important sources of our knowledge, are
here referred to as a symbol of intellectual cultivation. Architecture, as
the most important of the arts which conduce to the comfort of mankind, is
also alluded to here, not simply because it is so closely connected with
the operative institution of Masonry, but also as the type of all the
other useful arts. In his second pause, in the ascent of the Winding
Stairs, the aspirant is therefore reminded of the necessity of cultivating
practical knowledge.

So far, then, the instructions he has received relate to his own condition
in society as a member of the great social compact, and to his means of
becoming, by a knowledge of the arts of practical life, a necessary and
useful member of that society.

But his motto will be, "Excelsior." Still must he go onward and forward.
The stair is still before him; its summit is not yet reached, and still
further treasures of wisdom are to be sought for, or the reward will not
be gained, nor the _middle chamber_, the abiding place of truth, be
reached.

In his third pause, he therefore arrives at that point in which the whole
circle of human science is to be explained. Symbols, we know, are in
themselves arbitrary and of conventional signification, and the complete
circle of human science might have been as well symbolized by any other
sign or series of doctrines as by the seven liberal arts and sciences. But
Masonry is an institution of the olden time; and this selection of the
liberal arts and sciences as a symbol of the completion of human learning
is one of the most pregnant evidences that we have of its antiquity.

In the seventh century, and for a long time afterwards, the circle of
instruction to which all the learning of the most eminent schools and most
distinguished philosophers was confined, was limited to what were then
called the liberal arts and sciences, and consisted of two branches, the
_trivium_ and the _quadrivium_.[154] The _trivium_ included grammar,
rhetoric, and logic; the _quadrivium_ comprehended arithmetic, geometry,
music, and astronomy.

"These seven heads," says Enfield, "were supposed to include universal
knowledge. He who was master of these was thought to have no need of a
preceptor to explain any books or to solve any questions which lay within
the compass of human reason, the knowledge of the _trivium_ having
furnished him with the key to all language, and that of the _quadrivium_
having opened to him the