CHROMATIC CALENDAR. THE FIVE POINTS.
COLORS, ELEMENTS, AND POINTS, OF THE FIVE RULERS
BLACK,
RED.
GREEN.
WHITE.
YELLOW.
In the great Temple, usually known as the Ocean Banner Monastery, at Honam, a suburb of Canton, China, we find four colossal idols occupying a large porch, each image being painted a different color. Ch'i-kwoh, who rules the north and grants propitious winds, is dark ; Kwang-muh is red, and to him it is given to rule the south and control the fire, air, and water; To-man' rules the west, and grants or withholds rain, his color being white; while Chang-tsang, whose color is green, rules the winds and keeps them within their proper bounds, his supreme control being exercised over the east. The old custom of associating colors with the four quarters of the globe has probably led to the habit of deseribing the winds from these respective points as possessed of the same Colors. The fifth, the earth, the central remaining point, still is conjectural. Thus, we also find in China a set of deities known as the five rulers; their colors, elements, and points may be thus represented as in the table.
| Black. | Water | North | Back. |
| Red.. | Fire. | South | Breast. |
| Green. | Wood | East. | Mouth. |
| White. | Metal. | West. | Knee. |
| Yeliow. | Earth | Middle. | Foot. |
COLORS, ELEMENTS, AND POINTS, OF THE FIVE RULERS
These again are in turn associated with the planets, and the study of Chinese and Babylonian planetcolors is full of curious points of similarity.
BLACK,
typifying the north, has two direct opponents in symbolic colors, and these are red and white.
The first as implying ignorance arising from evil passions, the second indicating ignorance of mind.
Red-black is called in Hebrew Heum, from which comes Heume, an enclosing wall. Black from white, in Hebrew, is Seh-her, signifying the dawn of light to the mind of the Masonic profane, the hand to back, as the words of wisdom are about to be spoken.
In the Egyptian, the black Osiris appears at the commencement of the Funereal Ritual, representing the state of the soul which passes into the world of light.
Anubis, one of the sons of Osiris, who weighs the soul in the seales of Amenti, and is the god of the dead, is black. The Conductor, or Master of Ceremonies, Thoth Psychopompe, has the head of the black Ibis (see Truth).
RED.
In Hebrew, the fire of love, which burns in the south, is are, to bum, On Egyptian monuments, and in their temples, the flesh of men is painted red, and that of women, yellow. The same diflerence exists between the gods and godde'es, except where specialiy otherwise defined. Mill's name in Hebrew signifies red, and as the image of fire is love, it is the universal tie of beings from breast to breast.
GREEN.
pronounced yeh'-rek, meaning green thing, verdure. pronounced rake-eh-ah meaning vault of heaven, the firmament, also the winds. Green designates the beginning, the creation, the birth, as the world was called into being in the wisdom of God by his word of mouth, and Light was to appear in the East.
Phtha was the Egyptian Creator of the world; he was at times represented with his flesh painted green, and holding a scepter of four colors, red, blue, green, and yellow: fire, air, water, and earth. The god Lunus, the Moon, in Hebrew pronounced yeh-rak', is formed of one of the roots of green, signifying to found or set in order. Green is the symbolof Victory as well as Hope, in the symbolic colors (see Green).
WHITE.
He-ur, to be white; Heurim, meaning to be noble and pure. The Egyptian spirits of the dead were clothed in white, like the priests. Phtha, the creator and generator, was frequently robed in a white vestment, symbol of the egg from which he was born, enveloped in the white or albumen. The head of Osiris was draped in a white tunic. While the Chinese metaphorically represented Metal by this color, the Egyptians and Hebrews made it the symbol of Earth.
Its reference to the West would imply the first point whereat the profane bent the knee in supplication to the Deity.
YELLOW.
pronounced tsaw-hab', gold color, designates a radiation of light, signifying to shine, to be resplendent. Man, or the male principle, symbolized by ardent fire, was represented by red, and the female principle, identified with the idea of light or flame, represented by yellow or light-colored earth, over which the swift-footed mesenger bears the tidings of a Freemason's distress and the return of obligatory succor. This light of the fire, the female of Divine beauty, the Egyptian Venus, was called Athor, signifying dwelling of Horus, and was as represented in the engraving.
CHURCH, .FREEMASONS OF THE.
An Architectural College was organized in London, in the year 1842, under the name of Freemasons of the Chureh for the Recovery, Maintenance, and Furtherance of the True Principles and Practice of Architecture. The founders announced their objects to be "the rediscovery of the ancient principles of architecture; the sanction of good principles of building, and the condemnation of bad ones; the exercise of scientific and experienced judgment in the choice and use of the most proper materials ; the infusion, maintenance, and advancement of science throughout architecture ; and eventualiy, by developing the powers of the College upon a just and beneficial footing, to reform the whole practice of architecture, to raise it from its present vituperated condition, and to bring around it the same unquestioned honor which is at present enjoyed by almost every other profession" (Builder, volume 1, page 23).
