THE THREE POINTS, OR HIEROGLYPHIC. IN the Magazine for June, (page 236,) we gave a short essay on the above hieroglyphic, from the pen of Br. Yates, in which reference was made to the explanation given of it by Br. Mackey in his Masonic Lexicon. In a note to a business letter, since received from Br. Mackey, he says: "I cannot agree with the writer in tracing the origin of the abbreviation to so remote a derivation. As the parallelogram is used to designate the word "Lodge," because it is the representation of the "oblongnate square," which is said to be the form of our Lodge, so do I think that the three dots alluded symbolically to Masonry, as signifying the three degrees, the three lights, the three supports, &c."

We do not, of course, in matters of this nature, hold ourselves responsible for the correctness of the speculations of any of our correspondents. We are always happy, however, to lay them before our readers; because, the obvious tendency of such inquiries, is to lead the intelligent mind into a train of investigation, quite too much neglected by our Brethren. We allude to the origin and true interpretation of Masonic symbols, or hieroglyphics. It is undeniably true, that in the same proportion in which these are understood, the mystical moral beauties of Freemasonry are developed and appreciated. And it is a matter of deep and sincere regret to every well informed Mason, that many of the most beautifully expressive symbols, used by our ancient Brethren to illustrate the hidden mysteries and ceremonials of the Order, have been lost through the lapse of time, or rejected from the want of sufficient knowledge to interpret them. Their place has been, in some measure, supplied by others; but this has not always been done with good taste nor proper discrimination. Any attempt to correct these mistakes, or to restore the originals, would, probably, be regarded by a very considerable portion of our Brethren, as inexpedient; and by others, as radical innovations, on what they, in their wisdom, esteem to be the "ancient landmarks." But it may be well that we should all understand, that many of the Masonic symbols, at present in

use in this country, are of American origin, and are not used by our European Brethren. On the contrary, many of those used in Europe, are not understood, and would not be acknowledged by us as legitimate. An examination of the Diplomas, or Grand Lodge Certificates, with which every foreign Brother is required to furnish himself, will establish the truth of this. Or, if we take the English Tracing Board, instead of a five pointed Star, we find one of seven points.* We also find the "Lewis," (formerly known in our Lodges, but now rejected,) the " pencil" and "skerrit," (as working tools,) and other emblems, equally unintelligible to most of our American Brethren. But the evil does not stop here. There are other and more essential differences, to which we may not, in this place, more particularly refer. We are all ready to admit that this is a state of things which ought not to exist, and yet we manifest very little disposition to seek the remedy.

To return to the hieroglyphic .. As the character is here represented, and in the form in which it is generally used, it cannot, we think, be received as a Masonic symbol, or as having any special Masonic application or significance. It is, as is very justly stated by Br. Mackey in his Lexicon, an abbreviation, and nothing more. We have not the remotest idea, or the slightest evidence, that it was ever intended to be regarded as symbolical of the three degrees, the three supports, or the three lights. Its use is almost exclusively confined to our French Brethren, and is employed by them irrespective of any such application. They use it in all their official documents, whether emanating from a Lodge of three degrees, or the Supreme Council of thirtythree, and invariably as an abbreviation, thus: "L' Excel.. et Parf.. F... ASTIER, 30°." [The Excellent and Perfect Brother Astier, of 30 degrees.] "L' Orat.. de la Gr.. L..." [The Orator of the Grand Lodge.] In the last word of the latter example, it is used instead of the parallelogram, and if intended to be received as anything more than a mark of abbreviation, would signify the Lodge, instead of the three lights, &c. Again-" Avoir addressé au G.·. A.'. de l'Universe." These examples are sufficient to show the sense in which it is understood and used by our French Brethren, to whom we are indebted for it. We think nothing more can properly be made of it, in the form in which it is generally printed in Masonic documents.

