manner peculiar to itself, by allegories and symbols. This is its internal
character. Its ceremonies are external additions, which affect not its
substance.

Now, when we are about to institute an inquiry into the origin of
Freemasonry, it is of this peculiar system of philosophy that we are to
inquire, and not of the ceremonies which have been foisted on it. If we
pursue any other course we shall assuredly fall into error.

Thus, if we seek the origin and first beginning of the Masonic philosophy,
we must go away back into the ages of remote antiquity, when we shall find
this beginning in the bosom of kindred associations, where the same
philosophy was maintained and taught. But if we confound the ceremonies of
Masonry with the philosophy of Masonry, and seek the origin of the
institution, moulded into outward form as it is to-day, we can scarcely be
required to look farther back than the beginning of the eighteenth
century, and, indeed, not quite so far. For many important modifications
have been made in its rituals since that period.

Having, then, arrived at the conclusion that it is not the Masonic ritual,
but the Masonic philosophy, whose origin we are to investigate, the next
question naturally relates to the peculiar nature of that philosophy.

Now, then, I contend that the philosophy of Freemasonry is engaged in the
contemplation of the divine and human character; of GOD as one eternal,
self-existent being, in contradiction to the mythology of the ancient
peoples, which was burdened with a multitude of gods and goddesses, of
demigods and heroes; of MAN as an immortal being, preparing in the present
life for an eternal future, in like contradiction to the ancient
philosophy, which circumscribed the existence of man to the present life.