LECTURE XII. THE HIGHEST OF HILLS AND THE LOWEST OF VALLEYS. Before we had the convenience of such well-formed Lodges, the Brethren used to meet on the highest of hills and in the lowest of valleys. And if they were asked why they met so high, so low, and so very secret, they replied-the better to see and observe all that might ascend or descend; and in case a cowan should appear, the Tyler might give timely notice to the W. M., by which means the Lodge might be closed, the jewels put by, thereby preventing any unlawful intrusion."-OLD YORK LECTURES. "We place the spiritual Lodge in the vale of Jehoshaphat, implying thereby, that the principles of Masonry are derived from the knowledge of God, and are established in the judgment of the Lord; the literal translation of the word Jehoshaphat, from the Hebrew tongue, being no other than those express words. The highest hills and the lowest valleys were from the earliest times esteemed sacred, and it was supposed that the spirit of God was peculiarly diffusive in those places."-HUTCHINSON. It is remarkable that a very great similarity of rites and ceremonies, as well as of traditions, facts, and legends, exists between the true and spurious Freemasonry; or, in other words, between our sublime institution and the mysteries of idolatry. This admitted coincidence has induced some few learned writers to believe that Freemasonry, as it is now prac LECTURE XII. THE HIGHEST OF HILLS AND THE LOWEST OF VALLEYS. "Before we had the convenience of such well-formed Lodges, the Brethren used to meet on the highest of hills and in the lowest of valleys. And if they were asked why they met so high, so low, and so very secret, they replied-the better to see and observe all that might ascend or descend; and in case a cowan should appear, the Tyler might give timely notice to the W. M., by which means the Lodge might be closed, the jewels put by, thereby preventing any unlawful intrusion."-OLD YORK LECTURES. "We place the spiritual Lodge in the vale of Jehoshaphat, implying thereby, that the principles of Masonry are derived from the knowledge of God, and are established in the judgment of the Lord; the literal translation of the word Jehoshaphat, from the Hebrew tongue, being no other than those express words. The highest hills and the lowest valleys were from the earliest times esteemed sacred, and it was supposed that the spirit of God was peculiarly diffusive in those places."-HUTCHINSON. It is remarkable that a very great similarity of rites and ceremonies, as well as of traditions, facts, and legends, exists between the true and spurious Freemasonry; or, in other words, between our sublime institution and the mysteries of idolatry. This admitted coincidence has induced some few learned writers to believe that Freemasonry, as it is now prac tised, is a scion taken from the heathen superstitions,' and applied to Christianity in some such manner as the Gnostics infused the Platonic philosophy into the Christian religion. These authors, however, are not Masons, and therefore, being imperfectly acquainted with the secrets of the Order, were altogether incompetent to pronounce an opinion on its origin, its practices, or its tendency.5 1 This was the opinion of Reinhold, a mystic of the last century; but his theory was admirably exposed and refuted by Eichorn. 2 Volney, in his Ruins, derives not only Freemasonry, but the entire system of Christianity, from the Mithratic and Eleusinian mysteries. On this perversion of truth, Mr. Maurice thus remarks: "In the pure and primitive theology, derived from the venerable patriarchs, there were certain grand and mysterious truths, the object of their fixed belief, which all the depravations brought into it by succeeding superstitions were never able entirely to efface from the human mind. These truths, together with many of the symbols of that pure theology, were propagated and diffused by them in their various peregrinations through the higher Asia, where they have immemorially flourished; affording a most sublime and honourable testimony of such a refined and patriarchal religion having actually existed in the earliest ages of the world." It is true, a few seceding Brethren in America, during the Morgan excitement, adopted the theory; but, their motives being questionable, little attention was paid to the arguments which they adduced in proof of the proposition. Professor Robison, and the Abbé Barruel, have both publicly avowed the same belief. But their professed object was to denounce Freemasonry as something dangerous to the interests of civil society, and therefore they have advanced charges so wild and improbable as to defeat themselves. 5 Hear what our R. W. Brother the Earl of Durham, D. G. M., said, in an address to the Brethren of that county in P. G. Lodge assembled, Jan 21, 1834.-" I have ever felt it my duty," says he, "to support and encourage its principles and practice, because it Amongst other observances which were common to both the true and spurious Freemasonry," we find the practice of performing commemorative rites on the highest of hills, and in the lowest of valleys. This powerfully developes all social and benevolent affections; because it mitigates without, and annihilates within, the virulence of political and theological controversy; because it affords the only neutral ground on which all ranks and classes can meet in perfect equality, and associate without degradation or mortification, whether for the purpose of moral instruction, or social intercourse." A writer in the London Magazine (Jan. 1824), says there was no resemblance between them.-"In the earlier records of Greece we meet with nothing which bears any resemblance to the Masonic institution but the Orphic Elusinian mysteries. Here, however, the word mysteries implied not any occult problem or science sought for, but simply sensuous and dramatic representations of religious ideas, which could not otherwise be communicated to the people in the existing state of intellectual culture. In the Grecian mysteries there were degrees of initiation amongst the members; but with purposes wholly distinct from those of the Masonic degrees. The Grecian mysteries were not to be profaned; but that was on religious accounts. The Grecian mysteries were a part of the popular religion, acknowledged and authorized by the state. The whole resemblance, in short, rests upon nothing, and serves only to prove an utter ignorance of Grecian antiquities in those who have alleged it." The latter was the most usual place of mecting in the spurious Freemasonry, because the system required a vast machinery, which could not be so well disposed elsewhere. And sound might be conveniently made to reveberate by means of mechanical contrivances. Swinburne describes an extraordinary cave at Syracuse, in which, he says, "the excavation that appears most worthy of notice, and gives name to the whole place, is that on the north-west corner, called the Ear of Dionysius. It is 18 feet wide and 58 high, and runs into the heart of the hill, in the form of an S; the sides are chiselled, and the roof coved, gradually narrowing almost to a Gothic arch. Along this point runs a groove or channel, which served to collect the sounds that rose from below, and convey them to a pipe in a small |