ty-eight, dividing them into series of one,
three, five, seven, nine, and eleven. The error of making an even number,
which was a violation of the Pythagorean principle of odd numbers as the
symbol of perfection, was corrected in the Hemming lectures, adopted at
the union of the two Grand Lodges of England, by striking out the eleven,
which was also objectionable as receiving a sectarian explanation. In this
country the number was still further reduced to _fifteen_, divided into
three series of _three, five_, and _seven_. I shall adopt this American
division in explaining the symbolism, although, after all, the particular
number of the steps, or the peculiar method of their division into
series, will not in any way affect the general symbolism of the whole
legend.

The candidate, then, in the second degree of Masonry, represents a man
starting forth on the journey of life, with the great task before him of
self-improvement. For the faithful performance of this task, a reward is
promised, which reward consists in the development of all his intellectual
faculties, the moral and spiritual elevation of his character, and the
acquisition of truth and knowledge. Now, the attainment of this moral and
intellectual condition supposes an elevation of character, an ascent from
a lower to a higher life, and a passage of toil and difficulty, through
rudimentary instruction, to the full fruition of wisdom. This is therefore
beautifully symbolized by the Winding Stairs; at whose foot the aspirant
stands ready to climb the toilsome steep, while at its top is placed "that
hieroglyphic bright which none but Craftsmen ever saw," as the emblem of
divine truth. And hence a distinguished writer has said that "these steps,
like all the masonic symbols, are illustrative of discipline and doctrine,
as well as of natural, mathematical, and metaphysical science, and open to
us an extensive range of moral and speculative inquiry."

The candidate, incited by the love of virtue and the desire of knowledge,
and withal eager for the reward of truth which is set before him, begins
at once the toilsome ascent. At each division he pauses to gather
instruction from the symbolism which these divisions present to his
attention.

At the first pause which he makes he is instructed in the peculiar
organization of the order of which he has become a disciple. But the
information here given, if taken in its naked, literal sense, is barren,
and unworthy of his l