Short Talk Bulletin Vol 12 No 02

eZine lover (@eZine)

Published in 

Short Talk Bulletin

 · 5 years ago

  

SHORT TALK BULLETIN - Vol.XII   February, 1934   No.2 

HIRAM ABIF 

by: Unknown 

The word “Abif” (sometimes written “Abiff.” but far less often than  
with the single “F”) has in one way or another caused considerable  
controversy among both Biblical and Masonic scholars. 
Those who are familiar with Hebrew speak learnedly of its derivation  
from Abi or Abiw or abiv - the consonants W and V  being  
approximations, apparently, of a Hebrew sound not easily rendered in  
English letters.  Our familiar King James Bible translates the word  
two ways “Huram my father’s” and “Huram his father” which in itself  
has led to some confusion as to whether our Hiram Abif was the only  
Hiram or the father of another.  Scholars, however, are fairly well  
agreed that “my father” as a translation of “Abif” is correct if the  
words be understood as a title of honor.  Hiram the Widow’s Son was  
“father” in the same sense that priests of the church are so known;  
the same variety of father that was Abraham to the tribes of Israel.   
Abif, then, is a title of respect and veneration, rather than a  
genealogical term. 
Just when the legend of Hiram Abif came into our symbolism is a study  
by itself of which only a few bare facts can here be included.   
Common understanding believes that Hiram Abif has always been in our  
system, and descended to us from the days of Solomon.  But critical  
scholarship will have none of “common understanding” and demands  
proof; names, dates, places, documents before setting a date to any  
happening. 
Our oldest Masonic manuscript (Regius Poem, dated approximately 1390)  
traces Masonry not to Solomon but to Nimrod and Euclid, in a still  
earlier time.  In this is no mention of Hiram Abif.  The Dowland  
manuscript, dated about 1550, mentions him but only as one of many.   
Not until The King James version of the Bible appeared (1611) do we  
find Hiram Abif know as such with any degree of familiarity.  Yet  
here a curious fact it to be found; sometime after the new Bible made  
its appearance - late in the sixteen hundreds, when the King James  
version had become well known - interest in King Solomon’s Temple was  
so keen that many models were made and exhibited and handbooks about  
it printed and distributed.  Such specific interest in this  
particular building from the then new book may easily have come from  
the familiarity of Operative and some Speculative Masons with the  
Temple symbolism and, by inference, with Hiram Abif. 
Anderson’s explanatory footnote of Hiram Abif in his Constitutions  
(1732) is as follows (spelling and capitalization modernized and  
Hebrew letters omitted):	 
“We read (2 Chron. ii, 13) Hiram, King of Tyre (called there Huram),  
in his letter to King Solomon, says, I have met a cunning man, le  
huram Abi not to be translated according to the vulgar Greek and  
Latin, Huram my Father, as if this architect was King Hiram’s father;  
for his description, ver. 14, refutes it, and the original plainly  
imports, Huram of my Father’s, viz, the Chief Master Mason of my  
Father, King Abibalus; (who enlarged and beautified the city of Tyre,  
as ancient histories inform us, whereby the Tyrians at this time were  
most expert in Masonry) tho some think Hiram the King might call  
Hiram the architect father, as learned and skillful men were wont to  
be called of old times, or as Joseph was called the father of  
Pharaoh; and as the same Hiram is called Solomon’s father, (2 Chron.  
iv, 16) where ‘tis said: 
Shelomoh lammelech Abhif Churam ghmasah.Did Huram, his father, make  
to King Solomon.But the difficulty is over at once, by allowing the  
Abif to be the surname of Hiram the Mason, called also (Chap. ii, 13)  
Hiram Abi, as here Hiram Abif; for being so amply described  
(Chap.ii,14) we may easily suppose his surname would not be  
concealed:  And this reading makes the sense plain and complete,  
viz., that Hiram, King of Tyre, sent to King Solomon his namesake  
Hiram Abif, the prince of architects, decried (1 Kings vii, 14) to be  
a widow’s son of the Tribe of Naphthali; and in (2 Chron. ii, 14) the  
said King of Tyre calls him the son of a woman of the daughters of  
Dan; and in both places, that his father was a man of Tyre, which  
difficulty is removed, by supposing his mother was either of the  
Tribe of Dan, or of the daughters of the city called Dan in the Tribe  
of Naphthali, and his deceased father had been a Naphthalite, whence  
his mother was called a widow of Naphthali; for his father is not  
called a Tyrian by descent, but his a man of Tyre by habitation; as  
Obed Edom the Levite is called Gittite, by living among the Gitties,  
and the Apostle Paul a man of Tarsus.  But supposing a mistake in  
transcribers, and that his father was really a Tyrian by blood and  
his mother only of the Tribe either of Dan or of Naphthali, that can  
be no bar against allowing of his vast capacity, for as his father  
was a worker in brass, so he himself was filled with wisdom and  
understanding, and cunning to work all works in brass; and as King  
