ARCANE SCHOOLS by John Yarker, part 3 of 4 ASCII VERSION December 12/20-31/93 e.v. Scanned, corrected and first proofreading by Bill Heidrick, T.G. of O.T.O. ASCII conversion on 1/30/94 e.v. File 3 of 4. This Format and notes Copyright (c) O.T.O. O.T.O. P.O.Box 430 Fairfax, CA 94978 USA (415) 454-5176 ---- Messages only. Pages in the original are marked thus at the bottom: {page number} Comments and descriptions are also set off by curly brackets {} Comments and notes not in the original are identified with the initials of the source: e.g. WEH note = Bill Heidrick note, etc. Descriptions of illustrations and symbols are not so identified, but are simply in curly brackets. Text Footnotes have been expanded at or near the point of citation within double angle brackets, e.g. <>. For poems, most longer footnotes are cited in the text to expanded form below the stanzas. 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Not for "share-ware" distribution or inclusion in any commercial enterprise. *********************************************************************** A bishop of Durham, circa 1295-1300 named Beke had required more than the accustomed military service from the tenants of St. Cuthbert, who pleaded the privileges of "Haly-werk folc, not to march beyond the Tees or Tyne," and Surtees explains that "Halywerk folc or holywork people, whose business, to wit, was to defend the holy body of St. Cuthbert, in lieu of all other service"<<"Hist. Durham, Genl." xxxiii.>>, are here alluded to, but of Culdee original the term implied an art origin. Sir James Dalrymple, speaking of Scotland, says, -- "The Culdees continued till the beginning of the 14th century, up to which time they contended for their ancient rights, not only in opposition to the whole power of the primacy, but the additional support of papal authority." Noted Lodges exist from old times at Culdee seats, such as Kilwinning, Melrose, Aberdeen, and as the period when this was shewn was that of the suppression of the Templars, and the Scotch generally never allowed themselves to be Pope-ridden, we have one reason why the name of Templar was continued in that country. There was everywhere a growing discontent against the Church of Rome secretly indicated, even in the art of the Masonic Sodalities. Isaac Disraeli alludes to it in his "Curiosities of Literature." In his Chapter entitled, "Expression of Suppressed Opinion," he states that sculptors, and illuminators, shared these opinions, which the multitude dare not express, but which the designers embodied in their work. Wolfius, in 1300 mentions, as in the Abbey of Fulda, the picture of a wolf in a Monk's cowl preaching to a flock of sheep, and the legend, "God is my witness, how I long for you all in my bowels." A cushion was found in an old Abbey, on which was embroidered a fox preaching to a flock of geese, each with a rosary in its mouth. On the stone work and columns of the great church at Argentine, as old as 1300, were sculptured wolves, bears, foxes, and other animals carrying holy-water, crucifixes, and tapers, and other things more indelicate. In a magnificent {327} illuminated Chronicle of Froissart is inscribed several similar subjects, -- a wolf in a Monk's cowl stretching out its paw to bless a cock; a fox dropping beads which a cock is picking up. In other cases a Pope (we hope Clement V.) is being thrust by devils into a cauldron, and Cardinals are roasting on spits. He adds that, at a later period, the Reformation produced numerous pictures of the same class in which each party satirised the other. Over the entrance to the Church of St. Genevieve, says James Grant in "Captain of the Guard" (ch. xxxiii.), at Bommel is the sculpture of mitred cat preaching to twelve little mice. There is a somewhat indecent carving at Stratford upon Avon. The Incorporated Society of Science, Letters, and Art, in its Journal of January, 1902, contains a paper by Mr. T. Tindall Wildbridge upon the ideographic ornamentation of Gothic buildings. He observes that there were Masons who possessed the tradition of ancient symbolic formula, and that whilst the Olympic Mythology is almost ignored, the "Subject being (by them) derived from the Zodiacal system," and it is, he observes, that this symbolisation, often satirical, holds place on equal terms with the acknowledged church emblems. He instances some of these at Oxford and elsewhere, one of which is the symbol of Horus in his shell, and in a second instance reproduced as a "fox" with a bottle of holy water. The altar of the Church of Doberan in Mecklenburg exhibits the priests grinding dogmas out of a mill. In 1322 Alan de Walsingham restored Ely, himself planning and working at the building. The 1322 Will of Magister Simon le Masoun of York is printed in the Surtees Society's collection. Of 1325 is the tomb of Sir John Croke and Lady Alyne his wife at