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Francis Bacon and his secret society - Grand Lodge of Colorado

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282 FRANCIS BACON<br />

tion <strong>of</strong> t<strong>his</strong> sense seems to point to the verbal teaching <strong>of</strong> the<br />

Masons.) But the " sight is the noblest <strong>of</strong> all the senses, the<br />

organ is the masterpiece <strong>of</strong> Nature's work," <strong>and</strong> the large<br />

amount <strong>of</strong> symbols <strong>and</strong> metaphors which connect themselves<br />

with t<strong>his</strong> sense show the important place which it occupies in<br />

Masonic symbolism. Then, by feeling, we distinguish the different<br />

qualities <strong>of</strong> bodies (or, it might be added, <strong>of</strong> S2)irits). They<br />

are hot or cold, hard or s<strong>of</strong>t, rough or<br />

smooth, <strong>and</strong> have other<br />

qualities which are seen to be connected " by some original principle<br />

<strong>of</strong> human nature which far transcends our inquiry."<br />

"Hast thou," says Prospero to Ariel<br />

— "hast thou, though a<br />

spirit, some touch, some feeling <strong>of</strong> their afflictions?" l Shakespeare<br />

makes great use <strong>of</strong> the metaphor, " The inly touch <strong>of</strong><br />

love." "A 2 sweet touch, a quick venue <strong>of</strong> wit." 3 " The most<br />

bitter touch <strong>of</strong> sorrow. " 4 " Touched with noble anger," 5 with<br />

pity, etc. No one can doubt that Shakespeare, like Enoch, was<br />

a good Mason.<br />

Surely, too, the eye <strong>of</strong> the perceptive intellect, the ready ear for<br />

truth (in other words, the Will, which, <strong>Bacon</strong> says, rules<br />

thought, free as it is), <strong>and</strong> the tender sympathy which is in touch<br />

with all created nature, are the three senses <strong>of</strong> hearing, seeing,<br />

<strong>and</strong> feeling, which are deemed particularly essential amongst<br />

Masons.<br />

Then <strong>of</strong> smelling, " that sense by which we distinguish odours,<br />

we recall " Ovidius Naso smelling out the odoriferous flowers <strong>of</strong><br />

fancy; " 6 the Fool's exposition <strong>of</strong> " why one's nose st<strong>and</strong>s i' the<br />

middle on 's face, to keep one's eyes <strong>of</strong> either side 's nose;<br />

that what a man cannot smell out he may spy into,' 1 ' 1<br />

7 with<br />

many other similar figures; <strong>of</strong> smelling out villainy, 8 at which<br />

" Heaven stops the nose;" 9 <strong>of</strong> the air <strong>and</strong> smell <strong>of</strong> the court; <strong>of</strong><br />

calumny; <strong>of</strong> sin, <strong>of</strong>fence <strong>and</strong> corruption; <strong>of</strong> mortality <strong>and</strong> Heaven's<br />

breath. 10 Ariel's graphic description <strong>of</strong> the effect produced<br />

l Temp. v. 1. 2 Tw. Gen. Ver. ii. 7. 3 L. L. L. v. 1.<br />

4 All's Well, i. 1. 5 Lear, i. 5. 6 L. L. L. iv. 2.<br />

7 Lear, i. 5. 8 Othello, v. 2. 9 lb. iv. 2.<br />

io There are about fifty passages in Shakespeare alone which illustrate t<strong>his</strong><br />

one idea.

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