Solomon sent for him, so King Hiram, in his letter to Solomon, says:  
And now I have sent a cunning man, endued with understanding,  
skillful to work in Gold, silver, brass, iron, stone, timber, purple,  
blue, fine linen and crimson; also to grave any manner of graving,  
and to find out every device which shall be put to him with thy  
cunning men, and with the cunning men of My Lord David thy father.   
This divinely inspired workman maintained this character in erecting  
the Temple, and in working the utensils thereof, far beyond the  
performances of Aholiab and Bezaleel, being so universally capable of  
all sorts of Masonry.” 
In First Kings we read: “And King Solomon sent and fetched Hiram out  
of Tyure.  He was a widow’s son of the tribe of Naphthali and his  
father was a man of Tyre, a worker in brass; and he was filled with  
wisdom and understanding and cunning to work all kinds of brass.  And  
he came to King Solomon and wrought all his work.” 
In Second Chronicles Hiram, King of Tyre, is made to say:   
“And now I have sent a cunning man, endued with understanding, Huram  
my father’s, the son of a woman of the daughters of Dan, and his  
father was a man of Tyre, skillful to work in gold and silver, in  
brass. iron, in stone and in timber, in purple and blue and fine  
linen, and in crimson, and to find out every device which shall be  
put to him, with thy cunning men, and with the cunning men of David,  
thy father.” 
Alas for those who would believe in the literal truth of the Legend  
if they could find but a single word to hang to; the end of the story  
of Hiram Abif is short and calm, not great or tragic.  The Chronicler  
says”  “And Huram finished the work that he was to make for King  
Solomon for the house of God” and the writer of Kings is no less  
brief:  
“So Hiram made an end of doing all the work that he made King Solomon  
for the house of the Lord.” 
This is not the place to speculate upon the formation of “The  
Master’s Part” into our Third Degree - critical scholarship does not  
believe our ceremony was cast into anything like its present form  
prior to 1725 at the earliest.  But Anderson would not have devoted  
so much attention to Hiram Abif without some good reason; it seems  
obvious that “in some form,” the story of Hiram Abif was of  
importance in 1723, and by inference, in the Lodges which formed the  
Grand Lodge which led to the writing of the Constitutions. 
Facts are stubborn and frequently run counter to our desires.  We  
would like to believe in the verity of the legends which cluster  
around Hiram Abif, but we actually know very little about him. 
In addition to six Biblical references, Josephus quotes Menander and  
Duis in reference to him two or three times, and refers independently  
as many more . . . and that is all; not very much on which to build  
our belief in his character, his greatness, his towering moral and  
spiritual entity. 
On the other hand, it is perfectly possible to envisage any historic  
character at least in large outline by careful analogy with other  
contemporary characters, by reference to his time, his civilization,  
his opportunity, his work.  Suppose that all we knew of George  
Washington was that he was General In Chief of the Revolutionary  
Army, lived at Mount Vernon, and was the first President of the  
United States.  Much might be read of him merely from these three  
facts.  Thirteen colonies, engaged in a struggle to the death for  
freedom, would not choose for a leader a man without experience in  
military affairs.  The fact that the Revolution succeeded would tell  
us that his leadership must have been superb.  That he was made First  
President of the new Republic would indicate with certainty that he  
had the confidence of the people as a soldier, a man, a leader, and  
consequently possessed a character to be admired and revered,  
otherwise he would not be so chose.  Merely to look a Mount Vernon is  
to see a lover of beauty, a man of taste and education, one who loved  
the earth and its products; the great house speaks with emphasis of  
hospitality.  Much more might be read of Washington from only these  
three facts, but enough has been said to show the process by which we  
may envisage something of Hiram Abif, even with only meager data. 
Sacred history teaches much of the time of Solomon; of his queen, the  
daughter of Egypt; of Hiram, King of Tyre; of Adoniram, the tax  
collector; of officers Solomon set over various districts.  We have a  
regal picture of Solomon’s court, and lengthy and minute description  
of the Temple. 
The chief builder, architect, master workman, give him what title you  
will, could hardly have mixed in such company, directed the greatest  
work in Israel’s history, been received by Solomon from Hiram King of  
Tyre as the best he had to offer, and not been a man of parts,  
ability, skill, learning, culture.  To think of him only as one  
“cunning to work all kinds of brass,” in other words, only as an  
artisan, is completely to misunderstand the too few words in  
Chronicles and Kings.  Rather let us put our belief in the statement  
that Hiram Abif was “filled with wisdom and understanding” and recall  
