Vale, or Valley
Among the
ancients the term "valley" was a symbol of deep things, of secrets; in Hebrew
the word is derived from a term which signifies "deep." Hidden within
the etymological meaning of the word is "that which lies remote from sight,
such as counsels and designs which are deep or close." When the Lodge is
said to stand in the "lowest vale," the symbolism is that of secrecy, and
indicates the secrecy with which the acts of the Lodge should be concealed.
Dan. 2:22 - Job 12:22
Vault,
Secret
The vault was,
in the ancient mysteries, symbolic of the grave; for initiation was symbolic
of death, where alone Divine Truth is to be found. The Masons have
adopted the same idea. They teach that death is but the beginning of
life; that if the first or evanescent temple of our transitory life be on the
surface, we must descend into the secret vault of death before we can
find that sacred deposit of truth which is to adorn our second temple of
eternal life. It is in this sense of an entrance through the grave into
eternal life that we are to view the symbolism of the secret vault. Like
every other myth and allegory of Masonry, the historical relation may be true
or it may be false; it may be founded on fact or be the invention of
imagination; the lesson is still there, and the symbolism teaches it exclusive
of the history. EXAMPLE
Vedas
The most ancient of the religious
writings of the Indian Aryans, and now constituting the sacred canon of the
Hindus, being to them what the Bible is to the Christians, or the Koran to the
Mohammedans. The word Veda denotes in Sanskrit, the language in which these
books are written, wisdom or knowledge and comes from the verb Veda, which,
like the Greek signifies "I know". The German Weiss and the English wit came
from the same root. There are four collections of these writings, each of
which is called a Veda, namely, the Rig-Veda, the Yazur-Veda, the Sama-Veda,
and the Atharva-Veda; but the first only is the real Veda, the others being
but commentaries on it, as the Talmud is upon the Old Testament.
The Rig-Veda is divided into two parts:
the Mantras or hymns, which are all matrical, and the Brahmanes. which are in
prose, and consist of ritualistic directions concerning the employment of the
hymns, find the method of sacrifice. The other Vedas consist also of hymns and
prayers; but they are borrowed, for the most part, from the Rig-Veda. The
Vedas, then, are the Hindu canon of Scripture-his Book of the Law; and to the
Hindu Freemason they are his Trestle-Board, just as the Bible is to the
Christian Freemason.
The religion of the Vedas is apparently
an adoration of the visible powers of nature, such as the sun, the sky, the
dawn, and the fire, and, in general, the eternal powers of light. The supreme
divinity was the sky, called Varuna, whence the Greeks got their Ouranas; and
next was the sun, Called sometimes Savitar, the progenitor, and sometimes
Mitra, the loving one, Whence the Persian Mithras. Side by side with these was
Agni, meaning fire, whence the Latin ignis, who was the divinity coming most
directly in approximation with man on earth, and soaring upward as the flame
to the heavenly goals.
But in this nature-worship the Vedas
frequently betray an inward spirit groping after the infinite and the eternal,
and an anxious search for the Divine Name, which was to be reverenced just as
the Hebrew aspired after the unutterable Tetragrammaton. Bunsen (God in
History, book iii, chapter 7) calls this "the desire-the yearning after the
nameless Deity, who nowhere manifests himself in the Indian pantheon of the
Vedas-the voice of humanity groping after God." One of the most sublime of the
Veda hymns (Rig-Veda, book x, hymn 121) ends each strophe with the solemn
question: "Who is the god to whom we shall offer our sacrifice?" This is the
question which every religion asks; the Search after the All-Father is the
labor of all men who are seeking Divine Truth and Light.
The Semitic, like the Aryan poet in the
same longing spirit for the knowledge of God, exclaims, "Oh that I knew where
I might find him, that I might come even to His seat." It is the great object
of all Masonic labor, which thus shows its true religious character and
design.
The Vedas have not exercised any direct
influence on the Symbolism of Freemasonry. But, as the oldest Aryan faith,
they became infused into the subsequent religious systems of the race, and
through the Zend Avesta of the Zoroastrians, the Mysteries of Mithras, the
doctrines of the Neo-platonists, and the school of Pythagoras, mixed with the
Semitic doctrines of the Bible and the Talmud, they have cropped out in the
mysticisrn of the Gnostics and the Secret Societies of the Middle Ages, and
have shown some of their spirit in the religious philosophy and the symbolism
of Speculative Freemasonry. To the Masonic scholar, the study of the Vedic
hymns is therefore interesting, and not altogether fruitless in its results.
