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LECTURE I
The Design
In ages of comparative darkness, whether it proceed from the prevalence of ignorance and superstition on the one hand, or from the existence of vice, arising out of a false estimate of human happiness, on the other, Free or Speculative Masonry has never unreservedly displayed her charms. The Operative branch, in all countries, effected the greatest and most comprehensive designs during such benighted periods; but even this was owing to the circumscribed sphere to which its mysteries were confined. None could comprehend or practice it but the honored few whose minds were enlightened by a taste for science and philosophy; while the ignorant multitude wondered at the results which were accomplished by the judicious union of Wisdom, Strength, and Beauty.
It will be unnecessary to revert to distant ages in proof of this hypothesis, although it is fully exemplified in the productions of India, Egypt, and the new world; the remains of which, by their sublimity of conception, blended with the beauty of their execution, still excite the admiration and astonishment of mankind. Within little more than a century from our own times, we have sufficient evidence to show, that, when Speculative Masonry refused to flourish amidst the rank weeds of ignorance, superstition, and vice, which disfigured the soil of our native land, Operative Masonry shone forth in all its glory, and produced specimens of art which will convey the names of our eminent brothers, Sir Christopher Wren, Inigo Jones, Archbishop Sheldon, Sir John Vaubrugh, and others, with honor to posterity. The splendid churches, palaces, and public edifices which were erected by these ingenious masons, are master-pieces of architectural science as it was understood and practiced in the age when they flourished. St. Paul's Cathedral, with all its defects, constitutes a triumph of the art; for it was begun and completed, in the space of thirty-five years, by one architect, the great Sir Christopher Wren; one principal mason, Mr. Strong; and under one Bishop of London, Dr. Henry Compton; whereas St. Peter's, at Rome, the only structure that can bear a competition with it, continued one hundred and fifty-five years in building, under twelve successive architects, assisted by the police and interests of the Roman See, and attended by the best artists in sculpture, statuary, painting, and mosaic work.1
1 Anderson's Book of Constitutions, p.169. Edit. 1784.
In this age, Speculative Masonry was little known. At the Revolution, in 1688, only seven Lodges were in existence, and of them there were but two that held their meetings regularly, and these were chiefly Operative. This declension of the order may be attributed to the low scale of. morality which distinguished the latter end of the seventeenth and the beginning of the eighteenth century. And how, indeed, could Freemasonry, pure and spotless as it is, continue to flourish at a time when the literature and morals of this country were in a state of semi-lethargy, and a taste for reading, or the pursuits of science and philosophy, had scarcely begun to manifest itself amongst the middle classes of society? A modern writer says, "Though the reign of Queen Anne has been generally termed the Augustan age of literature in this kingdom, owing to the co-existence of a few celebrated writers, it is astonishing how little, during the greatest part of that period, was the information of the higher and middle classes of society. To the character of the gentleman, neither education nor letters were thought necessary; and any display of learning, however superficial, was, among the fashionable circles, deemed rudeness and pedantry. 'That general knowledge,' observes Johnson, 'which now circulates in common talk, was then rarely to be found. Men, not professing learning, were not ashamed of ignorance; and in the female world, any acquaintance with books was distinguished only to be censured.' When we reflect, that to express contempt for all literary acquirement was then a certain proof of gentility, and ignorance the characteristic of superior station -- a statement which, I believe, previous to the publication of the Tutler, is nearly correct -- we ought to hesitate in assigning the epithet of Augustan to this era of our history."
And again; "He who aspired to reputation in the circles of gallantry, assumed that laxity of morals and looseness of manners which he had so frequently contemplated and admired upon the stage; whilst to be known to have devoted any leisure to the duties of devotion, to the study of the classics, or the acquisition of science, would have ruined him for ever in the estimation of the fashionable world. Nor, after all these sacrifices at the shrine of dissipation and vice, were the accomplishments and address of these gentlemen entitled to the praise of either refinement or grace. On the contrary, their manners were coarse, their conversation obscene, and their amusements frequently so gross that bull-baiting, bear-baiting, and prize-fighting were considered as appropriate recreations for the highest ranks; 'They were not only attended,' remarks an annotator upon the Tatler, 'by butchers, drovers, and great crowds of all sorts of mob, but likewise by dukes, lords, knights, squires, &c. There were seats particularly set apart for the quality, ornamented with old tapestry hangings, into which none were admitted under half-a-crown, at least. The neighbor hood of these amusements was famous for sheltering thieves, pick-pockets, and infamous women, and for breeding bull-dogs.'"1 This state of things was very unfavorable to a cultivation of the philosophy of Freemasonry.
1 Drake's Essays, pp. 32, 34. As a necessary consequence of such examples, a very great laxity of morals prevailed amongst the inferior classes of society. The historian has recorded that "England was at this period infested with robbers, assassins, and incendiaries; the natural consequences of degeneracy, corruption, and the want of police in the interior government of the kingdom. This defect, in a great measure, arose from an absurd notion, that laws necessary to prevent those acts of cruelty, violence, and rapine, would be incompatible with the liberty of British subjects; a notion that compounds all distinctions between liberty and brutal licentiousness; as if that freedom was desirable in the enjoyment of which people find no security for their lives or effects. The peculiar depravity of the times was visible even in the conduct of those who preyed upon the commonwealth. Thieves and robbers were now become more desperate and savage than ever they had appeared since mankind was civilized. In the exercise of their rapine, they wounded, maimed, and even murdered the unhappy sufferers, through a wantonness of barbarity. They circulated letters, demanding sums of money from certain individuals, on pain of reducing their houses to ashes and their families to ruin; and even set fire to the house of a rich merchant it in Bristol, who had refused to comply with their demand. The same species of villainy was practiced in every part of the kingdom." (Smollett's England, vol. ii. p.454.)
But a taste for the refinements of literature and science had made a rapid progress before the middle of the eighteenth century. The periodical writers of the day, particularly Addison and Steele, in the Tatlers, Spectators, and Guardians, contributed to produce this effect. The operation of these essays is thus described, in a letter to a friend, by a contemporary writer, speaking from personal experience. "It is incredible to conceive the effect these writings have had on the town; how many thousand follies they have either quite banished, or given a very great check to; how much countenance they have added to virtue and religion; how many people they have rendered happy, by showing them it was their own fault if they were not so; and lastly, how entirely they have convinced our fops and young fellows of the value and advantages of learning." And again: "These writings have Bet all our wits and men of letters upon a new way of thinking, of which they had little or no notion before; and, though we cannot yet say that any of them have come up to the beauties of the original, I think we may venture to affirm that every one of them writes and thinks more justly than they did some time since.
This testimony is highly honorable to the candor of its author, and to the talents, and undaunted perseverance in the cause of religion and virtue, by which the above amiable writers were animated. And it will not be conceding too much to the influence of their immortal productions, if we admit that the revival of Freemasonry, in 1717, was owing, in a great measure, to their operation on public taste and public morality.
