know that “the Dionysiacs of Asia Minor were undoubtedly an association of architects and engineers, who had the exclusive privilege of building temples, stadia, and theaters, under the mysterious tutelage of Bacchus, and were distinguished from the uninitiated or profane inhabitants by the science which they possessed, and by many private signs and tokens by which they recognized each other.” 
This speculative and operative society–speculative in the esoteric, theologic lessons which were taught in its initiations, and operative in the labors of its members as architects–was distinguished by many peculiarities that closely assimilate it to the institution of Freemasonry. In the practice of charity, the more opulent were bound to relieve the wants and contribute to the support of the poorer brethren. They were divided, for the conveniences of labor and the advantages of government, into smaller bodies, which, like our lodges, were directed by superintending officers. They employed, in their ceremonial observances, many of the implements of operative Masonry, and used, like the Masons, a universal language; and conventional modes of recognition, by which one brother might know another in the dark as well as the light, and which served to unite the whole body, wheresoever they might be dispersed, in one common brotherhood.
I have said that in the mysteries of Dionysus the legend recounted the death of that hero-god, and the subsequent discovery of his body. Some further details of the nature of the Dionysiac ritual are, therefore, necessary for a thorough appreciation of the points to which I propose directly to invite attention.
In these mystic rites, the aspirant was made to represent, symbolically and in a dramatic form, the events connected with the slaying of the god from whom the Mysteries derived their name. After a variety of preparatory ceremonies, intended to call forth all his courage and fortitude, the aphanism or mystical death of Dionysus was figured out in the ceremonies, and the shrieks and lamentations of the initiates, with the confinement or burial of the candidate on the pastos, couch, or coffin, constituted the first part of the ceremony of initiation. Then began the search of Rhea for the remains of Dionysus, which was continued amid scenes of the greatest confusion and tumult, until, at last, the search having been successful, the mourning was turned into joy, light succeeded to darkness, and the candidate was invested with the knowledge of the secret doctrine of the Mysteries–the belief in the existence of one God, and a future state of rewards and punishments.
Such were the mysteries that were practised by the architect,–the Freemasons, so to speak–of Asia Minor. At Tyre, the richest and most important city of that region, a city memorable for the splendor and magnificence of the buildings with which it was decorated, there were colonies or lodges of these mystic architects; and this fact I request that you will bear in mind, as it forms an important link in the chain that connects the Dionysiacs with the Freemasons.
But to make every link in this chain of connection complete, it is necessary that the mystic artists of Tyre should be proved to be at least contemporaneous with the building of King Solomon’s temple; and the evidence of that fact I shall now attempt to produce.
Lawrie, whose elaborate researches into this subject leave us nothing further to discover, places the arrival of the Dionysiacs in Asia Minor at the time of the Ionic migration, when “the inhabitants of Attica, complaining of the narrowness of their territory and the unfruitfulness of its soil, went in quest of more extensive and fertile settlements. Being joined by a number of the inhabitants of surrounding provinces, they sailed to Asia Minor, drove out the original inhabitants, and seized upon the most eligible situations, and united them under the name of Ionia, because the greatest number of the refugees were natives of that Grecian province.”  With their knowledge of the arts of sculpture and architecture, in which the Greeks had already made some progress, the emigrants brought over to their new settlements their religious customs also, and introduced into Asia the mysteries of Athene and Dionysus long before they had been corrupted by the licentiousness of the mother country.
Now, Playfair places the Ionic migration in the year 1044 B.C., Gillies in 1055, and the Abbé Barthelemy in 1076. But the latest of these periods will extend as far back as forty-four years before the commencement of the temple of Solomon at Jerusalem, and will give ample time for the establishment of the Dionysiac fraternity at the city of Tyre, and the initiation of “Hiram the Builder” into its mysteries.
Let us now pursue the chain of historical events which finally united this purest branch of the Spurious Freemasonry of the pagan nations with the Primitive Freemasonry of the Jews at Jerusalem.