Westley Wanterleys in Cambridgeshire; upon it is the letter N, with a hammer above it, and a half-moon and six-pointed star on each side; the N is an old Mason's mark, and also a pre-Christian Persian Symbol. Of this period there is a stone-coffin lid at Thornton Abbey in Lincolnshire, which {328} has upon it a shafted floriated Greek cross, and besides the shaft a square -- religion and art united; a similar one occurs at Blidworth in Northamptonshire having upon it a square and axe. At Halsall in Lancashire is a three-step cross on one side of which is a square, and on the other an ordinary set-square. There is also in Lincoln Cathedral a gravestone of this century representing Ricardus de Gaynisburg, Cementarius, or Mason, on each side of whom is a trowel, and a square. Chartres Cathedral in France has a window containing the working tools of masons. Mr. Wyatt Papworth observes that at the end of the 13th century, and beginning of the 14th, there is mention of the "Magister Cementarii" and his Socii, or Fellows. There is documentary evidence of the term Freemason in 1376, and it may have been in use at an earlier date. Brother F. F. Schnitger argues, on the evidence of a Nuremberg work of 1558, that the prefix indicates a free art, as sculpture, which the ancients say that handicraft is not, but that the former is, "the use of the square and compasses artistically."<> Brother G. W. Speth advocated, with a little hesitancy, that as the travelling Masons moved about they adopted the term "Free" to indicate that they were outside, or free "from," any Guild but that established under their own "Constitution." It does not, necessarily follow, however, that the term "Free" had everywhere the same import.<<"Ibid" vii.>> "Scotland" has many important documents. The Chevalier Ramsay, in his Paris Oration of 1737, states that James, Lord Steward of Scotland, in 1286 held a Lodge at Kilwinning and initiated the Earls of Gloucester and Ulster into Freemasonry. What authority there is for this statement no one now knows, but Tytler in his History of Scotland shows that these two Earls were present at a meeting of the adherents of Robert Bruce at Turnbury Castle, which is about 30 miles west of Kilwinning Abbey, and were concerting plans for the vindication of his claims to the Scottish throne. {329} The rebuilding of Melrose Abbey in Scotland was begun in 1326 under King Robert the Bruce, who seems to have been a protector of the Templars. There is a legend in regard to a window which is said to have been wrought by an Apprentice who was slain by his Master out of jealousy, and the same myth applies to similar work in other countries. The structure is full of recondite symbolism both within and without; the Chapel is interpreted to represent the human body in all its parts; in Symbols there is a pelican feeding its young, and the phoenix rising from its ashes. It contains a later inscription on the lintel of the turret stairs, as follows, and there are others of like import: -- "Sa gays ye compass royn aboute, Truith and laute do but doute, Behold to ye hende q. Johne Morvo." A second on the west wall of the south transept is a shield inscribed to the next John Moray, or Murray, who was son of Patrick, bearing two pairs of compasses laid across each other between three fleur-de-lis, though his own arms were three mullets, in chief, and a fleur-de-lis in base. The older of the two inscriptions refers to a John Moray who died 1476, a Mason but also Keeper of Newark Castle in 1467; and whose son Patrick had the same status until 1490. The epitaph of the second of the name is thus read: --<<"lbid" v, p. 227; also ix, p. 172>> "John Morow sum tym callit -gu Melros and Paslay of was I and born in Parysse Nyddysdayll and of Galway, certainly an had in kepyng Pray to God, and Mari baith. all Mason work of Sant An- And sweet Sant Tohn to keep this droys ye hye Kyrk, of Glas- haly kirk fra Skailh." This John Moray had grants of lands from James IV. in 1490 and 1497, was Sheriff of Selkirk 1501, and assassinated on his way to the Sheriff's Court in 1510. In the reign of Edward III., 1327-77, we are told by Anderson that Lodges were many and frequent, and that great men were Masons, the King patronising the arts {330} and sciences. He says that it is implicitly implied, in an old record, "that in the glorious reign of King Edward III., when Lodges were many and frequent, the Grand Master with his Wardens, at the head of Grand Lodge, with consent of the Lords of the Realm, then generally Free-masons, ordained -- That for the future, at the making or admission of a brother, the Constitutions shall be read and the Charges hereunto annexed." Such specific statement is not at present known and is doubtless a paraphrase of the existing MSS. The King founded the Abbey of Eastminster, and others built many stately mansions and about thirty pious