Consistently with the general character of Freemasonry in dealing with the Lodge, we describe it in figurative language: its form, the site upon which it is supposed to stand, and even the quality of its construction, being expressed by figures of speech which were current ages ago:
The form of the Lodge is declared to be that of a parallelopipedon; that is to say, a Double Cube. That is not meant literally, but accords with the internal measurements of " The Holy Place," which was the central portion of K.S.T., viz., 40 cubits long by 20 cubits wide (Ezekiel xlii. I), and 20 cubits high.
The Double Cube may be illustrated by placing our two Ashlars on line, and its mystic  significance must be patent to all. For at the Holy Place the Israelite was supposed to go through a purifying process, whereby it might be said that the Rough Ashlar became a Perfect One.
And this symbol of the Double Cube is fundamental in the Masonic System. It is interesting to note how it follows us into the R.A. Chapter, where it becomes "The Altar of Incense," whereon the M.M. has the happiness of finding what he has been seeking all along.
That Altar has always been the symbol of devotion to an ideal, but now it is much more. For as the Kabbalists used to say, at the Altar of Incense, Michael the Archangel sacrificed the souls of the just, that they might ascend pure and fragrant to Jehovah. But on that same Altar the spirits of just men made perfect acquire the reward of their endeavors, viz., the highest vision.
All this harmonizes with the aspirations of the Mason, "that our words and actions may ascend unpolluted to the throne of grace." "By S . . . e conduct, l . . . l steps, and upright intentions, we hope to ascend to those immortal mansions, whence all goodness emanates."
 (b) SITE
As regards position or emplacement, the Lodge is said to lay four-square, and to be properly oriented; that is, it is "situated due E. and W." For this "we assign three Masonic reasons"; but two only are given in the Ceremonies; for we tell the Initiate that the other is not " to be entered upon now," as it would take too long to explain, although one day he will find a full statement of it "in the course of our Lectures," which we hope he "will have many opportunities of hearing."
The two reasons are: (a) That the E. and W. are the place of the rising and setting of the sun respectively; (b) that, generally speaking, Learning has been diffused from E. to W. But the " third, last, and grand reason " may be summed up thus, that Masons are bound to build their Temple in conformity to the historic original, viz., K.S.T., which " with respect to situation " was to be erected (like the Tabernacle in the Wilderness) in accordance with the pattern shown to Moses by the Lord in Horeb, with which pattern K.S. was well acquainted.
"The First Lodge" mentioned in the  Explanation of the First T.B. was "the First Temple at Jerusalem" as defined in the Explanation of the Second. And it is for the guidance of Masons in all ages to come that the statement is made that it had been duly oriented.
For these three reasons, then, it has always been a land-mark of Masonry that every Lodge "ought to be," and is, in fact, imagined to be, built due E. and W. In the Lodge, therefore, we are traveling from E. to W. The J.W. takes his place in the S. But it is for a special purpose, "to mark the Sun at its meridian "; and it is only for a time. Afterwards they all return from the W. to the E., the place of light.
(c) QUALITY OF CONSTRUCTION
As to the fabric, we are informed that the Lodge is "an ethereal mansion." Ethereal, in its primary signification, means something consisting of that mysterious fluid named "aether," in which the entire Universe is supposed to be immersed. But we use this adjective loosely to convey the idea of a Temple which is immaterial, impalpable, and heavenly. Only on this understanding can we justify the  description which is given of it as "a parallelopipedon, in length from E. to W., in breadth between N. and S., in depth from the surface of the earth to the center and even as high as the heavens."
We give the E.A. two reasons for describing the Lodge as "of this vast extent." First, "to show the universality of the science," which has penetrated every land, and is, in fact, cosmopolitan in character. Secondly, to make clear the wideness of "a Mason's charity," which "should know no bounds save those of prudence."
Still, it is obvious that we could not use
such language of any material edifice. The true reason is not
given here, but may be found elsewhere. It is that the ideal Lodge
is a reflection of God's creation. Hence the statement that the
G.A.O.T.U. "crowns His Temple with stars as with a diadem."
Hence, too, the saying that "the covering of the Lodge"
is a celestial (alias "cloudy") canopy of divers colors,
even the "heavens." As we are supposed to meet in a
place that is not artificially roofed over, the metaphoric "covering"
of the starry firmament above us reflects itself on the floor
we tread (where our Ancient Brethren  had their "T.B."),
whereby the "Border" and the " Pavement "
becomes a duplicate of the " Universe," a microcosm.
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