There was, however, one degrading vice, which appears to have taken too deep a root to be extirpated by the simple process of moral teaching, or ingenious raillery. I mean the pleasures of the bottle; which continued to prevail long after this reformation of public Opinion had taken place. -- Even our great moralists themselves were not proof against its seductive influence.1 The contagion of convivial habits had found its way into the Mason lodge, notwithstanding which, the fraternity were very tenacious of their peculiar secrets. An impassable barrier was formed round the tyled lodge, and the tremendous procul est profani was rigidly enforced. The idea of committing any of the laws, usages, or transactions of Freemasonry to print, was not so much as entertained: it was deemed a crime so monstrous as to admit neither of palliation nor excuse. An universal consternation was therefore produced amongst the fraternity, when, in 1718, Grand Master Payne, at the annual grand festival, desired all old writings and records which might be in the possession of any of the brethren throughout England, to be delivered up to the Grand Lodge, preparatory to the compilation of a body of Masonic Constitutions for the use of the lodges under its jurisdiction. The alarm was so great, that papers in abundance were secreted, and even destroyed, lest they should fall into the hands of the Grand Lodge, and be made public; a measure which they conceived would be highly injurious to the interests of the Craft. -- Experience has proved that their fears were groundless; for Freemasonry made little or no progress until its claims to respect and veneration were fairly laid before the world in a printed form.2
1 It was considered a mark of distinction to be called a three bottle man; and a disgrace to retire from a public dinner sober. And it is a melancholy fact, that this vice was not uncommon amongst men eminently gifted with great and commanding talents. "Sir Richard Steele spent half his time in a tavern; in fact he may be said to have measured time by the bottle; for it is on record that being sent for by his wife, he returned for answer that be would be with her in half-a-bottle. The like may be said of that great genius, Savage the poet; and even Addison was dull and prosy till he was three parts drunk. It a is also recorded of Pitt, but I cannot vouch for the truth of it, at that two bottles of port wine per diem were his usual allowance, and that it was to this alone he was indebted for the almost superhuman labor he went through during his short, but actively employed life. His friend and colleague, Harry Dundas, afterwards Lord Melville, went the same lengths. Sheridan latterly, without wine was a driveller. He sacrificed to it, talents such as no man I ever heard or read of possessed, for no subject appeared to be beyond his reach. The learned Porson was a drunkard, so was Robert Burns the poet." -- (Frazer's Magazine, vol. ii., p. 730.) The vice has completely disappeared from among that class; and a gentleman, a tradesman, or a scholar, would now consider it an indelible disgrace to be seen drunk. This is a striking feature in the progress of good manners at the present day; and is one great reason why the interval between the rich and the poor is said to be widened in recent times, by the moral ascendancy which is derived from strict propriety of conduct. All mental improvement, however, is progressive. A hundred years ago hard drinking was fashionable with the nobility end gentry; and to be sober, even at a ball or in a drawing-room with the ladies, was not very common; thirty years ago it bad descended to the middle classes; it now subsists almost solely with the operatives; in a few years we may anticipate that it will be confined to the very refuse of society-trampers, Vega-bonds, and common thieves.
2 The Grand Lodge, in its Book of Constitutions, promulgated in 1722, inserted a law providing that "No brother shall presume to print, or cause to be printed, the proceedings of any lodge, or any part thereof, or the names of the persons present at such lodge; but by the direction of the Grand Master, or his deputy, under pain of being disowned for a brother, and not to be admitted into any quarterly communication, or Grand Lodge, or any lodge whatsoever; and of being rendered incapable of bearing any office in the Craft." But the Grand Lodge regularly violated the law, by publishing an account of its own transactions.
Martin Clare was a Fellow of the Royal Society, and from Grand S. W. in 1741, rose to be Deputy Grand Master; and he composed, or compiled a lecture for the use of the lodges in the First Degree. Other lectures besides Martin Glare's were in use, for there was no uniformity in the London system at that period. The Grand Lodge at York was more particular.
In those times the public saw nothing of Freemasonry but its annual processions on the day of the rand feast. It was considered, therefore, merely as a variety of the club system which then prevailed amongst all ranks and descriptions of people; and these institutions were of a convivial nature, Freemasonry was reduced, in public opinion, to the same level. And, to a certain extent, this conclusion was not very far from the truth. The practice of the lodges was principally of a social and companion able character. Sometimes the Master found leisure and inclination to deliver a charge, or a portion of the, lectures; and such entries as the following are frequent in the minute-books of that period: "The R. W. Master delivered an elegant charge, or a portion of Martin Clare's lectures,1 as the case might be, and the evening was spent in singing and decent merriment."1 This propensity pervaded all the lodges in a greater or less degree. The usual penalty for a breach of the by-laws was "a bottle of wine to be consumed on the spot;" and it was not an uncommon occurrence to expend the whole fee on a night of initiation in a supper and wine; although, on such occasions the lodge ought to have been clothed, or in other words, furnished with new aprons and gloves.2 And it may be here remarked, that none but grand officers were allowed to wear blue ribbons or aprons. The Master and Wardens of a private lodge had the privilege of lining their white aprons with silk of the same color, and all the officers were ordered to wear their jewels suspended from white ribbons.3 A bon vivant was in high request; and if any brother had a friend who possessed a large portion of vivacity and humor, vas capable of singing a good song, or celebrated for his fund of anecdote and pun,4 he was sure to be invited to join the society, even if he were gratuitously initiated, in the hope that he would contribute his talents to the amusement of the brethren.5 It was an error of these times that the brethren were not sufficiently guarded respecting admissions; a practice which served to bring Masonry into disrepute, as well as to create a burden on its fund of benevolence.6 And the circumstance of the grand festivals being frequently celebrated at a tavern called "The Devil," gave rise to many frivolous and absurd suggestions, not very creditable to the order; because the same place was notorious for the orgies of another society of profligate persons, who had assumed the revolting name of "The Hell-fire Club," and attracted public attention more particularly because its members were men of rank; and here, it is said, the celebrated John Wilkes spent his evenings in convivial amusements.7 These practices were not calculated to produce a high opinion of the Craft amongst those who were disposed to think unfavorably of its claims to public estimation.
1 The conviviality of our jovial forefathers was of rather a boisterous character; and the brethren of that day frequently introduced into their ceremonies a great deal of extrinsic matter, which being somewhat obstreperous, the cowan heard, hut could not comprehend. This gave rise to many absurd conjectures, and confirmed old prejudices, which it will be unnecessary to enumerate in this place.
2 By the laws of the Grand Lodge, "Or MAKINGS," Art. 4, it was provided that "Every new brother, at his entry, is decently to clothe the lodge, that is, all the Brethren present; and to deposit something for the relief of indigent and decayed brethren, as the candidate shall think fit to bestow, over and above the small allowance that may be stated in the by-laws of that particular lodge.
3 The dress of an English Master Mason was unassuming. It consisted simply of white stockings, gloves and aprons.
While the foreign lodges were remarkable for the splendor and elegance of their decorations. Thus, at their public festivals no expense was spared; their halls were furnished in the most superb taste, and hung round with the richest tapestry. The ices set apart for the reception of Masons were covered with crimson velvet, and the Master's chair was enriched with embroidery and gold. Their aprons were richly embroidered, and decorated with gold and silver fringe and bullion; and some of them were beautifully embellished with the various insignia of the order, and other masonic emblems.
4 Punning was a species of wit which was much affected in these times, and kept up the conviviality of the lodges. Dr. Birch, Chancellor of Worcester, highly approved of it, because it promoted good-humor in society. It was sometimes used in the pulpit, and, from the specimens which have descended to our times, the attempts at this kind of wit were of a very dull character.
5 Thus, in an old minute-book of the Witham Lodge at Lincoln, under date of Jan. 2, 1732, we find the following proposition. "Brother Every recommended Mr. Stephen Harrison, of the Close of Lincoln, music-master, as a proper person to be a member of this society, and proposed to give a guinea towards the charges of his admission. Sir Cecil Wray proposed to give another guinea; Sir Christopher Hales, half-a-guinea; to which Sir Cecil Wray added another guinea. -- And in regard Mr. Harrison might be useful and entertaining to the society, the lodge agreed to admit him for the said sum of £3. 13s. 6d."
6 We have the evidence of Brother Smith, who lived shout the middle of the eighteenth century, that there were in London a great number of indigent and unworthy Masons; which, he says, "is owing to the very little attention paid to candidates for initiation. The major part of Lodges rarely enquire into the character of the person proposed; if he can but pay the two guineas for his reception, that is all that is required, or even thought of. These are the set of men (for Masons they cannot be called) who almost immediately, or as soon as the laws of the fund of charity will permit, become a perpetual burden to the Society.
