its outward and extrinsic form. He must not suppose that
certain usages and ceremonies, which exist at this day, but which, even
now, are subject to extensive variations in different countries,
constitute the sum and substance of Freemasonry. "Prudent antiquity," says
Lord Coke, "did for more solemnity and better memory and observation of
that which is to be done, express substances under ceremonies." But it
must be always remembered that the ceremony is not the substance. It is
but the outer garment which covers and perhaps adorns it, as clothing does
the human figure. But divest man of that outward apparel, and you still
have the microcosm, the wondrous creation, with all his nerves, and bones,
and muscles, and, above all, with his brain, and thoughts, and feelings.
And so take from Masonry these external ceremonies, and you still have
remaining its philosophy and science. These have, of course, always
continued the same, while the ceremonies have varied in different ages,
and still vary in different countries.

The definition of Freemasonry that it is "a science of morality, veiled in
allegory, and illustrated by symbols," has been so often quoted, that,
were it not for its beauty, it would become wearisome. But this definition
contains the exact principle that has just been enunciated. Freemasonry
is a science--a philosophy--a system of doctrines which is taught, in a
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, th