CHAPTER XL. MASONIC SYMBOLS.-THE GLOBES. THE celestial and terrestrial globes are employed as symbols in Freemasonry to signify the universal extension of the institution, and its relation both to the higher sphere into which we hope to enter, and to this lower world in which we at present exist. They are exhibited as placed upon the summits of two pillars, the symbolic meaning of which will be explained in another chapter. Before the spherical form of the world was known, and whilst it was generally supposed to be an extended plain, the globe was in use as a symbol in some of the ancient mysteries, particularly in those of Egypt, to represent the Supreme God and His all-controlling power and universal dominion. It was used, also, as a symbol of universal power amongst the Mexicans. The wide diffusion and general use of this symbol, may be regarded as proof of its very high antiquity, and entitle it to be considered as a trace of the primitive, divinely revealed religion. It was however, a mere orb or sphere, bearing on its surface no representation either of the heavens or of the earth. The orb, as a symbol of power, often appears in the figures of heathen deities, held in their right hand. The perfection of its form, destitute of all angles and inequalities of surface, every point of its surface being equally distant from the unseen centre, very naturally suggests its use as a symbol of the universe, and of the power which extends equally to all parts of the universe. Thus, also, the orb is placed as an emblem of power in the hands of our sovereigns at their coronation. At what date the celestial and terrestrial globes began to be employed as Masonic symbols in the way they now are, it is perhaps impossible to ascertain; but the knowledge which we have of the history of the sciences of geography and astronomy compels us to regard it as one of the improvements made in speculative Masonry in modern times. The globe or orb, however, appears to have been a very ancient Masonic symbol; and the idea of its relation to the form of the heavens was probably present to the minds of the ancient Masons, when they had no thought of connecting it with that of the earth. The aspect of the heavens, indeed, naturally suggests the idea of sphericity; and the ancients, whilst they erred in their opinion as to the form of the earth, and had no notion of its sphericity, regarded the heavens as a sphere revolving around it. We cannot look upon the terrestrial globe, with the continents and oceans delineated on its surface, the multitude of islands, the mountain chains which divide nations, and the rivers which connect them as arteries of commerce, without thinking of the duties which belong to us as members of an institution which extends to all countries and all nations, seeking to unite them in one fraternal bond, and to promote the good of all. We cannot look upon the celestial globe, without being impressed with a sense of the greatness of Him who "telleth the number of the stars and calleth them all by their names" (Ps. cxlvii. 4). Both globes, as they teach us how day and night succeed one another continually, by the revolution of the earth around its axis, one portion of its surface after another being presented to the sun; how the changes of the seasons are occasioned by its annual revolution around the sun; and how all the orbs of heaven keep with perfect regularity their ever-changing positions in the sky, suggest thoughts of the wisdom and goodness of the Great Architect of the Universe. They present subjects of thought on which the more we dwell, we must be the more filled with admiration, with awe, and with gratitude. And as we consider how God's goodness towards us is displayed in the physical constitution of the earth which we inhabit, so that, for example, we derive incalculable benefits from the distribution of land and water on its surface; how also the fitness of the earth for human habitation depends on its relation to the distant orbs of heaven, the sun giving us light by day, and the moon and stars by night; the heat which is necessary for our life, and for the earth's productiveness, coming from the sun; and the very coal which we dig up for fuel having been formed of the rich vegetation which covered the earth, through the influence of the sun's heat, countless years and ages past,-we are moved to cry out with the psalmist, "O Lord, how manifold are Thy works, in wisdom hast Thou made them all" (Ps. civ. 24), and to "praise the Lord for His goodness, and for His wonderful works to the children of men" (Ps. cvii. 8). The contemplation of God's goodness towards us, and of His continual care over us-a care which extends to the circulation of every particle of the blood which flows through the most minute of our veins, as much as to the revolutions of the glorious orbs, the magnitude of which exceeds the very grasp of our minds, so that although we may state it in words, we cannot conceive of it aright-is calculated to inspire our hearts with the wish to embrace in our charity the whole multitude of our fellow-men and to do good as we have opportunity, without regard to diversity of race or distinctions of nationality. The contemplation of the globes is also calculated to excite in us a desire for increased knowledge of the sciences, particularly of those of geography and astronomy. These, and indeed all the sciences, as has already been observed, it has ever been one of the objects of Freemasonry to promote, because their study is always beneficial to the mind which engages in it, and their advancement is useful to mankind. In illustration of the usefulness of the sciences of geography and astronomy, it may be sufficient to refer to the value of accurate maps and charts for the guidance of the navigator, and to the means which he possesses of determining his place upon the wide ocean by observation of the heavenly bodies, of which a notable example, calculated to produce a very deep impression on every thoughtful mind, is to be found in the case of Jupiter's satellites, orbs invisible to the naked eye, but by observation of which the skilful navigator is able to correct errors which may have occurred in his reckoning, and to ensure his safety from perils in which otherwise he might have been involved to his destruction. Some remarks which might appropriately enough have been introduced here are reserved for a subsequent chapter, on the symbol W-E; and the reader may perhaps do well to compare the one chapter with the other. CHAPTER XLI. MASONIC SYMBOLS.-THE PILLAR.-THE TWO PILLARS. Some PILLARS are much employed as masonic symbols. times a single pillar is represented, having a capital adorned with leaves, and surmounted by a terrestrial globe; sometimes two pillars stand together; and sometimes three. The pillar is always a symbol of support and stability. It calls us to think of our continual dependence on God for support in all our undertakings, and for the stability of all our works. It reminds us that He upholds the world by His power, and therefore it is fitly surmounted in Masonic symbolism by the globe, either celestial or terrestrial; for the world which God upholds is the cosmos, the whole universe. It reminds us also how He led His people through the wilderness, going before them in a pillar of cloud by day, and in a pillar of fire by night, and encourages us to put our trust in Him always for guidance and protection. Moreover, it leads us to think of the promise to those who trust in Him and serve Him, resolutely yet humbly addressing themselves to the discharge of all their duties in this world. "Him that overcometh will I make a pillar in the temple of My God, and he shall go no more out" (Rev. iii. 12). All these considerations, and others along with them, are suggested by the symbolic representation of tro pillars standing together. The one may be regarded as representing the pillar of cloud, and the other the pillar of fire, which guided, the one by day and the other by night, the path of the Jews through the wilderness. It is believed that the two pillars of brass which Solomon |