flowers; the belly of it was overlaid with network, ornamented by seven wreaths, the Hebrew number of happiness, and beneath the lip of the vase were two rows of pomegranates, one hundred in each row. These superb pillars must have been accounted exceedingly valuable, as well from their material as workmanship, since Nebuchadnezzar thought it worth his while to convey them to Babylon.

A beautiful triad was called into requisition for the decoration of these symbolical pillars, consisting of Lily work-Network-Pomegranates; the former, from the whiteness of its colour, denoted purity and peace, for during the erection of the Temple no instrument of iron was permitted to break the silence or disturb the repose of the building;-the Network was a symbol of unity, from the connection of its meshes, expressive of the unity that was preserved among the workmen by the excellent arrangement of their Lodges;-and the Pomegranate represented plenty, from the exuberance of its seeds, in remembrance of the boundless riches of King Solomon, and the abundance of all necessaries which his munificence had provided for the workmen. This triad is thus moralized on in an old manuscript Ritual in my possession:-"As Network from its meshes denotes unity, Lilywork from its whiteness denotes peace, and Pomegranates from the exuberance of their seeds, denote plenty; so the desire of love, peace, and plenty should animate us to live up to our noble profession by setting a good example to others, which will cause our Brethren to flock together like doves to their windows or sheep to

their fold: then shall we, like the lilies of the valley, be perfect types of innocence and perfection."

The chapiters were surmounted by spherical balls, on which, as we are assured by our traditions, were delineated maps of the earth and heavens, and accounted, although the reasons are by no means clear, to denote Masonry universal. Indeed, the assertion appears to be entirely hypothetical, because it is doubtful whether at that time the earth was known to be globular, or was considered as a flat surface; and as to tracing the several countries of the earth, it is pretty clear that such a process was never attempted. The "Ritual," however, asserts that the place of capitals was supplied by the terrestrial and celestial globes for instruction in the knowledge of geography and astronomy. These sciences were anciently taught, and still ought to be delivered in every Lodge of Fellow-craft Masons; but, unfortunately, from the unfrequency of our meetings, they are now discontinued.

It is also asserted that King Solomon placed them in that conspicuous situation to remind his people, whenever they entered the courts of the Temple, of the remarkable deliverance of the children of Israel from Egyptian bondage by means of a pillar, from which the Jewish cabalists constructed a triad, consisting of Cloud-Smoke-Fire; indicating the presence of JEHOVAH. This is the explanation recorded in the Lectures of Masonry; and it is endorsed by Bishop Patrick, who says, "It is generally thought that these pillars were erected only for ornament, because they supported no part of the

building. But Abarbinel's conjecture is not improbable, that Solomon had respect to the pillar of the cloud and the pillar of fire that went before them and conducted them in the wilderness, and was the token of the Divine providence over them. These he set at the porch or entrance of the Temple (Jachin representing the pillar of the cloud, and Boaz the pillar of fire), praying and hoping that the Divine light and the cloud of his glory would vouchsafe to enter in there, and by them God and His providence would dwell among them in this house." It may be useful to observe further that some of the Jewish doctors have expressed an opinion that the Hebrew word which we translate porch is a general word used for the whole house. The description was given to Solomon by his father, including all the apartments belonging to it; and the Holy Place and the Holy of Holies were perfectly distinct and separated from each other by a partition. David also gave to his son a model of these places as well as of the porch, which opened the way to them both.

LECTURE XLI.

THE WINDING STAIRCASE.

"How came you to the middle chamber? By a winding pair of stairs. How many? Seven, or more. Why seven, or more? Because seven, or more, make a just and perfect Lodge. When you came to the door of the middle chamber, whom did you see? A Warden. How high was the door of the middle chamber? So high that a cowan could not reach to stick a pin in."-FROM AN OBSOLETE RITUAL.

"May the winding staircase teach the Brethren so to number their days that they may apply their hearts unto wisdom."SECTIONAL CHARGE.

PASSING by the above-mentioned pillars, the Fellow-crafts arrived at the foot of a winding staircase, an epitome of that mysterious ascent which led them to the entrance of the middle chamber. These steps, like all other Masonic hieroglyphics, are illustrative of various points in natural, mathematical, and metaphysical science, and open a most extensive range of speculative inquiry. This staircase is grievously misrepresented in Masonic engravings. It was not erected in gradations or stories, but was, in reality, a geometrical construction encircling a hollow space or well, and winding round a central column like a corkscrew, and was denominated cochleus.

It appears that along the north and west sides of

the sanctuary was extended a gallery three stories high, and accessible by means of a winding staircase. These stories did not altogether rise to more than half the height of the temple, and must have given a majesty of appearance to a structure which might have seemed naked without such accompaniments. They were, in fact, a sort of aisles; and Dr. Kitto says, "We have seen some descriptions of the temple which fancifully compare it to our ancient churches, having in front a lofty tower, answering to the porch, and a low aisle running along each side of the main building."

The winding staircase produces many landmarks which are enumerated in the Fellow-crafts' Lecture. The number of steps is, in reality, indeterminate; but for the purposes of Masonry they are stated at three, five, seven, or some greater number, which, amongst the ancients, was always odd, that, in ascending, the same foot might take the first and last step. This peculiarity is applied to the perfection of our Lodges; for although three Brethren rule a Lodge, and five hold it, yet it requires the presence of seven to make it perfect. But they need not all be Masters; as three of that class, with two Fellow-crafts, and the same number of Apprentices, will satisfy the requirements of Masonic law. Hence it should appear that three Brethren may open a Master's Lodge, five a Fellow-craft's; although it must have been previously opened in the first degree in the presence of the above-mentioned seven. When the second degree is required, the two Apprentices must necessarily withdraw; and for the third, the