7 The inconvenience of meeting at taverns appears to have been keenly felt by the brethren of that period; and therefore, amongst the arguments for creating a fund (A.D. 1768) to be applied to the building of a Masonic Hall for the meeting of the Grand Lodge, we find the following. " Besides, our meeting at the houses of publicans gives us the air of a bacchanalian society, instead of that appearance of gravity and wisdom which our order justly requires. How properly might it be remarked on such conduct1 that as almost all the companies that resort with so much formality to the city hails, have in view chiefly feasting and jollity so Masons assemble with an air of festivity at taverns, to perform the serious duties of their profession, under the regulations of morality and philosophy. Such conduct, in the eyes of every thinking man, must appear ridiculous and absurd."
It is clear from all these facts that the Mason Lodge was considered as an arena for the practice of conviviality. And this opinion would be increased by the consideration, that the celebrated John James Heidegger was the Arbiter Elegant arum of the Grand Lodge, and provided the festival dinners.1 The world saw nothing beyond it, except in the annual processions of Grand Lodge, which were made first on foot, and afterwards, most absurdly, in carriages, with three separate bands of music. This attempt at display excited the envy of other clubs, which expended itself in satirical attacks from the press and the print-shop. Thus, on the 27th of April, 1742, the grand festival was celebrated at Haberdasher's-hall, previously to which the Earl of Moreton,2 G.M., with Martin Clare, his deputy, and other grand officers, the stewards, and a great number of other brethren, waited on Lord Ward the Grand Master elect, at his house in Upper Brook-street, and after being entertained by him at breakfast, made the procession from thence in carriages, and with three bands of music playing before them, to the aforesaid ball.
1 John James Heidegger was a Swiss, who long figured in England as the manager of public amusements. He went through I variety of singular adventures before he arrived at this high station. But he had sufficient talent to retain it through a life extended to ninety years. The nobility caressed him so much, and had such an opinion of his taste, that all splendid and elegant entertainments given upon particular occasions, and all private assemblies by subscription, were submitted to his direction. From the emoluments of these employments he gained a considerable income, amounting, it is said, to £5000 a year, which he expended with much liberality.
2 It may be needless to say that many of the nobility were enrolled amongst the fraternity. We have not only the evidence of this fact in the Book of Constitutions; in Matthew Birkhead's song, (which Smith erroneously attributes to Dean Swift;) but collaterally in an ancient manuscript in the British Museum, written in the fourteenth century, which has been recently published by J. O. Halliwell, Esq., F. R. S. This document affords a testimony to the same fact at every period of the art from the time of Atheistan. It says-
By old tyme wryten
ye fynde.
That the prentel schulde be of gentyl kynde;
And so sumtyme grete lordys blod
Take thys gemetry that ys ful good.
In ridicule of this procession, a print was published, entitled, a "Geometrical View of the Grand Procession of Scald Miserable Masons, designed as they were drawn up over against Somerset-house, in the Strand, on the 27th of April, 1742." This was followed, some time afterwards, by a broad-sheet, headed with a wood-cut, representing a procession of pseudo-Masons, some being mounted on asses, and others in carts and coaches drawn by the same animals; all wearing the Masonic insignia, and attended by three bands of music.1 It was called "The solemn and stately Procession of the Scald Miserable Masons."2 Anderson thus notices the circumstance: "Some unfaithful brethren, disappointed in their expectations of the high offices and honors of the society, had joined a number of the buffoons of the day, in a scheme to exhibit a mockery of the public procession to the grand feast. This, as may well be supposed, furnished mirth to the gaping crowd, and disgust to the fraternity; who, wisely recollecting themselves, determined in future to confine their operations within the limits of their own assembly;" and the public processions of the society were discontinued by an order of Grand Lodge.
1 These were the instruments. Four cow's horns; six hot-tentot hautbois; four tea-canisters with broken glass in them; four shovels and brushes; two double-bass dripping-pans; a tenor frying-pan; a salt-box in delasol; and a pair of tubs.
2 The letter-press is too extensive to introduce here; but it may be interesting to subjoin an extract from the Remonstrance of the Right Worshipful the Grand Master of the Scald Miserable Masons. "Whereas, by our manifesto some time past, dated from our lodge in Brick-street, we did, in the most explicit manner, vindicate the ancient rights and privileges of this society, and, by incontestable arguments, evince our superior dignity and seniority to all other institutions, whether Grand. Volgi, Gregorians, Hurlothrumbians, Ubiquarians, Hiccubites, Lumber Troopers, or Freemasons; yet, nevertheless, a few persons, under the last denomination, still arrogate to themselves the usurped titles of Most Ancient and Honorable, in open violation of truth and justice; still endeavor to impose their false mysteries (for a premium) on the credulous and unwary, under pretence of being part of our brotherhood; and still are determined, with drums, trumpets, gilt chariots, and other unconstitutional finery, to cast a reflection on the primitive simplicity, and decent economy, of our ancient and annual peregrination: We, therefore, think proper, in justification of ourselves, publicly to disclaim all relation or alliance whatsoever, with the said society of Freemasons, as the same must manifestly tend to the sacrifice of our dignity, the impeachment of our understanding, and the disgrace of our solemn mysteries," &c. &c. &c.
And these were not the only attacks upon the supposed bibulous propensities of the Masonic fraternity.1 The great moral painter of the age introduced the subject into one of his great pictures -- NIGHT -- which is thus explained by Ireland: "The wounded Freemason, who, in zeal of brotherly love, has drank bumpers to the Craft till unable to find his way home, is under the guidance of a waiter. The Salisbury flying coach is overset and broken by passing through a bonfire. The butcher, and little fellow, who are assisting the passengers, are Free and Accepted Masons. One of them has a mop2 in his hand; the pail is out of sight." Hogarth ridiculed the Masons in another picture, which he styled, "The mystery of Masonry brought to light by the Gormagons."
1 The following law is found amongst the old regulations of the Grand Lodge." Caernarvon, G.M., December 4, 1755. It was unanimously agreed, that no brother, for the future, shall smoke tobacco in the Grand Lodge, at the quarterly communication; or committee of charity, till the lodge shall be closed."
2 The origin of "the mop" may be ascribed to the Masonic persecution in Germany, in the early part of the century, when several eminent Masons associated themselves together to preserve the order from dissolution. They were called Mopses, from the German word mops, which signified a young mastiff, and was deemed a proper emblem of the mutual fidelity and attachment of the brethren.
Freemasonry, however, was too noble in its nature and design to be affected by these impotent attacks. It steadily progressed to the middle of the century, when a grievous schism arose which created much confusion amongst the fraternity. It originated out of the anomaly of two Grand Lodges; one at York, which was styled, "The Grand Lodge of all England;" and the other in London, which more modestly called itself, "The Grand Lodge of England." Before the year 1717, warrants were Unknown. Any number of Masons within a district, provided they were sufficiently numerous to open a lodge according to ancient usage, were competent to meet, and perform all the functions of Masonry without any public sanction. But when the desire of initiation became universally prevalent, a Grand Lodge was formed in London -- the quarterly communications were revived, arid a code of laws was agreed on for the government of the fraternity. For several years after the above date, the two Grand Lodges acted under their own respective powers. But, as the Grand Lodge of London increased in rank and respectability, that at York declined, and ultimately ceased to assemble. Unfortunately, when the schism had made some progress, the London Grand Lodge proceeded to extremities; and, after expelling some of the prominent members, endeavored to neutralize its effects by a slight alteration in the tests of the two First degrees. This measure succeeded in excluding the schematics from the regular lodges; but it gave rise to a distinction which vexed Freemasonry for nearly a century, before the wound was healed.1
1 A great outcry was made against this trivial alteration, which was merely adopted as a temporary mark of distinction to prevent the seceders from visiting the regular lodges. It was a matter of perfect indifference; and was thus explained in an address to the Duke of Athol: "I would beg leave to ask, whether two persons standing in the Guildhall of London, the one facing the statues of Gog and Magog, and the other with his hack turned on them, could, with any degree of propriety, quarrel about their situation; as Gog must be on the right of one, and Magog on the right of the other. Such, then, and far more insignificant, is the disputatious temper of the seceding brethren, that on no better grounds than the above, they choose to usurp a power, and to act in open and direct violation of the regulations they had solemnly engaged to maintain, and, by every artifice possible to be devised, endeavored to increase their numbers."