houses, in spite of all the expensive wars of this reign. The south transept of Gloucester Cathedral was begun about the year 1330, and is traditionally said to be by "John Goure, who built Camden Church and Gloster Towre." He is believed to be represented in a monument, of which an engraving appears in "Ars Quatuor" (vol. ii.); it is in form of a Mason's square, and the builder is represented as if supporting it; his arm is in the position of hailing his Fellows; below the man's effigy is a budget of tools. Until a recent restoration of the ancient Church of the Dominicans in Limerick, there was, on the gable end, the half length figure of a person in Monkish dress; the right hand was clutching the heart, and the left arm, kept close to the side, was raised with the palm outward, index and second finger raised.<<"The Kneph." C. M. Wilson, J.P.>> In 1330, Thomas of Canterbury, a Master Mason, began work at St. Stephen's Chapel, Westminster. The Abbey-gate of Bury St. Edmund's contains the double triangles, and is of this period. On the carved bosses of a Gothic church at Linlithgow are these emblems: -- (1) a double circle within which is a book upon which are square and compasses; (2) a double square within which are two circles, and in these a double lozenge in the centre of which is the letter G.<<"Freem. Mag.," May 1853.>> The brass of John de Bereford at Allhallows, Mayor 1356-7 of Oxford, contains a shield {331} on which are square and compasses. At Dryburgh Abbey there is a tomb, late this century, on which is a cross-hilted sword, surrounded by a wreath of ivy, and on each side of the sword, the square and compasses; this, and others of like nature, might imply the Initiation of a person of Knightly rank. The condemnation of the 1326 Council of Avignon would seem to have had its influence in England, for upon the "black death" of 1348, when near half the population died, an Ordinance of 1350 confirmed by Statute law in 1360, forbade "all alliances, covines, congregations, chapters, ordinances, and oaths," amongst Masons, Carpenters, and artisans, and this Statute was endorsed by others of a like nature in 1368, 1378, 1414, and 1423. These laws are, however, rather directed against Journeymen, Apprentices, and labourers, and, in any case, from their repetition at long intervals, had little effect upon the Masonic Assemblies. A much more important bearing upon the Masonic organisation is a record of 1356. At this period there was a dispute in existence between the "Layer Masons or Setters," and the "Mason squarers." Six members of each class appeared before the Mayor, Sheriff, and Aldermen of the city of London, to have their organisation defined in order that the disputes, which had arisen between them might be adjusted, "because that their trades had not been regulated by the folks of their trade in such form as other trades are." That is, they had not yet been so regulated in the city of London. Amongst these representatives of the Mason squarers was Henry Yeveley; the "Free-masons" as opposed to the "Layer Masons," who were perhaps derived from the ancient body of the Kingdom, who would suffer in status by French importations, and would prefer, elsewhere, the Saxon Constitution. The Mayor, after consultation with these two sections, drew up a code of ten rules, which appears in full in "Gould's History of Freemasonry," and which virtually allowed the two bodies identical privileges, {332} and rules, mutually with a seven years Apprenticeship. In either case a Master, taking any work in gross, was to bring 6 or 4 "sworn" men of the "Ancients" of his trade, to prove his ability and to act as his sureties; and they were to be ruled by sworn Overseers. Twelve Masters were sworn, which virtually united both bodies, and made a uniform rule for both, thus establishing the London Company of Masons. Such a union of the Christian Masonry of York and the Semitic Masonry of the Normans, coupled with the grant of Royal Charters to the Masters, might lead to the recognition of the Rites of the Harodim-Rosy Cross as the unification of the two, which it actually is. It is quite probable that this judicious action of the Mayor saved London a repetition of the disturbances which occurred in France amongst the sects of the Compagnonage. In the middle of the 14th century Ranulf Higden had compiled his "Polychronicon" in the Benedictine Monastery of St. Werberg, Chester, which is here noted as it constituted the authority for all the Masonic Charges as to Jabal, Jubal, Tubal, and Naamah; Nimrod and his cousin Ashur, the two pillars of Enoch, the origin of Geometry, etc., and which introduced into the Saxon Charge by the author of the "Cooke MS.," whoever that may have been, became the basis of all the later Charges which have come down to us. It is quite probable that the old 17th century Lodge, of which Randle Holmes was