Solomon’s many words of admiration for wisdom; he must have been a  
wise man indeed into whose charge Solomon the Wise was content to  
give his most ambitious undertaking. 
It is commonplace that genius is eccentric; those touched with the  
divine fire are often “different” from men of more common clay.   So  
it is not surprising that one legend tells of intense loyalty, of  
firmness and fortitude under duress, reading into these  
characteristics an exalted and elevated character, quite in keeping  
with the architect and builder of the Temple. 
The distinction between architect and builder is often hazy - it  
should be acute.  Our ritual speaks of Hiram Abif as one “who by his  
great skill in the arts and sciences was so effectually enabled to  
beautify and adorn the Temple,” which seems to make him a mere  
adorner!  Anything wholly fitted to its use becomes beautiful because  
of unity and completeness, yet it is also true that what is also  
useful as a building is not necessarily beautiful to the eye.  Any  
square box of a house gives as secure a shelter as one beautiful in  
proportion.  But complete beauty of building comes when the utility  
is combined with an appeal to sense and soul. 
The Temp[le built by Hiram Abif was no mere shelter; it was the  
expression of Israel’s love of God.  To consider Hiram Abif as a mere  
decorator, beautifier, ornamenter is to deny the very thing for which  
he lived and - in the legend - gave his life.  Architect he was, in  
all that the best sense of the word implies; builder he was, in that  
he carried out his own plans. 
Of his physical being we have no details.  The probability is that he  
stood about five feet six inches in height, was bearded, swarthy in  
countenance, had dark eyes, his hair likely long and curly, his  
shoulders broad - these were the characteristics of his people. 
Doubtless he was married and a father when he built the Temple.  The  
men of the Twelve Tribes married early; an unmarried man was almost  
unknown, so be it he was not a cripple, maimed or diseased.  Hiram  
Abif would have a reasonable amount of wealth; the chief workman  
which Hiram, King of Tyre, sent to King Solomon who “wrought all his  
work” would be no tyro, amateur or beginner; but a man famed for his  
art and science and craftsmanship, and thus, one who had already won  
fame and fortune before he was given this, the greatest task ever  
laid on the shoulders of a man of the time of Solomon. 
Undoubtedly he was regarded with awe and veneration by those workmen  
over whom he came to rule while building the Temple, and all their  
families and connections, because of his ability as a great artist.   
Tribes which but a short time back had been tent-dwelling nomads,  
whose art was small and whose handiwork was of the crudest, must have  
looked at one as skilled as Hiram Abif as at a magician, a miracle  
man, one equal to the very High Priest himself.  No wonder they  
called him Abif, “my father!” 
Hiram Abif must have been, at least in private, treated by Solomon as  
a familiar friend, as much an equal as was possible for an Eastern  
Potentate of absolute power and authority.  Consultations would be  
daily in the building of the Temple.  Hiram Abif would be received as  
an honored guest at Solomon’s table.  If in public the Architect  
treated his lord and master with the profound respect which such as  
Solomon have always exacted from subjects high and low, it is  
probable that such asteroids were relaxed in private, so that there  
is nothing incongruous in our legendary picture of Solomon, King of  
Israel, Hiram, King of Trye, and Hiram Abif, acting together in  
concert as co-rulers - “our first three most excellent Grand Masters”  
- in governing the workmen and erecting the mighty structure which  
engaged their attention for seven years. 
It is easy to say this verbal picture is but a flight of fancy.  It  
is less easy to draw a less attractive one in its place and make it  
appear true.  While we know Chronicles and Kings and a few other  
ancient accounts almost nothing of the architect, we do - thanks to  
patient scholarship, much digging in the earth, and a reading of the  
literature of all times - know much of the people of Israel, how they  
worked and ate and lived and loved and labored.  After all, it is  
less important that our mental picture of the illustrious Tyrian be  
absolutely accurate in small detail than that we keep a true image of  
a venerated character in our hearts.  The color of his eyes and hair  
matter little; the hue of his conscience, everything.  We are told of  
his knowledge of art and building, of brass and stone, of carving and  
sculpture - knowing other great artists who have devoted their lives  
to the creation of the beautiful, it is with some assurance that we  
liken Hiram Abif’s character to the average of great workmen who have  
labored to produce beauty before the eyes of Him they worshipped. 
Legendary though our story of Hiram is, and must ever be, our  
conception of the Architect can continue to be an inspiring fact, and  
we are the better men and Masons that it is such a man as this we are  
taught to represent.