INTRODUCTORY DISSERTATION
About this time, viz., in 1788, several patents were issued by the Grand Lodge of England, for introducing Masonry amongst the continental nations; and it flourished there with various degrees of success. In Protestant countries it rapidly progressed, and was so highly prized, that initiation could only be procured by the payment of exorbitant fees;1 while in Roman Catholic countries it was prohibited and discountenanced, and could only be practiced in secret.2 This persecution abroad, well as the schism in our own country, proved, their effects, favorable to the progressive increase Freemasonry. A spirit of inquiry was engendered, which led to one uniform result: the dissemination of the science. Animated by this feeling, men became active partisans in a cause which apathy might have induced them to abandon, if no such stimuli had existed.
1 In Prussia, it was ordained that "every member should pay 25 rix-dollars (£4. 3s.) for the First Degree; 50 rix-dollars on his being passed to the Second Degree; and 100 six-dollars on his being raised to the degree of a Master Mason; amounting, together with a few subsidiary payments, to £30 in the whole. From a German hook, published by authority in 1777, it appears that the King of Prussia was termed the Protector of Masons; Ferdinand, Duke of Brunswick, Grand Master; his most Serene Highness Frederick Augustus, Prince of Brunswick and Lunenburgh, Provincial Grand Master; his most Serene Highness Prince Maximilian Julius Leopold, of Brunswick, Deputy Provincial Grand Master; his most Serene Highness Prince Charles, Landgrave of Hesse-cassel, Provincial Grand Master in Denmark; his Royal Highness Charles Christian Joseph, Duke of Courland, Protector of Masons in Courland, &c. From these appointments, the estimation in which Freemasonry was held in the northern nations of Europe may be easily conjectured.
2 in the year 1738, a formidable bull was thundered from the Conclave, not only against Freemasons themselves, but against these who promoted or favored their cause; who gave them smallest countenance or advice, or who were, in any respect, connected with a set of men who, in the opinion of his Holiness, were enemies to the tranquility of the state, and hostile to the spiritual interest of souls. This bull was followed by an edict, dated 14th January, 1739, containing sentiments equally bigoted enactments equally severe. The servitude of the gallies, the tortures of the rack, and a fine of 1000 crowns in gold, were threatened to persons of every description who were daring enough to breathe the infectious air of a masonic assembly. It was under the provisions of this bull that poor Coustos was immured and - tortured by the Inquisition, at Lisbon. And, strange to tell, the fraternity is proscribed in the Peninsula even as the present sent day. In a work quoted by Mr. Young, the writer says, " I heard a noted preacher, at a festival, at Santerem, preach a sermon, in which he made use of many curious expressions. The following I distinctly heard. This political priest said, that he would grasp the sword till his nails should grow through the palm of his hand, to deliver the earth from the Free masons: a set of men, who had hair growing upon their hearts since their souls had left them; that to kill a Freemason was an act of charity to God." (Monthly Mag., 1829, p.46.
In 1748, public attention was called to Free-masonry as a science, in a small pamphlet consisting of twelve octavo pages, which was published at Frankfort, entitled, Ein brief bondem beruchmten Derrn Derrn Fohann Locke, betreffend die freg Maureren. So auf einem Schried=Tisch eines berstordnen Bruders ist gefunden morden.1 This famous manuscript possesses the reputation of having converted the learned Locke, who was initiated after carefully perusing and analyzing it. Before any faith can be placed on this invaluable document, it will be necessary to say a word respecting its authenticity. I admit that there is some degree of mystery about it, and doubts have been entertained whether it be not a forgery. We have the strongest presumptive proofs that it was in existence about the middle of the last century, because the utmost publicity was given to it, and as at that time Freemasonry was beginning to excite a considerable share of public attention, the deception, had it been such, would have been publicly exposed by its opponents.
1 A letter of the famous Mr. John Locke, relating to Free-masonry, found in the desk or scrutoire of a deceased brother. A copy of this pamphlet is inserted at the end of the present work.)
But no attempt was ever made to invalidate its calm to be a genuine document. It was first published at Frankfort, in 1748, and appeared in the "Gentleman's Magazine" in 1753, whence it found its way into "Hearne's Life of Leland." It was printed A. D. 1769, with the Earl of Pembroke's name attached, in an octavo vol. on Freemasonry, by Wellins Calcott, dedicated to the Duke of Beaufort. In 1775, Hutchinson introduced it into his "Spirit of Masonry," which contains the imprimatur of Lord Petre, the Grand Master, and the sanction of the Grand Lodge. In 1784, it was embodied in the " History and Constitutions of Masonry," printed officially by the Grand Lodge of England. It appears in Dermott's "Ahiman Rezon," and in the fifteen editions of "Preston's Illustrations."
Being thus universally diffused, had it been a suspected document, its exposure would certainly have been attempted; particularly about the close of the last century, when the progress of Masonry was sensibly checked by the publication of works which charged it with being the depository of principles fatal alike to the peace and religion of civil society; and, if a forgery, it would have been unable to have endured the test of a critical examination. But no such attempt was made, and the presumption therefore is, that the document is authentic.
I should be inclined to pronounce, from internal evidence only, that the letter and annotations were written by Locke; but there are corroborating facts which appear conclusive, for this great philosopher was actually residing at Oates, the country seat of Sir Francis Masham, at the time when the paper is dated, and shortly afterwards he went up to town, where he was initiated into Masonry. These facts are fully proved by Locke's letters to Mr. Molyneux, dated March 30, and July 2, 1696. For these reasons I entertain no doubt of the genuine-ness and authenticity of this valuable manuscript.
This publication led the way to several others; for the fraternity began to discover that the more Freemasonry was known the better it was respected, and the more rapidly its benefits were promulgated. A sermon was preached in St. John's church at Gloucester in 1752, which follows up the principles of Dr. Anderson's "Defence," and appears to have produced a considerable sensation amongst the brethren. It is a talented production, and enters on the question of Freemasonry, or its substitute, amongst those who had abandoned the true worship of God. The contents of this sermon are a decisive evidence that a knowledge of the genuine principles of Masonry was entertained by a select few; and it appears to form a pivot on which the subsequent publications turn. The eagerness of the brethren for Masonic information at this period may be gathered from the fact that the "Freemason's Pocket Companion," though a mere transcript from "Anderson's Constitutions," reached a third edition in 1764. Five years afterwards Calcott published his "Candid Disquisitions on the Practices and Principles of Masonry," which was dedicated to the Duke of Beaufort, M. W. Grand Master, and patronized by upwards of a thousand subscribers. This was the first printed effort at illustrating the sci9nce to any extent; and from its success the Grand Lodge became sensible that incalculable benefits would arise from the practice of instilling into the brethren at large, by means of authorized publications, a taste for the morality and science of Freemasonry.1 And hence, in 1774, the application of Brother Hutchinson for leave to publish a series of lectures on the nature and principles of the science, to be called "The Spirit of Masonry," was answered by a direct sanction to the scheme.
1 The science was so highly esteemed on the Continent at this period, that Count T--- could say to his son, when congratulating him on his initiation, "The obligations which influenced the first Brutus and Manlius to sacrifice their children to the love of their country, are not more sacred than those which bind me to support the honor and reputation of this venerable order."