The writings of Bunsen, of Muir, of Cox, and especially of Max Müller, will
furnish ample materials for the study.
Veil of the Temple
This was a
single veil, which, like that of the Sinaitic Tabernacle, was placed before
the entrance of the Holy of Holies. Its colors were symbolic, and these
are explained under each color represented. Its chief purpose was to
remind the Israelites that only the High Priest, and he only once each year
and after having made atonement for his own sins and those of the nation,
could enter the Holy of Holies. In the atonement made in Christ's death,
the veil of the Temple was removed, and access for all believers to God is
provided.
Veils, Four in the Royal Arch
Tabernacle
The Royal
Arch Tabernacle, in its exterior, is similar to the Sinaitic Tabernacle, but
in its interior it is different. Within this Royal Arch Tabernacle are
four veils, somewhat patterned after the decorations of Solomon's Temple, but
following more closely the legendary tabernacle of Zerubbabel. As a
whole, these four veils, constituting four divisions of the tabernacle, are
symbolic of the obstacles in the way of advancement for the candidate in his
search for the "lost word," symbolic of Truth. Passage through these
veils represent triumph over these obstacles. Each of these veils is
also symbolic, these symbolisms being indicated by the distinct color of each
one. The Blue Veil is symbolic of universal friendship and
benevolence, represented in the Symbolic Degrees through which the candidate
has already passed. The Purple Veil is symbolic of union, and
represents the intimate connection between the Ancient Craft and Royal Arch
Masonry. The Scarlet Veil is a symbol of fervency and zeal, and
is the distinct color of Royal Arch Masonry, indicating that only these
qualities can the candidate be successful in his search for Truth. The
White Veil is a symbol of purity, and is a reminder to the candidate,
who is now almost at the close of his search in Royal Arch Masonry, that it is
only by purity of heart and life that he can hope to be successful in, or
found worthy of the reception of Divine Truth. Passage through each of
these veils is also represented by significant Mosaic Signs, each of them
deeply important in its symbolism.
Veiled
Allegory
Synonymous with parable. Saying one thing and meaning
another, is veiled allegory. In the New Testament we find the sayings of
Jesus in veiled allegory. The same is used in Freemasonry, to conceal
from those, except to whom the teachings rightly belong, the mysteries of
Speculative Science; and then only to them that has the desire to enter its
cavern in search of the jewels hidden there. St. Matt. 13:10-17
Verdigris
- See patina.
Vermeil
Gold plating
process developed in France in the mid-1700's. France banned production
of vermeil early in the 19th century because the process involved the use of
mercury. A safe electrolytic process produces present-day vermeil.
Vesica Piscis
The fish was among primitive
Christians a symbol of Jesus. The Vesica Piscis, signifying literally the
airbladder of a fish, but, as some suppose being the rough outline of a fish,
was adopted as an abbreviated form of that symbol. In some old manuscripts it
is used as a representation of the lateral wound of our Lord. As a symbol, it
was frequently employed as a church decoration by the Freemasons of the Middle
Ages. The seals of all colleges, abbeys, and other religious communities, as
well as of ecclesiastical persons, were invariably made of this shape. Hence,
in reference to the religious character of the Institution, it has been
suggested that the seals of Masonic Lodges should also have that form, instead
of the circular one now used.
Vessels of Gold and Silver
According to
Josephus, the total number of gold and silver vessels for the Temple services
was 552,000; listed as follows:
Vessels in General
Gold - 20,000 Silver - 40,000
Candlesticks
Gold - 4,000 Silver - 8,000
Wine Cups
Gold - 80,000
Goblets
Gold - 10,000 Silver - 20,000
Measures
Gold - 20,000 Silver - 40,000
Dishes
Gold - 80,000 Silver - 160,000
Censers
Gold - 20,000 Silver - 50,000
To these
should be added the following:
Vestments for the priests
Silver - 21,000
Musical Instruments
Silver - 600,000
Stoles for the Levites
Silver - 200,000
Vesta
The Roman
goddess of the hearth. A term applied ca.1832 to matches with wax stems.
Vesta
boxes (or cases)
A term used in
Britain for small pocket match holders intended to hold wax matches.