But let us inquire whether the idea of the use of the three points as an abbreviation, is not derived from a legitimate Masonic symbol, not less beautiful

*The lecture, however, makes no reference to the number of the points. That is American. Nor has the star itself a Christian reference. That is American also. The double triangle was, and is, in Europe, an emblem of ancient Craft Masonry. It has five points, but was never designed to represent a star, though it has probably been mistaken for, and given birth to, that emblem, in this country. The blazing star is not necessarily restricted in the number of its points.

than expressive, the origin and true significance of which have been lost sight of by our French Brethren, and the existence of which is unknown in the practical Freemasonry of the present day.

The Essenes practised the rites of Freemasonry. The Tetragrammaton, or Ineffable Name of Deity, was preserved and transmitted by them. It was always communicated in a whisper, and under such a disguised form, that, while its component parts were universally known, the connected whole was an incommunicable mystery. They used, says the learned Dr. Oliver, in common with the whole Jewish nation, the ancient and significant symbol by which this Name was designated, viz.

three jods, with the point kametz placed under them, thus,

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'to ex

press the equality of the three Persons of which they believed the godhead to be composed." This Holy Name they held in the utmost veneration. Calmet says, they believed the name of God to include all things. "He who pronounces it, say they, shakes heaven and earth, and inspires the very angels with astonishment and terror. There is a sovereign authority in this name; it governs the world with its power. The other names and surnames of the Deity, are arranged about it, like officers and soldiers about their sovereigns and generals; from this KING-NAME they receive their orders."

Another celebrated symbol of this august Name, was the disposal of the three points in a radiated form, so as to represent an imperial The letter Shin, too,, (the three points in another form,)

diadem.

was adopted as a mysterious emblem to designate the Tetragrammaton; and hence this letter was supposed to comprehend many valuable qualities. It was, therefore, says the learned Brother before quoted, deeply engraven by the Jews on their phylacteries, both before and behind, to induce the protection of the omnipresent deity it represented.

Another symbol was an equilateral triangle, (still preserving the three

points,) illuminated with a single jod.

This initial letter, jod,

"denotes the thought, the idea of God. It is a ray of Light, say the enraptured cabbalists, which darts a lustre too transcendant to be contemplated by mortal eye; it is a point at which thought pauses, and imagination itself grows giddy and confounded. "Man," says M. Basnage, citing the rabbies, 'may lawfully roll his thoughts from one end of heaven to the other; but they cannot approach that inaccessible Light, that primitive existence, contained in the letter jod."

We submit for the consideration of our respected correspondents, whether they have not mistaken an arbitrary sign of abbreviation, for a legitimate Masonic symbol, and given to it a significancy which does not belong to it. We should be most happy to see the genuine symbol restored to its primitive place and use, but we cannot consent to accept as a substitute for it, a character so entirely devoid of Masonic pertinency and illustration, as the one proposed. As a sign of abbreviation, it is unobjectionable; but here let it stop.*

PETITIONS FOR INITIATION.

Thomaston, Geo. June 9, 1846. Br. MOORE,-To preserve the Ancient Landmarks and the purity of our Order from innovation, should be the wish of all Masons,-to do this, it is necessary, when any point arises which is not clear, to apply to some Brother who is well informed, and such I have always found ready and willing to dispense such light as they may be in possession of, to those less informed.

I wish to propose for your consideration, two questions, which I hope will prove to be of sufficient importance to elicit an answer, either by letter or through your excellent Magazine.

1st. Has any one the power to withdraw the Petition of a Candidate, after it has been regularly read and received by the Lodge? And is not the Lodge violating the ancient usage, to suffer it to be withdrawn, even though a majority of the members be in favor of such a course?

My humble conviction is, that after a Petition has been received by the Lodge, it is then the property of the Lodge, and the only way to dispose of it is by the ballot box. It would be presumption in me to offer my reasons for this conviction, or to hint, even, at the evil of suffering a petition to be withdrawn, by the friends of the petitioner, to save him from the mortification of being rejected.