The work was received with enthusiasm, as the only Masonic publication of real value then in existence. It was the first efficient attempt to explain, in a rational and scientific manner, the true philosophy of the order. Dr. Anderson and the writer of the Gloucester sermon indicated the existence of the mine, -- Calcott opened it, and Hutchinson worked it. In this book he gives to the science its proper value. After explaining his design, he enters copiously on the rites, ceremonies, and institutions of ancient nations. Then he dilates on the lodge, with its ornaments, furniture, and jewels; the building of the temple; geometry; and after explaining the third degree with a minuteness which is highly gratifying, he expatiates on secrecy, charity, and brotherly love; and sets at rest all the vague conjectures of cowans and unbelievers, by a description, of the occupations of Masons, and a masterly defense of our peculiar rites and ceremonies. It is truly termed "The Spirit of Masonry," for it is replete with an interest which applies to all time; and must have been of incalculable value at a period when Masonry was a sealed book, and no knowledge could be acquired but by oral communication. The opportunities, even of this mode of acquiring information, occurred at very remote and uncertain periods; for the researches of the philosophical Mason were obstructed by the almost universal practice of conviviality and indulgence which characterized the lodges generally; and which a Masonic writer of the day candidly confesses were the chief purposes of our association.1
1 Lawrence Dermott, who wrote the "Ahiman Rezon," says, that, at the time I have been speaking of above, "It was thought expedient to abolish the old custom of studying geometry in the lodge; and some of the young brethren made it appear, that a good knife and fork in the hands of a dexterous brother, over proper materials, would give greater satisfaction, and add more to the conviviality of the lodge, than the best scale and compasses in Europe. There was another old custom that gave umbrage to the young architects; which was, the wearing of aprons, which made the gentlemen look like so many mechanics. Therefore it was proposed that no brother, for the future, should wear an apron. This proposal was objected to by the oldest members, who declared that the aprons were the only signs of Masonry then remaining amongst them, and for that reason they would keep and wear them."
Under these circumstances, Hutchinson stood forward to vindicate the Craft from the unfounded aspersions which had been preferred against it, by a candid disquisition on our lodge' pursuits. And his labors are of such general utility, that there are few Masonic works which exceed his book in interest. It is true, the author has fallen into a few errors, but this could not be avoided. Masonic knowledge was imperfect, and one of the earliest attempts at improvement, though accomplishing much, must necessarily be, in some respects, defective. The work effected a revolution ill Masonry, which soon produced visible fruits. Freemason's Hall, in Great Queen Street, was erected in the following year, when the celebrated oration was pronounced by the Rev. Dr. Dodd, Grand Chaplain.1 The book was transmitted to our eastern dependencies, and the eldest son of the Nabob of the Carnatic was initiated in 1776. At the Grand Lodge, in February 1778, it was ordered that in consideration of the flourishing state of the society, the elegance of the new hall, and in order to render the appearance of the assembly adequate to the structure in which all the public meetings of Masonry are hereafter to be held, a robe of distinction shall be worn in the Grand Ledge for the future, by the Grand Master and his officers, to be provided at their own expense, and that past grand officers should be at liberty to wear a robe in like manner, if they think proper.2 The, sterling value of Hutchinson's work cannot be better evidenced than by the fact that it passed through several editions; that Smith, who wrote in 1778, adopted his theories, and made copious extracts from the book itself; that Dr. Ashe, who wrote in 1814, did the same; and that it still retains its value in these times of superior knowledge and research.
1 Every part of this oration is replete with the fervor of Masonic zeal. I subjoin a passage selected at random, as a specimen. "Masonry must and will always keep pace, and run parallel with the culture and civilization of mankind. Nay, we may pronounce with strict truth, that where Masonry is not, civilization will never be found. And so, in fact, it appears; for in savage countries and barbarous climes, where Operative Masonry never lays the line, nor stretches the compass; where skilful architecture never plans the dome, nor rears the well ordered, column; on those benighted realms liberal science never smiles, nor does ingenious art exalt, refine, embellish, and soften the mind." I am grieved as a Mason, to add, that circumstances should have rendered the following entry in the Grand Lodge hooks for the year 1777, respecting this highly talented individual necessary. "On a representation that the Rev. W. Dodd, LL.D., Grand Chaplain, had been convicted of forgery, and was confined in Newgate, he was unanimously expelled the society.)
2 Noorth. Const., p.327.
Such was the state of Masonry when this publication appeared. But to complete the view, it, may be necessary to offer a few observations on its technical arrangement. My opinions on the general system are well known, but I am not prepared to defend the extreme antiquity of its rites, legends, and doctrines, as they are practiced at the present time. I have some doubts whether the master's degree, as now given, can be traced three centuries backwards; although the legend itself, differently modified, is of undoubted antiquity.1 It will indeed be admitted that there are many obstacles to, surmount in demonstrating the existence of any series of facts, when the transmission has been exclusively oral, and the time extends more than half a century beyond human memory. Lawrence Dermott expressly asserts that a new modification of ceremonies took place at the revival of Masonry in 1717;2 but as his book was written for a party purpose, his testimony is to be distrusted. It is evident that there was, in ancient times, a master's degree;3 and Dermott accordingly asserts that it was exclusively retained and perpetuated by the Athol Masons. Yet notwithstanding Dermott's unqualified assertion that "they differed exceedingly in makings, ceremonies, knowledge, Masonic language, and installation," it was found at the union in 1811, that the two Systems assimilated in every important particular, which is a proof that no material innovation had been made in either. This constitutes a sufficient authority for the existence of the master's ceremonial in the 17th century.
1 There is a tradition in one of our degrees, that during the building of King Solomon's Temple, the Master Mason's degree being in abeyance, the king ordered twelve fellow-crafts to go to a certain place, and watch for the rising of the sun; promising that he who first saw it, should be the third master mason, and that one of them succeeded by turning his back to the east, and discovering the earliest beams of the sun oil the western hills.
2 His words are: "About the year 1717, some joyous companions, who had passed the degree of a craft, though very rusty, revolved to form a lodge for themselves, in order, by conversation, to recollect what had been formerly dictated to them; or if that should be found impracticable, to substitute something new, which might for the future pass for Masonry amongst themselves. At this meeting the question was asked, whether any person in the assembly knew the master's part; and being answered in the negative, it was resolved, that the deficiency should be made up with a new composition, and what fragments of the old order could be found amongst them should be immediately reformed, and made more pliable to the humor of the people." It will be observed that by "the master's part," was meant the catechism of the third degree.
3 There is one insulated fact which affords a presumptive evidence that the legend of the third degree was used by the masons who built our cathedral and collegiate churches in the 11th and 12th centuries. In almost all these magnificent specimens of architectural taste, is a mutilated tradition, which is thus retailed by the cicerone in Lincoln Cathedral. It will be observed that at each end of the great transept, is a splendid rose window. One of them, it is said, was executed by the master mason himself, and that he exercised the utmost ingenuity upon it, that it might remain an immortal monument of his superior taste and genius. When it was completed, he was called away to a distant part of the country; and during his absence, one of the apprentices filled up the corresponding window with the fragments of the broken glass which his master had cast aside; and he disposed them with such admirable effect, that when the master returned, and saw that the superior talent of the apprentice had eclipsed his own performance, and neutralized his claim to superior excellence; in despair he cast himself from the scaffold, and was dashed in pieces on the stones below. This destruction of the master by the apprentice, may have a reference to some secret legend existing amongst the masons who constructed these edifices for it could have no relation to facts; because the same occurrence could scarcely have happened in every cathedral that was built in this or any other country, which retains a similar tradition. In the present instance, history is at variance with the fact, for Richard de Stow was the master mason at the building of the great transept, and he died a natural death. The tradition most therefore be sought elsewhere; and it is not improbable but it may be traced to the legend of the third degree, which was indicated by a word which signified, "the builder is smitten."