One of their own members has said that "the title was not intended to express any conformity, with the general body of Freemasons, but rather as indicative of the professed views of the College, namely, recovery, maintenance, and furtherance of the free principles and practice of architecture." And that, in addition, they made it an object of their exertions to preserve or eflect the restoration of architectural remains of antiquity threatened unnecessarily with demolition or endangered by decay. But it is evident, from the close connection of modern Freemasonry with the building gilds of the Middle Ages, that any investigations into the condition of medieval architecture must throw light on Masonic history.
CIPRIANI, JEAN BAPTISTE.
Born in 1727, died in 1785. A famous Florentine artist, who came to England in 1755, and co-operated with Bartolozzi in the production of the frontispiece of the 1784 edition of the Book of Constitutions.
CIRCLE.
The circle being a figure which returns into itself, and having therefore neither beginning nor end, has been adopted in the symbology of all countries and times as a symbol sometimes of the universe and sometimes of etemity. With this idea in the Zoroastrian mysteries of Persia, and frequently in the Celtic mysteries of Druidism, the temple of initiation was circular. In the obsolete lectures of the old English system, it was said that "the circle has ever been considered symbolical of the Deity; for as a circle appears to have neither beginning nor end, it may be justly considered a type of God, without either beginning of days or ending of years. It also reminds us of a future state, where we hope to enjoy everlasting happiness and joy.'' But whatever refers especialiy to the Masonic symbolism of the circle ,will be more appropriately contained in the article on the Point within a Circle.
CIRCLES.
The name in German is Kränzchen.
There are in Germany many small Masonic clubs, or Circles, which are formed in subordination to some Lodge which exercises a supervision over them and is responsible for their good behavior to the Grand Lodge, by whose permission they have been established. The members devote themselves to Maconic work, organize lectures, ete., and acquire a Masonic library (see Ars Quatuor Coronatorum, ix, 66).
CIRCUIT.
Fort, in his Early History and Antiquities of Freemasonry, says: "Northern kings, immediately upon acceding to the throne, made a 'gait' or procession about their realms. According to the Scandinavian laws, when real property was sold, granted, or conveyed, the transfer of possession was incomplete until a circuit was made around the estate by the buyer and vendor, in which tour all the inhabitants of the nearest hamlet united . . . .
"During the instaliation ceremonies of the Master of a Masonic Lodge, a procession of all the Craftsmen march around the room before the Master, to whom an appropriate salute is tendered. This Circuit is designed to signify that the new incumbent reduces the Lodge to his possession in this symbolic manner" (Fort's Early History, page 320; see aliso Circumambulation).
CIRCULAR TEMPLES.
These were used in the initiations of the religion or Zoroaster. Like the square temples of Freemasonry, and the other mysteries, they were symbolic of the world; and the symbol was completed by making the circumference of the circle a representation of the zodiac. In the mysteries of Druidism also, the temples were sometimes circular.
CIRCUMAMBULATION, RITE OF.
Circumambulation is the name given by sacred archeologists to that religious rite in the ancient initiatians which consisted in a formal procession around the altar, or other holy and consecrated object. The same Rite exists in Freemasonry.
In ancient Greece, when the priests were engaged in the rite of sacrifice, they and the people always walked three times round the altar while singing a sacred hymn. In making this procession, great care was taken to move in imitation of the course of the sun. For this purpose; they commenced at the east, and passing on by the way of the south to the west and thence by the north, they arrived at the east again.
The strophe of the ancient hymn was sung in going from the east to the West : the antistrophe in returning to the east, and the epode while standing still. The strophe in Greek choral poetry was the first in a pair of two corresponding stanzas, or rhymed lines ; the second being called the antistrophe. The epode was the name for the last part of an ancient ode or poem.
In this procession, as it will be observed, the right hand was always placed to the altar.
"After this," says Potter, "they stood about the altar, and the priest, turning towards the right hand, went round it and sprinkled it with meal and holy water", (Antiquities of Greece, Book II, chapter iv, page 206).
This ceremony the Greeks called moving, from the right to the right, which was the direction of the motion, and the Romans applied to it the term dextrovorsum, or dextrorsum, which signifies the same thing. Thus, Plautus (Curculis, 1,1, 70), makes Palinurus, a character in his comedy of Curculio, say: "If you would do reverence to the gods, you must turn to the right hand," Si deos salutas dextroversum censeo. Gronovius, in commenting on this passage of Plautus, says : ''In worshiping and praying to the gods, they were accustomed to tum to the right hand."
A hymn of Callimachus has been preserved, which is said to have been chanted by the priests of Apolio at Delos, while performing this ceremony of circumambulation, the substance of which is ''we imitate the example of the sun, and follow his benevolent course. "
Among the Romans, the ceremony of circumambulatin was always used in the rites of sacrifice, of expiation or purification. Thus, Vergil (Aeneid, vi, 229), describes Corynacus as purifying his companions at the funeral of Misenus, by passing three times around them while aspersing them with the lustral waters; and to do so conveniently, it was necessary that he should have moved with his right hand toward them.
Idem ter socios pura circumtulit unda,
Spargens rore levi et ramo felicis olivae.