When Solomon, king of Israel, was about to build, in accordance with the purposes of his father, David, “a house unto the name of Jehovah, his God,” he made his intention known to Hiram, king of Tyre, his friend and ally; and because he was well aware of the architectural skill of the Tyrian Dionysiacs, he besought that monarch’s assistance to enable him to carry his pious design into execution. Scripture informs us that Hiram complied with the request of Solomon, and sent him the necessary workmen to assist him in the glorious undertaking. Among others, he sent an architect, who is briefly described, in the First Book of Kings, as “a widow’s son, of the tribe of Naphtali, and his father a man of Tyre, a worker in brass, a man filled with wisdom and understanding and cunning to work all works in brass;” and more fully, in the Second Book of Chronicles, as “a cunning man, endued with understanding of Hiram my father’s, the son of a woman of the daughters of Dan, and his father, a man of Tyre, skillful to work in gold, and in silver, in brass, in iron, in stone, and in timber, in purple, in blue, and in fine linen and in crimson, also to grave any manner of graving, and to find out any device which shall be put to him.”
To this man–this widow’s son (as Scripture history, as well as Masonic tradition informs us)–was entrusted by King Solomon an important position among the workmen at the sacred edifice, which was constructed on Mount Moriah. His knowledge and experience as an artificer, and his eminent skill in every kind of “curious and cunning workmanship,” readily placed him at the head of both the Jewish and Tyrian craftsmen, as the chief builder and principal conductor of the works; and it is to him, by means of the large authority which this position gave him, that we attribute the union of two people, so antagonistical in race, so dissimilar in manners, and so opposed in religion, as the Jews and Tyrians, in one common brotherhood, which resulted in the organization of the institution of Freemasonry. This Hiram, as a Tyrian and an artificer, must have been connected with the Dionysiac fraternity; nor could he have been a very humble or inconspicuous member, if we may judge of his rank in the society, from the amount of talent which he is said to have possessed, and from the elevated position that he held in the affections, and at the court, of the king of Tyre. He must, therefore, have been well acquainted with all the ceremonial usages of the Dionysiac artificers, and must have enjoyed a long experience of the advantages of the government and discipline which they practised in the erection of the many sacred edifices in which they were engaged. A portion of these ceremonial usages and of this discipline he would naturally be inclined to introduce among the workmen at Jerusalem. He therefore united them in a society, similar in many respects to that of the Dionysiac artificers. He inculcated lessons of charity and brotherly love; he established a ceremony of initiation, to test experimentally the fortitude and worth of the candidate; adopted modes of recognition; and impressed the obligations of duty and principles of morality by means of symbols and allegories.
To the laborers and men of burden, the Ish Sabal, and to the craftsmen, corresponding with the first and second degrees of more modern Masonry, but little secret knowledge was confided. Like the aspirants in the lesser Mysteries of paganism, their instructions were simply to purify and prepare them for a more solemn ordeal, and for the knowledge of the sublimest truths. These were to be found only in the Master’s degree, which it was intended should be in imitation of the greater Mysteries; and in it were to be unfolded, explained, and enforced the great doctrines of the unity of God and the immortality of the soul. But here there must have at once arisen an apparently insurmountable obstacle to the further continuation of the resemblance of Masonry to the Mysteries of Dionysus. In the pagan Mysteries, I have already said that these lessons were allegorically taught by means of a legend. Now, in the Mysteries of Dionysus, the legend was that of the death and subsequent resuscitation of the god Dionysus. But it would have been utterly impossible to introduce such a legend as the basis of any instructions to be communicated to Jewish candidates. Any allusion to the mythological fables of their Gentile neighbors, any celebration of the myths of pagan theology, would have been equally offensive to the taste and repugnant to the religious prejudices of a nation educated, from generation to generation, in the worship of a divine being jealous of his prerogatives, and who had made himself known to his people as the JEHOVAH, the God of time present, past, and future. How this obstacle would have been surmounted by the Israelitish founder of the order I am unable to say: a substitute would, no doubt, have been invented, which would have met all the symbolic requirements of the legend of the Mysteries, or Spurious Freemasonry, without violating the religious principles of the Primitive Freemasonry of the Jews; but the necessity for such invention never existed, and before the completion of the temple a melancholy event is said to have occurred, which served to cut the Gordian knot, and the death of its chief architect has supplied Freemasonry with its appropriate legend–a legend which, like the legends of all the Mysteries, is used to testify our faith in the resurrection of the body and the immortality of the soul.