It should appear, however, that great irregularities existed amongst Masons at this period. Men who had been expelled the society for misdemeanors, opened lodges without authority, and initiated persons into the order for small and unworthy considerations, which brought Masonry into disrepute. In 1740, three of the Grand Stewards were admonished for being present and assisting at these irregular meetings." And it was determined in Grand Lodge, on the motion of Lord Crauford, G. M., "That no extraneous brother, that is, not, regularly made, but clandestinely, nor any assisting at such irregular makings, shall be ever qualified to partake of the Mason's general charity."2 This clearly shows, that the Grand Lodge, as it was then constituted, was unable to suppress these illegal practices, or they would have adopted more stringent measures to prevent them.
1 Several lodges were struck out of the list for not attending the quarterly communications. Between the years 1742 and 1748, upwards of forty were thus expunged.
2 Even the Athol Masons, against whom the above censures and disqualifications were partly directed, complain of the same irregularities The Ahiman Rezon has the following observations on this practice :-" Men excluded from their lodges for transgressing the general laws; who, being deemed unworthy ofso noble a society, endeavor to make the rest of mankind believe that they are good and true, and have full power and authority to make Freemasons, when and where they please. These traders, though but few in number, associate together, and for any mean consideration, admit any person to what little they know of the Craft. Some of these excluded men can neither read nor write; and surely a person who cannot write his name, can have no pretence to suppose himself qualified to become a member of our order." (Edit. 1813, p.24.)
If I am not prepared to defend the extreme antiquity of our present arrangement of the three degrees,1 much less can I undertake to trace the origin of those subsidiary degrees known by the names of Ark, Mark, Link, Wrestle, Babylonish Pass, Intendant, Noachites, Sublime Scotch Masonry, Excellence,2 Prussian Blue, the various Elected, Architectural, Priestly, and Critical degrees, red, white, and black, the Knightly Orders, and Mediterranean Pass, the Kadosh, Provost and Judge, Black Mark, Order of Death, Perfection, and innumerable others,3 which have been constructed in comparatively recent times, for the purpose, probably, of forming a chain of connection which may gradually transmit Freemasonry from its commencement amongst the patriarchs and Jews, to its perfect completion in the person of Jesus Christ, and the establishment of his religion.4
1 There is an old Masonic tradition, which, if correct, proves the existence of Speculative Masonry in the 16th century.-"Queen Elizabeth hearing the Masons had certain secrets that could not be revealed to her, (for that she could not be Grand Master), and being jealous of all secret assemblies, &c., she sent an armed force to break up their annual Grand Lodge at York, on St. John's-day, the 27th of December, 1561. Sir Thomas Sackville, then Grand Master, instead of being dismayed at such an unexpected visit, gallantly told the officers that nothing could give him greater pleasure than seeing them in the Grand Lodge, as it would give him an opportunity of convincing them that Freemasonry was the most useful system that was ever founded on divine and moral laws. The consequence of his arguments were, that he made the chief men Freemasons; who, on their return, made an honorable report to the queen, so that she never more attempted to dislodge or disturb them, but esteemed them as a peculiar sort of men, that cultivated peace and friendship, arts and sciences, without meddling in the affairs of church and state."
2 The Athol Masons had a regulation to the following effect: "That a general uniformity of the practice and ceremonies of the ancient Craft may be preserved and banded down unchanged to posterity, the lodges in London and Westminster shall be required to recommend a brother from each lodge, who must be a Master or Past Master, and otherwise well skilled in the Craft, to be put in nomination at the Grand Chapter, in October of each year, to be elected one of the nine Excellent Masters, who are allowed to visit the lodges; and should occasion require, they are to report thereon to the Grand Chapter, or the right worshipful Deputy Grand Master, who will act as he shall deem necessary."
3 What connection the Hurlothrumbians, Ubiquarians, Hiccubites, Gormagons, and others mentioned in a previous page, might have with Masonry, I am not prepared to state. Pritchard, an expelled member, who wrote in 1730, says, "From the Accepted Masons sprang the real Masons; from both sprang the Gormagons, whose Grand Master, the Volgi, deduces his original from the Chinese; whose writings, if to be credited, maintained the hypothesis of the Pre-Adamites, and consequently, must be more antique than Masonry. The most free and open society is that of the Grand Kaiheber, which consists of a select company of responsible people, whose chief discourse is concerning tradeand business, and promoting mutual friendship."
4 It is probable that many of the subsidiary degrees were instituted in France about the latter end of the 17th, or the beginning of the 18th century; because at this time Freemasonry assumed, amongst our continental neighbors, a very remarkable form. " The attachment of that people," says Laurie, "to innovation and external finery, produced the most unwarrantable alterations upon the principles and ceremonies of the order. A number of new degrees were created, and the office-bearers of the Craft were arrayed in the most splendid and costly attire." The French Grand Lodge consisted of the following officers, who were all of the nobility, and their dresses and deco-rations are described as being extremely magnificent and rich. Grand Master, administrator-general, grand conservator, representative of the grand master, senior grand warden, junior grand warden, grand orator, grand secretary, grand treasurer, Senior grand expert, junior grand expert, grand seal keeper, grand record keeper, grand architect, grand master of the ceremonies, grand introductor, grand hospitaller, and grand almoner.
The above degrees were little known at the time when our author flourished, if the printed works of the period are any criterion on which a correct opinion may be formed.1 These publications were intended for the information of the Craft; and as the authors have made no secret of a certain series of moral disquisitions, founded on the rites and symbols of the order, and have copiously illustrated their subject, it may be fairly conjectured that those points which have been left untouched, formed no part of the system as it then existed.
1 Great innovations were attempted in Germany about the middle of this century, by the introduction of principles and conceits quite new in Masonry. The propagators of these novelties first appeared at the conclusion of the war, and most of them being necessitous persons, they, in a manner, subsisted upon the spoils of their deluded adherents. They pretended to a superior knowledge in the science of Masonry, and took upon themselves the appellation of "The Reform of the North," under which name they assembled for some time; but at last their principles were inquired into by the brethren, and as they were found to be inconsistent with true and good Masonry, they fell to the ground.
The lectures of Masonry contain a series of moral aphorisms and illustrative remarks, in which beauty and usefulness are judiciously combined. They are easy of attainment, and a very little attention to their delivery will suffice to make every intelligent brother acquainted with them. The catechetical form has been adopted for this very purpose; and the consecutive points have been made to introduce each other in a natural and grateful order. It is to be pres limed, therefore, that as the above writers could not be ignorant of any part of the lectures, they have honestly illustrated every portion of them which were rehearsed at the ordinary lodge meetings.
The intelligent brother will discover and regret the omission, in the following work, of many subjects connected with the Craft; and especially those sublime particulars in the third lecture, which explain the tabernacle of Moses and its furniture. There is no reference to the cherubim, the ark, and mercy-seat, Masonic number, and other important matters, which form a part of the ritual that hath been delivered to us, in what are called, "The Old York Lectures;" and their omission by our intelligent author, makes it doubtful whether they be not recent additions.