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2d. The next point is not so much a question, as to ask how to be relieved from what you will see to be peculiar and embarrassing circumstances. Suppose an individual wishes to become a member of our Institution; he has his petition properly drawn up and duly recommended by a Brother, whom you know to be a good man and true." You are asked to "vouch" for the petitioner, and although you are not as well acquainted with him as you might wish to be, yet your confidence in the Brother who recommends him, induces you to "vouch" for him. Now, suppose, after this, before the petition is acted upon, you become dissatisfied with the qualifications of the candidate, so much so that you cannot conscientiously vote for his being received. What course would you then adopt?

As my ignorance is already shown, it will not make it worse by stating what I think would be the proper course. When the petition is called up, I think, the voucher should state to the Lodge, that, since signing the petition, he has become dissatisfied with the candidate, giving his reasons, and so withdraw his name as voucher. If no other Brother then vouches in his place, the petition of course is not received. I don't know that I have authority for my notions, and it is this doubt which induces me to apply to you for information.

With great respect,

J. W. W. DRAKE, P. M.

*The use of the three points in the worship of Ogmius, or Hercules, as noticed by Vallancy, probably had reference to the last and greatest of his twelve labors, that of bringing upon earth the three-headed dog Cerberus. His figure in the British Museum, may perhaps be symbolical of his deified nature, or of the two serpents sent by Juno to devour him, and of the eleventh of his celebrated labors,-obtaining the apples from the garden of Hesperides. It is to be remembered, however, that most of the symbols, as well as the ritual of the genuine mysteries, were adopted into, and corrupted by, the spurious mystic worship. This may have been the case with the symbol in question.

The practice referred to by our correspondent in his first inquiry, is, we believe, peculiar to the Lodges in the United States, where it prevails to a considerable extent. It is, nevertheless, in our judgment, a wrong and a dangerous practice,-one which is neither sanctioned by the regula tions nor authorized by the usages of the Institution. The Constitutions provide, that applications for initiation shall be made in writing and laid before the Lodge,—that they shall lie over one calendar month, (except in cases where dispensations are obtained,) in order that due inquiry may be made into the character of the candidates. The ballot is then taken, and if it be unanimously in favor of the applicant, he is admitted; if otherwise, he is rejected, and the record is made accordingly. No provision for a different disposition of applications for the degrees, is made by the Constitutions, and any different practice we hold to be unauthorized and irregular. If the petitioner be unworthy to receive the honors of the Institution, it is the duty of the Lodge to which he applies, to reject him ; and thus render it difficult, if not impossible, for him to gain admission elsewhere. This is a sacred duty, which the Lodge owes to itself and to the Fraternity. It has no right to shrink from the discharge of it, though it may sometimes be attended with unpleasant consequences. If the petitioner be allowed, through his friends, to withdraw his petition, he is at full liberty to apply to another Lodge, if there be another in his place of residence, or, in case he change his residence, wherever he may reside; and in this way, though unworthy, he may succeed in gaining admission, to the serious detriment of the character of the whole Fraternity.

There may be special reasons why, in certain cases, a candidate should be allowed to withdraw his petition (as a change of pecuniary circumstances, or removal from the town); but these form exceptions to the rule. And even in such cases, it would be preferable to proceed with the ballot, and if the applicant be admitted, to return him his deposit, with a certified copy of the record, stating the circumstances.

We are aware that a different practice prevails in many of our Lodges, and that it is attempted to be justified by the practice of legislative assemblies, in allowing petitioners "leave to withdraw." But Lodges are not legislative bodies, nor are they governed, in the admission of candidates, by Parliamentary laws.

It is undoubtedly true, that a worthy candidate may sometimes be rejected through individual prejudice or personal dislike, and that the mortification of such a result might be spared to him, were his friends at liberty to withdraw his name before the ballot is taken. But such instances are of rare occurrence, and the evil arising from them is not sufficient to counterbalance the greater evil which would result from permitting the unworthy to escape, without the restriction imposed by a rejection, on