bolism of the Lost Word has
reference exclusively to the design and the objects of the institution.

First, let us define the symbol, and then investigate its interpretation.

The mythical history of Freemasonry informs us that there once existed a
WORD of surpassing value, and claiming a profound veneration; that this
Word was known to but few; that it was at length lost; and that a
temporary substitute for it was adopted. But as the very philosophy of
Masonry teaches us that there can be no death without a resurrection,--no
decay without a subsequent restoration,--on the same principle it follows
that the loss of the Word must suppose its eventual recovery.

Now, this it is, precisely, that constitutes the myth of the Lost Word and
the search for it. No matter what was the word, no matter how it was lost,
nor why a substitute was provided, nor when nor where it was recovered.
These are all points of subsidiary importance, necessary, it is true, for
knowing the legendary history, but not necessary for understanding the
symbolism. The only term of the myth that is to be regarded in the study
of its interpretation, is the abstract idea of a word lost and afterwards
recovered.

This, then, points us to the goal to which we must direct our steps in the
pursuit of the investigation.

But the symbolism, referring in this case, as I have already said, solely
to the great design of Freemasonry, the nature of that design at once
suggests itself as a preliminary subject of inquiry in the investigation.

What, then, is the design of Freemasonry? A very large majority of its
disciples, looking only to its practical results, as seen in the every-day
business of life,--to the noble charities which it dispenses, to the tears
of widows which it has dried, to the cries of orphans which it has hushed,
to the wants of the destitute which it has supplied,--arrive with too much
rapidity at the conclusion that Charity, and that, too, in its least
exalted sense of eleemosynary aid, is the great design of the institution.

Others, with a still more contracted view, remembering the pleasant
reunions at their lodge banquets, the unreserved communications which are
thus encouraged, and the solemn obligations of mutual trust and
confidence that are continually inculcated, believe that it was intended
solely to promote the social sentiments and cement the bonds of
friendship.

But, although the modern lectures inform us that Brotherly Love