It is also surprising that the author has omitted all reference to the two great Masonic transactions in the life of Abraham, which are so prominently recorded in our lectures, particularly as they form indispensable land-marks to the whole system. I mean his festival, by which we illustrate the difference between bond and free; and his grand offering, the latter forming an essential part of his own system, which very properly assimilates Freemasonry with Christianity; and the offering of Isaac being one of the most striking types of the Crucifixion which the sacred writings contain.1
1 I may also here express my regret that the clause in the first section: of the E. A. P. Lecture which contains an explanation of the origin of bond and free amongst us, although most important to Freemasonry, has been entirely suppressed in the last revision of the lectures by Dr. Hemming. But happily, the masters of lodges are at liberty to pursue their own system of lecturing, provided the ancient land-marks are preserved (see the quarterly communication for December, 1819); and, therefore, I hope still to see so much of the system restored as may serve to render our illustrations perfect and complete. To show the value of this clause, it may not be unimportant to remark, that it instructs us in the requisites to form the character of a Mason -- the historical fact is recorded which conferred on the order the honorable title of "Free and Accepted ;" -- the universal bond of brotherhood is illustrated and explained; -- the principal links in the Masonic chain are specified, including the grades of rank by which civil society is cemented and held together; -- kings, senators, wise and skilful artists, men of inferior talents and attainments in the humbler classes of society. And it truly asserts, that all are equally brothers while they continue virtuous, because virtue is true nobility, &c. And thus it is that all Masons are equal, not merely by their creation, as children of a common parent, but more particularly by the strength of their obligation. The clause also includes another historical fact of great importance, to demonstrate and explain why it is necessary that a candidate for Masonry should be able to declare that he is the son of a free-woman. This privilege, as Masons, as Christians, as subjects of a state whose institutions are free and beneficent, we may at all times refer to with honest pride and perfect satisfaction.
The work before us contains scarcely any vestige of a reference to the Royal Arch. This is rather remarkable, because in a general work on Masonry, a judicious explanation of certain particulars in this degree, is essential to a right understanding of the whole system. There can be no doubt but it was practiced when Hutchinson wrote; but as it appears that Masons usually received the Third Degree in Grand Lodge, so also the Royal Arch might be confined, at that time, to its members only; and, perhaps, to a few privileged brethren of rank or superior talent; and, therefore, not accessible to the brethren of distant lodges.1 Or it maybe that brother Hutchinson's design was to confine his disquisitions to Craft Masonry only; and, therefore, he purposely omitted any reference to other parts of the system. This conjecture is, however, rather doubtful, from other circumstances connected with the work, to which I am about to allude. The want of evidence in all these matters is a necessary consequence of the secret design of the order, and its transmission solely by oral communication.
1 When Hutchinson published his fifth edition, in 1796, there were only fifty-five chapters under the constitution of England, many of which were in foreign parts. The patrons of the Arch at this period were, His Royal Highness the Duke of Cumberland; His Most Serene Highness, Ferdinand Duke of Brunswick; His Most Serene Highness, Charles Duke of Mecklenburg Strelitz, Germany. A provincial superintendent was appointed for the southern counties of England, and another for Yorkshire, Lancashire, Cheshire, and South Wales. Few chapters existed in other provinces.
The military degrees appear to have been much more prevalent, for most of the writers of these times have freely expatiated upon them.1 Hutchinson does not term them "The Knightly Order," but the "Higher Order," and thinks the institution had its Origin in Scotland. In this respect he follows the example of the continental Masons, who term it, "Du rit écossais ancien accepte'." It has thirty-three degrees, some of which are, I fear, political. And there is at Paris a Grand Commandery of the Order. 2 It is to be presumed, however, that Masonry, as it was practiced in the middle of the 18th century, was principally confined to the three degrees; and few were raised to the sublime degree a Master Mason, until they had been elected to le chair of a lodge.
1 The Athol Masons repudiated the idea of introducing into a Craft-lodge any appearance of warlike weapons. They condemned, and I think justly, the practice of displaying a drawn sword in open lodge. Thus Derwott says, "There is now in Wapping a large piece of scrolework, ornamented with foliage, painted and gilt, the whole at an incredible expense, and placed before the master's chair, with a gigantic sword fixed therein, during the communication of the members; a thing contrary to all the private and public rules of Masonry, all implements of war and bloodshed being confined to the lodge-door, from the day that the flaming sword was placed in the east end of the Garden of Eden, to the day that the sagacious modern placed his grand sword of state in the midst of his lodge."
2 Their symbol is, three triangles conjoined, producing nine points within a circle. I have before me a very interesting account of a grand festival of the order, holden on the 23rd Jan., 1836; the Baron Freteau de Freteau de Peny, Pair de France, Lieut. Grand Commander, on the Throne. It commences as follows: "A la gloire du G .·. A .·. de l'Univers, au nom et sous les auspices du Supreme Conseil, pour la France, des T T T .·. I ll .·. et T T T.·. P P P .·. S S S .·. G G G .·. I I I .·. du 33? et dernier degré du rit écossais ancien accepté S .·. S .·. S .·. L' III .·. Grande Loge centrale de France re'guliérement convoquée an nombre de cinquante membres, s'est réunie sons le point géometrique correspondant du 480 50/ 14s, latitude nord, et o longitude du meridien de Paris, dana un lieu trés eclairé, tres régulier, et trés fort, asile du mystére, de la vété, et de l'union fratennelle, sous la voute céleste du renith, le 5? jour de la lune de Schebath, 11? mois de l'an de Ia V .·. Lum .·. 5836. (23 Janvier, 1836). L'objet de la reunion etait la célébration de la fete, d' ordre du solstice d' hiver, á laquelle, par decision de la commission administrative du 20 Décembre dernier, se trouvait réurne une commémoration, funébre en l' honneur des T .·. Ill .·. F F.·. Général Lafayette, Sétier, maréchal Duc de Trévise, membre du Sup.·. Cons .·. de France, et Don Castro Alvés, membre du Sup .·. Cons .·. de l'empire du Brésil. Le temple est richement décore', &c."
The master's degree, in ancient times, was not conferred indiscriminately, as it is now. By the old charges it was Only necessary that a brother should be a Fellow Craft to be eligible to the office of Warden or Master; and even this degree qualified a noble brother for the Grand Mastership of England.1 Indeed, no one was called a Master Mason till he had become the master of his lodge.2 In the 18th century, a Fellow Craft, or even an E. A. P., was allowed to offer his opinion in Grand Lodge, and consequently possessed a vote. 3 And the old constitutions provided, that all motions made in Grand Lodge should be submitted to the perusal even of the youngest Apprentice; the approbation and consent of the majority of all the brethren present being absolutely necessary to make the same binding and obligatory. And any one, above the degree of an E.A.P., was capable of representing the Master or Wardens in Grand Lodge, in their absence, provided he attended with the proper jewel of office. 4 It appears, therefore, that a brother might enjoy all the privileges of the Craft, without being a Master Mason, provided he had served with freedom, fervency, and zeal-the symbols of which, at this period, were chalk, charcoal, and earthen pan. Again, at the constitution of a new lodge, it was ordered that, " the lodge being opened, the new Master and Wardens being yet amongst the Fellow Craft, 5 the Grand Master shall ask his deputy ether he has examined them," &c.
1 It is thought, however, by some brethren, that even after the third degree had been conferred, the brother was still called a Fellow Craft, until he had actually passed the chair; and then his name was changed from Lewis or Louftyn, to Cassia. The Ashmole papers seem to render this doubtful. That eminent brother, in his diary, says, "I was made a Freemason at Warrington, Lancashire, with Colonel Henry Mainwaring, of Kerthingham, in Cheshire, by Mr. Richard Penket, the Warden, and the Fellow Crafts, Oct. 16th, 1646." And again, "On March the 10th, 1682, about 5 hor. post mer., I received a summons to appear at a lodge to be held the next day at Mason's Hall, in London, March 11; accordingly I went, and about noon, was admitted into the fellowship of Freemasons; Sir William Wilson, Knight; Captain Richard Borthwick; Mr. William Woodman; Mr. William Grey; Mr. Samuel Taylor; and Mr. William Wise. I was the Senior Fellow among them, it being thirty-five years since I was admitted; there were present, besides myself, the Fellows after named, Mr. Thomas Wise, Master of the Mason's company this present year; Mr. Thomas Shorthose, &c. We all dined at the Half Moon Tavern in Cheapside, at a noble dinner prepared at the charge of the new Accepted Masons."