Often incorrectly applied to all pocket match holders in Britain including
those boxes intended for the longer wooden stemmed matches. EXAMPLES
Victorian
Era (1837-1901)
The 64-year
reign of Queen Victoria, during which there were vast political and social
changes, a rapid growth of industrialization, but a retention of strict moral
rules and decorum which were challenged during the last half of her
reign. "Victorian" now implies a "straight-laced, old
fashioned" approach to both morals and standards. The Victorian Era
was, in fact, a time of great change from the Dark Ages to an Age of
Enlightenment.
Visit,
Right of
Every affiliated
Freemason in good standing has a right to visit any other Lodge, wherever it
may be, as often as it may suit his pleasure or convenience; and this is
called, in Masonic Law, the Right of Visit. It is one of the most
important of all Masonic privileges, because it is based on the principle of
the identity of the Masonic Institution as one universal family, and is the
exponent of that well-known maxim that "in every clime a Freemason may
find a home, and in every land a Brother."
Vivat
"Vivat! vivat! vivat!" is the
acclamation which accompanies the honors in the French Rite. Bazot (Manuel,
page 165) says it is "the Cry of joy of Freemasons of the French Rite." Vivat"
is a Latin word, and signifies, literally, "May he live"; but it has been
domiciliated in French, and Boiste (Dictionnaire Universel) defines it as "a
Cry of applause which expresses the wish for the preservation of anyone " The
French Freemasons say, "he was received with the triple vivat," to denote that
"He was received with the highest honors of the lodge."
Voting,
Right of
Formerly, all
members of the Craft, even Entered Apprentices, were permitted to vote.
This was distinctly prescribed in the last of the Thirty-nine General
Regulations adopted in 1721 (Constitutions, 1723, page 70). But
the numerical strength of the Order, which was then in the First Degree,
having now passed over to the Third, the modern rule in the United States, but
not in England, is that the right of voting shall be restricted to Master
Masons. A Master Mason may, therefore, speak and vote on all questions,
except in trials where he himself concerned as accuser or defendant. Yet
by special regulation of his Lodge he may be prevented from voting on ordinary
questions where his dues for a certain period--generally twelve months--have
not been paid; and such a regulation exists in almost every Lodge. But
no local by-law can deprive a member, who has not been suspended, from voting
on the ballot for the admission of candidate, because the sixth regulation of
1721 distinctly requires that each member present on such occasion shall give
his consent before the candidate can be admitted (See the above edition of Constitutions,
page 59). And if a member were deprived by any by-law of the Lodge in
consequence of non-payment of his dues, of the right of expressing his consent
or dissent, the ancient regulations would be violated, and a candidate might
be admitted without the unanimous consent of all members present. And
this rule is so rigidly enforced, that on a ballot for initiation no member
can be excused from voting. He must assume the responsibility of casting
his vote, lest it should afterward be said that the candidate was not admitted
by unanimous consent.
Vouching
It is a rule in
Freemasonry, that a Lodge may dispense with the examination of a visitor, if
any Brother present will vouch that he possesses the necessary
qualifications. This is an important prerogative that every Freemason is
entitled to exercise; and yet it is one which may so materially affect the
well-being of the whole Fraternity, since, by its injudicious use, imposters
might be introduced among the faithful, that it should be controlled by the
most stringent regulations. To vouch for one is to bear witness for him,
and in witnessing to truth, every caution should be observed, lest falsehood
may cunningly assume its garb. The Brother who vouches should know to a
certainty that the one for whom he vouches is really what he claims to
be. He should know this, not from a casual conversation, nor a loose and
careless inquiry, but from Strict Trial, due examination, or lawful
information. These are the three requisites which the instructions
have laid down as essentially necessary to authorize the act of vouching.
Vow
Synonymous with duty, obligation, and covenant. The solemn
promise made by a Mason of his admission into any degree is technically called
a vow, obligation, or covenant. The Latin word means (Tying) (Obligato)
binding. The vow, obligation or covenant is that which binds a man to do
some act, the doing of which thus becomes his duty. By his obligation or
covenant a Mason is bound or tied to his Order. The Masonic obligation
is that moral one which, although it cannot be enforced by courts of law, is
binding on the party who makes it, in conscience and according to moral
justice. Eccles. 5:4-5
Vulcanite
Rubber with 25
to 50 per cent sulphur added and heated by steam (vulcanized). Invented
by Charles Goodyear in the United States in 1839. Also known under other
names, such as hard rubber and ebonite. Popular for pocket match holders. May
be erroneously confused with gutta percha.
Vulcanization
A chemical
reaction in which sulphur is used with steam to cause cross-linking in rubber,
making molded shapes possible.
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