That is:
Thrice with pure water compass'd he the crew,
Sprinkling, with olive branch, the gentle dew.
In fact, so common was it to unite the ceremony of circumambulation with that of explation or purification, or, in other words, to make a circuitous procession in performing the latter rite, that the term lustrare, whose primitive meaning is to purify, came at last to be synonymous with circumire, to walk round anything, and hence a purification and a circumambulation were often expressed by the same word.
The circuit of sacred places as a significant religious rite has many recorded examples. William Simpson (The Jonah Legend, page 18), says: "With the Semites there is one example which appears to ba a good illustration of the principle. The pilgrims of Mecca perform what is considered to be a very sacred part of the ceremonies ; that is, the tawuf. or circumambulation of the Kaabah. The reason given for this is that the first Kaabah was an imitation of the celestial throne which is constantly being circumambulated by the angels. Going round sacred places and things is not peculiar to the Semites; it is a ritualistic custom that can be traced through most parts of the ancient world, and in many cases it is continued down to our own times. Being part of the ritual at the Kaabah, it is not difficult to understand how it gave birth to the mythos of the angels and the throne."
Among the Hindus, the same Rite of Circumambulation has always been practised. As an instance, we may cite the ceremonies which are to be performed by a Brahman, upon first rising from bed in the morning, an accurate account of which has been given by Colebrooke in the sixth volume of the Asiatic Researches.
The priest having first adored the sun, while directing his face to the east, then walks toward the west by the way of the south, saying, at the same time, "I follow the course of the sun," which he thus explains: "As the sun in his course moves round the world by way of the south, so do I follow that luminary, to obtain the benefit arising from a journey round the earth by the way of the south.''
Lastly, we may refer to the preservation of this Rite among the Druids, whose "mystical dance" around the caim, or heap of sacred stones, was in the opinion of Brother Mackey nothing more nor less than the Rite of Circumambulation.
On these occasions, the priest always made three circuits from east to west, by the right hand, around the altar or cairn, accompanied by all the worshipers. And so sacred was the rite once considered, that we learn from Toland (Celtic Religion and Learning, II, xvii), that in the Scottish Isles, once a principal seat of the Druidical religion, the people "never come to the ancient sacrificing and fire-hallowing cairns, but they walk three times around them, from east to west, according to the course of the sun.'' This sanctified tour, or round by the south, he observes, is called Deaseal, as the contrary, or unhallowed one by the north, is called Tuapholl. And, he further remarks, that this word Deaseal was derived ''from Deas, the right (understanding in this case the hand) and soil, one of the ancient names of the sun ; the right hand in this round being ever next the heap.''
This Rite of Circumambulation undoubtedly refers to the doctrine of sun-worship, because the circumambulation was always made around the sacred place, just as the sun was supposed to move around the earth; and although the dogma of sun-worship does not of course exist in Freemasonry, we find an allusion to it in the Rite of Circumambulation, which it preserves, as well as in the position of the officers of a Lodge and in the symbol of a point within a circle.
The Rite of Circumambulation may not be without some suggestion of the old ceremony of beating the bounds or, as it is called in Scotland, riding the marches, a custom still observed in some cities. The procession usually started and ended at the town cross if there should be one. So much we are told on page 16 of By-Gone Church Life in Scotland in an essay by Reverend George S. Tyack.
A more elaborate discussion of the old ceremony of beating the bounds is given by John T. Page in the collection of essays contained in Curious Church Customs edited by William Andrews. From this we learn that in the early days when deities were called into existence at the will of any human power we may note the fact that somewhere between the years 715 and 672 B.c. Numa Pompilius introduced to the Roman cities the worship of the god, Terminus. The king originated a plan by which the fields of the cities were separated from each other by means of boundary stones. These were dedicated and made sacred to a god Terminus. Terminalia, as the Feast of Terminus was called, was celebrated annualiy on the 23rd of February. On this day the people turned out in force and visiting the several boundary stones, bedecked them out with flowers and performed various sacrificial rites with great rejoicing.
From the seventh century before Christ to the present time is a long step, but it is generaliy admitted that in this yearly Terminalia of the ancient Romans we have the germ of the custom known as beating the bounds ,which in many parishes throughout England is still carried out either annually or every third or seventh year as the case may be.
The early Christians readily adopted some of the heathen customs to their own requirements. Thus we soon find them making a perambulation around their fields accompanied by their bishops and clergy. They repeated litanies and implored God to avert plague and pestilence and to enable them in due season to reap the fruits of the earth. We find these processions recorded as early as the 550th year of the Christian era.
The curious custom of whipping during these processions around the bounds of any particular locality came to form a part of the ceremony. In order that the boundaries of the parish might be deeply impressed on the younger portion of the community, it became common to publicly whip a boy while he was near one of these landmarks in the course of the procession. In order to encourage the youngsters to undergo this treatment, we find that a present was usually given to them at the close of the proceedings.
Something of the same sort has been preserved in certain religious observances whenever a piece of property has been dedicated for sacred use. Then the procession marches around the various boundary marks and dedicates them solemnly.
In all this there is a kinship showing the ancient source of the Rite of Circumambulation.
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