2 Thus in the old charges, a N. B. appended to iv.-- Of Masters, Wardens, Fellows, and Apprentices; informs us that "In ancient times no brother, however skilled in the Craft, was called a Master Mason until he had been elected into the chair of a lodge."
3 In the old regulations of the Grand Lodge, it was provided that, "The Grand Master shall allow any brother, a Fellow Craft, or Entered Prentice, to speak, directing his discourse to his worship in the chair; or to make any motion for the good of the fraternity, which shall be either immediately considered, or else referred to the consideration of the Grand Lodge at their next communication, stated or occasional."
4 Carnarvan, G.M., Art 8. If an officer cannot attend, he way send a brother of that lodge (but not a mere E. A. P.) with his jewel, to supply his room, and support the honor of his lodge."
5 It may be here observed, that every Fellow Craft was considered to be master of his work.
Thus our brethren of the eighteenth century seldom advanced beyond the first degree. Few were passed, and fewer still were raised from their "mossy bed." The Master's degree appears to have been much less comprehensive than at present.1 And for some years after the revival of Masonry, the third degree was unapproachable to those who lived at a distance from London; for, by the laws of the Grand Lodge, - Art. X., it was ordered that "Apprentices must be admitted Fellow Crafts, and Masters only here (in Grand Lodge), unless by a dispensation from the Grand Master." And accordingly, in 1731, his Royal Highness Francis Duke of Lorrain, afterward Grand Duke of Tuscany and Emperor of Germany, was made an Entered Apprentice and Fellow-Craft, at the Hague, by virtue of a deputation for lodge there, consisting of the Rev. Dr. Desaguliers, Master, John Stanhope, Esq., and John Holtzendor, Esq., Wardens, and other brethren. But he came over to England that he might be raised to the third degree by the Grand Master himself. And although this provision was subsequently found inconvenient and rescinded, yet, even so recently as the year 1783, on the question of the hall-fund, it was resolved "That every lodge which has already subscribed, or shall hereafter subscribe, the like sum of £25 to the hall-fund, shall have the privilege of sending one of its members, being a Master Mason, to every future Grand Lodge, beside the Master and Wardens, as representatives of the lodge, until the money advanced is repaid. But some brethren who have not arrived to the degree of Master Masons may subscribe to this fund, all such subscribers shall be members of the Grand Lodge, when they become Master Masons." It should appear therefore, that the third degree had not yet come into the general use which it now obtains. Indeed Smith, who wrote his "Use and Abuse of Masonry," in 1778, expressly asserts that "no private lodge, at this time, had the power of passing or raising Masons; nor could any brother be advanced to either of these degrees but in the Grand Lodge, with the unanimous consent of all the brethren in communication assembled."
1 This is a forbidden subject, on which I dare not enlarge; and therefore, it is impossible to state particulars. I may, how ever, remark, that "The Masters' Part," as it was called, or, in other words, the third lecture, consisted only of seven questions, with very brief replies, exclusive of the lodge examination on the principal points, which have the same reference as our present third degree, but shorn of all their beauty. Yet I cannot help expressing a wish that some of the ceremonies were still further simplified. They are too complicated to produce a chaste and striking effect. I may, in this place, be allowed to quote a passage from "The Defense of Masonry, 1731," by Dr. Anderson, the author of " The History and Constitutions of Masonry. "--" The accident," says he, "by which the body of Master Hiram was found after his death, seems to allude, in some circumstances, to a beautiful passage in the sixth book of Virgil. Anchises had been dead for some time, and Eneas, his son, professed so much duty to his departed father, that he consulted with the Cumaean sybil whether it were possible for him to descend into the shades below, in order to speak with him. The prophetess encouraged him to go; but told him he could not succeed, unless he went into a certain place, and plucked a golden bough or shrub, which he should carry in his hand, and by that means obtain directions where he should find his father. Anchises, the great preserver of the Trojan name, could not have been discovered but by the help of a bough, which was plucked with great ease from the tree; nor, it seems, could Hiram, the Grand Master of Masonry, have been found, but by the direction of a shrub, which came easily up. The principal cause of Eneas's descent into the shades was to inquire of his father the secrets of the fates which should some time be fulfilled among his posterity. The occasion of the brethren's searching so diligently for their Master was, it seems, to receive from him the secret Word of Masonry, which should be delivered down, as a test, to their fraternity of after ages. This remarkable verse follows:--
'Preterea jacet
exanimum tibi corpus amici,
Heu nescis!'
The body of your friend lies near you dead,
Alas, you know not how!
This person was Misenus, that was murdered and buried, monte sub aerio, under a high hill, as Master Hiram was. But there is another story in Virgil, that stands in a nearer relation to the case of Hiram, and the accident by which he is said to have been discovered, which is this; -- Priamus, king of Troy, in the beginning of the Trojan war, committed his son, Polydorus, to the care of Polymnestor, king of Thrace, and sent with him a great sum of money; but, after Troy was taken, the Thracian, for the sake of the money, killed the young prince, and privately buried him, Eneas, coming into that country, and accidentally plucking up a shrub that was near him, on the side of a hill, discovered the murdered body of Polydorus."
This concise view of the state of Masonry in the 18th century, will, it is hoped, form an useful appendage to the perusal of the following work. In introducing a new edition to the Masonic world, I have found it necessary to account for some omissions, and to explain a few varieties which night have been incomprehensible to the Masons of the present day. For though Masonry is unchanged and unchangeable, yet, as a standing law of the Grand Lodge, agreed to at its revival, provides that "every annual Grand Lodge has an inherent power and authority to make new regulations or to alter these, for the real benefit of this ancient fraternity, provided always that the old landmarks be carefully preserved," certain variations have, from time to time, been introduced into the lectures and node of working;1 which, though unimportant as respects the general system, have created a diversity in the minuter details, to meet the gradual improvements which ingenious men have effected in the arts and sciences.2 The revision of the Lectures by Wright, Shadbolt, Hemming, and others, under the above authority, has had only a partial operation, and while their version has been received by a portion of the fraternity," others residing at a distance from the metropolis, still retain the old system; and thus a perfect uniformity has not been successfully accomplished." Under such circumstances, these preliminary remarks will not be without their use; and I refer their consideration to the candid judgment of the fraternity at large.
1 Dr. Anderson says, that in his time "the system, as taught in the regular lodges, may have some redundancies or defects, occasioned by the indolence or ignorance of the old members. And, indeed, considering through what obscurity and darkness the mystery has been delivered down; the many centuries it has Survived; the many countries, and languages, and sects, and parties it has run through, we are rather to wonder it ever arrived to the present age without more imperfections. In short, I am apt to think that Masonry, as it is now explained, has in some circumstances declined from its original purity. It has run long in muddy streams, and, as it were, under ground; but notwithstanding the great rust it may have contracted, and the forbidding light it is placed in by its enemies, there is (if I judge right) much of the old fabric still remaining; the foundation still entire, the essential pillars of the building may be discovered through the rubbish, though the superstructure maybe overrun with moss and ivy, and the stones, by length of time disjointed. And therefore, as the busto of an old hero is of great value among the curious, though it has lost an eye, the nose, or the right hand, so Masonry, with all its blemishes and misfortunes, instead of appearing ridiculous, ought (in my humble opinion) to be received with some candor and esteem, from a veneration to its antiquity."
2 The reason assigned by the Grand Lodge, at the Union, for such alterations is, "That there may be the most perfect unity of obligation, of discipline, of working the lodges, of making, passing, and raising; instructing and clothing brothers; so that but one pure, unsullied system, according to the genuine land marks, laws, and traditions of the Craft, shall be maintained, upheld and practiced, throughout the Masonic world" (Art. of Union, 3).
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