is to introduce him to new views of life and its duties. He is, indeed, to commence with new lessons in a new school. There is to be, not simply a change for the future, but also an extinction of the past; for initiation is, as it were, a death to the world and a resurrection to a new life. And hence it was that among the old Greeks the same word signified both to die and to be initiated. But death, to him who believes in immortality, is but a new birth. Now, this new birth should be accompanied with some ceremony to in indicate symbolically, and to impress upon the mind, this disruption of old ties and formation of new ones. Hence the impression of this idea is made by the symbolism of the shock at the entrance. The world is left behind—the chains of error and ignorance which had previously restrained the candidate in moral and intellectual captivity are to be broken—the portal of the Temple has been thrown widely open, and Masonry stands before the neophyte in all the glory of its form and beauty, to be fully revealed to him, however, only when the new birth has been completely accomplished. Shall this momentous occasion be passed unnoticed? Shall this great event—the first in the Masonic life of the aspirant—have no visible or audible record? Shall the entrance, for the first time, into the Lodge—the birth, as it has justly been called, into Masonry—be symbolized by no outward sign? Shall the symbolism of our science, ever ready at all other times, with its beautiful teachings, here only be dumb and senseless? Or, rather, shall not all the Sons of Light who witness the impressive scene feel like the children of Korah, who, when released from the captivity of Babylon, and once more returning to the Temple, exclaimed, in the heart-burst of their grateful joy, "O, clap your hands all ye people; shout onto God with the voice of triumph."
The Shock of Entrance is, then, the symbol of the disruption of the candidate from the ties of the world, and his introduction into the life of Masonry. It is the symbol of the agonies the first death and of the throes of the new birth.
PRAYER AT THE INITIATION OF A CANDIDATE.
As Masons, we are taught never to commence any great or important undertaking, without first invoking the blessing of Deity. At the initiation of a candidate it is, therefore, usual to make use of the following
PRAYER.1
Vouchsafe thine aid, Almighty Father of the Universe, to this our present convention, and grant that this candidate for Masonry may dedicate and devote his life to thy service, and become a true and faithful brother among us. Endue him with a competency of thy divine wisdom, that by the secrets of our art he may be better enabled to display the beauties of godliness to the honor of thy holy name. So mote it be.—Amen.
THE RITE OF CIRCUMAMBULATION.
The rite of Circumambulation, derived from the Latin verb "circumambulare," to walk around anything, is the name given to that observance in all the religious ceremonies of antiquity, which consisted in a procession around an altar or some other sacred object.
Thus, in Greece, the priests and the people, when engaged in their sacrificial rites, always walked three times around the altar while singing a sacred hymn. Macrobius tells us that this ceremony had a reference to the motion of the heavenly bodies, which, according to the ancient poets and philosophers, produced a harmonious sound, inaudible to mortal ears, which was called "the music of the spheres." Hence, in making this procession around the altar, great care was taken to move in imitation of the apparent course of the sun. For this purpose, they commenced at the east, and proceeding by the way of the south to the west, and thence by the north, they arrived at the east again. By this method, it will be perceived that the right side was always nearest to the altar.
Much stress was laid by the ancients on the necessity of keeping the altar on the right hand of the persons moving around, because it was in this way only that the apparent motion of the sun from east to west could be imitated. Thus Plautus, the Roman poet, makes one of his characters say, "If you would do reverence to the gods, you must turn to the right hand;" and Gronovius, in commenting on this passage, says that the ancients, "in worshiping and praying to the gods, were accustomed to turn to the right hand." In one of the hymns of Callimachus, supposed to have been chanted by the priests of Apollo, it is said, "We imitate the example of the sun, and follow his benevolent course." Virgil describes Corynæus as purifying his companions at the funeral of Misenus by passing three times around them, and at the same time aspersing them with the lustral water, which action he could not have conveniently performed, unless he had moved with his right hand toward them, thus making his circuit from east to west by the south.
In fact, the ceremony of circumambulation was, among the Romans, so intimately connected with every religious rite of expiation or purification, that the same word, "lustrare," came at length to signify both to purify, which was its original meaning, and also to walk around anything.
Among the Hindoos, the rite of circumambulation was always practiced as a religious ceremony, and a Brahmin, on rising from his bed in the morning, having first adored the sun, while directing his face to the east, then proceeds by the way of the south to the west, exclaiming at the same time, "I follow the course of the sun."
The Druids preserved this rite of circumambulation in their mystical dance around the cairn or altar of sacred stone. On these occasions, the priest always made three circuits, from east to west, around the altar, having it on his right hand, and accompanied by all the worshipers. And this sacred journey was nailed, in the Celtic language, Deiseal, from two words, signifying the right hand and the sun, in allusion to the mystical object of the ceremony and the peculiar manner in which it was performed.
Hence we find, in the universal prevalence of this ceremony and in the invariable mode of passing from the east to the west by the way of the south, with, consequently, the right hand on side to the altar, a pregnant evidence of the common source of all these rites from some primitive origin, to which Freemasonry is also indebted for its existence. The circumambulation among the Pagan nations was referred to the great doctrine of Sabaism, or sun-worship. Freemasonry alone has preserved the primitive meaning, which was a symbolic allusion to the sun as the source of physical light, and the most wonderful work of the Grand Architect of the Universe. The reason assigned for the ceremony in the modern lectures of Webb and Cross is absolutely beneath criticism. The Lodge represents the world; the three principal officers represent the sun in his three principal positions—at rising, at meridian, and at setting. The circumambulation, therefore, alludes to the apparent course of the solar orb, through these points, around the world. This is with us its astronomical symbolism. But its intellectual symbolism is, that the circumambulation and the obstructions at various points refer to the labors and difficulties of the student in his progress from intellectual darkness or ignorance to intellectual light or TRUTH.
The following passage of Scripture is used during the ceremony:
Behold, how good and how pleasant it is for brethren to dwell together in unity!
It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard; that went down to the skirts of his garments;
As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the
Lord commanded the blessing, even life for evermore.—Psalm cxxxiii.
The great teaching of this Psalm is Brotherly Love, that virtue which forms the most prominent tenet of the Masonic Order. And it teaches the lesson, too, precisely as we do, by a symbol, comparing it to the precious ointment used in the consecration of the High Priest, whose delightful perfume filled the whole place with its odor. The ointment was poured upon the head in such quantity, that, being directed by the anointer in different ways in the form of a cross, it flowed at length down the beard, and finally dropped
