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,[27] 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 theatres, 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." [28]

This speculative and operative society[29]--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