Before concluding this part of the subject, it is proper that something should be said of the authenticity of the legend of the third degree. Some distinguished Masons are disposed to give it full credence as an historical fact, while others look upon it only as a beautiful allegory. So far as the question has any bearing upon the symbolism of Freemasonry it is not of importance; but those who contend for its historical character assert that they do so on the following grounds:–
First. Because the character of the legend is such as to meet all the requirements of the well-known axiom of Vincentius Lirinensis, as to what we are to believe in traditionary matters.
“Quod semper, quod ubique, quod ab omnibus traditum est.”
That is, we are to believe whatever tradition has been at all times, in all places, and by all persons handed down.
With this rule the legend of Hiram Abif, they say, agrees in every respect. It has been universally received, and almost universally credited, among Freemasons from the earliest times. We have no record of any Masonry having ever existed since the time of the temple without it; and, indeed, it is so closely interwoven into the whole system, forming the most essential part of it, and giving it its most determinative character, that it is evident that the institution could no more exist without the legend, than the legend could have been retained without the institution. This, therefore, the advocates of the historical character of the legend think, gives probability at least to its truth.
Secondly. It is not contradicted by the scriptural history of the transactions at the temple, and therefore, in the absence of the only existing written authority on the subject, we are at liberty to depend on traditional information, provided the tradition be, as it is contended that in this instance it is, reasonable, probable, and supported by uninterrupted succession.
Thirdly. It is contended that the very silence of Scripture in relation to the death of Hiram, the Builder, is an argument in favor of the mysterious nature of that death. A man so important in his position as to have been called the favorite of two kings,–sent by one and received by the other as a gift of surpassing value, and the donation thought worthy of a special record, would hardly have passed into oblivion, when his labor was finished, without the memento of a single line, unless his death had taken place in such a way as to render a public account of it improper. And this is supposed to have been the fact. It had become the legend of the new Mysteries, and, like those of the old ones, was only to be divulged when accompanied with the symbolic instructions which it was intended to impress upon the minds of the aspirants.
But if, on the other hand, it be admitted that the legend of the third degree is a fiction,–that the whole masonic and extra-scriptural account of Hiram Abif is simply a myth,–it could not, in the slightest degree, affect the theory which it is my object to establish. For since, in a mythic relation, as the learned Müller has observed, fact and imagination, the real and the ideal, are very closely united, and since the myth itself always arises, according to the same author, out of a necessity and unconsciousness on the part of its framers, and by impulses which act alike on all, we must go back to the Spurious Freemasonry of the Dionysiacs for the principle which led to the involuntary formation of this Hiramic myth; and then we arrive at the same result, which has been already indicated, namely, that the necessity of the religious sentiment in the Jewish mind, to which the introduction of the legend of Dionysus would have been abhorrent, led to the substitution for it of that of Hiram, in which the ideal parts of the narrative have been intimately blended with real transactions. Thus, that there was such a man as Hiram Abif; that he was the chief builder at the temple of Jerusalem; that he was the confidential friend of the kings of Israel and Tyre, which is indicated by his title of Ab, or father; and that he is not heard of after the completion of the temple,–are all historical facts. That he died by violence, and in the way described in the Masonic legend, may be also true, or may be merely mythical elements incorporated into the historical narrative.
But whether this be so or not,–whether the legend be a fact or a fiction, a history or a myth,–this, at least, is certain: that it was adopted by the Solomonic Masons of the temple as a substitute for the idolatrous legend of the death of Dionysus which belonged to the Dionysiac Mysteries of the Tyrian workmen.
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