a member, dates from the earliest period of Norman architecture in Chester, if not beyond; its prior antiquity is proved by the fact that it had in the 17th century ceased to have any practical object in relation to architecture. The ancient Scotch Lodges in most cases advance such claims. This era was the beginning of the "Rectilinear" or "Perpendicular" style of architecture, which continued in vogue down to 1550 From 1349 works were in progress at Windsor, and John de Spoulee, Master stone-cutter to whom Anderson has given the title of "Master of the {333} Ghiblim," though in Ashmole's "Order of the Garter" the term used is Stone-cutter, had power given him to impress Masons; he rebuilt St. George's Chapel where the King instituted the Order of the Garter in 1350. In 1356 William of Wykeham, who was made Bishop of Winchester in 1367, was appointed Surveyor, and in 1359 Chief Warden and Surveyor of various castles, and employed 400 Free-Masons at Windsor. In 1360 the King impressed 360 Masons at his own wages, and attempts were made to punish those who left work, and this is the year in which the Statute law was passed against all alliances, covines, and oaths, so that the one may have influenced the other. About this year William Edington, Bishop of Winchester, erected a very beautiful church at Edington. In 1362 writs were issued for the King's works to impress 302 Masons and delvers of stone, and the counties of York, Devon, and Salop were to furnish 60 men each. These arbitrary proceedings of the King have an explanatory bearing upon both the Statute laws and the Masonic Charges. In 1365 Henry Yeveley, already referred to as a Mason-cutter, was director of the work of St. Stephen's Chapel, now the House of Parliament, and according to Anderson is "called at first, in the old Records, the King's Free Mason"; he built for the King the London Charter-house, King's Hall in Cambridge, and Queensborough Castle. In 1370 William de Wynnesford, Cementarius, was sent beyond sea to retain divers Masons for the service of the King. In 1375, Robert a Barnham at the head of 250 Free Masons completed St George's great Hall; and Simon Langham, Abbot of Westminster, repaired the body of that cathedral. In Prior Fossour's time, 1341-74, the great West window of Durham Cathedral was placed, and the Altar-screen finished in 1380 to which Lord Neville of Raby contributed 600 marks. Green, in his "History of the English People," has some remarks on the English Guilds which we may run over here. He says that "Frank-Pledge," and the "Frith-Guild" {334} sprang out of kinship and were recognised both by Alfred and Athelstan. The Merchant Guild of London sprang out of various Guilds in the city which were united into one by Athelstan. But this led to a Craft Guild struggle, for their Wardens had the Inspection of all work done, all tools used and everything necessary for the good of their several trades. Apart from the Masons who had their own records, not mentioned by Green, the first to secure royal sanction was the weavers who had their charter from Henry I., though the contest went on during the reign of John, for the control of trade in the 11th century had begun to pass from the Merchant Guild to those of the Craft. It may also be added that the Masons had begun to pass from Monastic control and were becoming secularised. A constant struggle was taking place between the "Prudhommes," or Wise, and the Commune; those Craftsmen who were unenfranchised united in secret Frith-guilds and Mobs arose, but the open contest did not begin until 1261, when the Craftsmen invaded the Town-mote, set aside the Aldermen and chose Thomas Fitz Thomas for their Mayor. The contest continued until the time of Edward III., who himself joined the Guild of Armourers. Charters had now been granted to every trade, and their ordinances duly enrolled in the Mayor's Court, and distinctive Liveries assumed. Green adds that the wealthier citizens now finding their power broken sought to regain their old influence by enrolling themselves as members of the Trade-guilds (p. 189-95). With the exception of the Masons' Guild at York, which was continuously employed on the Minster, and other churches in York, and as these sent Guilds to other distant parts which ceased to exist when their work was done, it is impossible to trace old Guilds in permanency. When they had completed their labours they would report to York, and as workmen were required elsewhere, a Guild with the proper complement of Apprentices, Fellows, and Passed Masters would be sent there. In some cases, in small towns, a remnant would remain in permanence, and {335} it is to such as these that we owe a special Charge distinct from that of the General Assembly. In 1377 the Guilds of London were reconstituted and became known as "Livery Companies," from their special Livery or dress. In place of "Guild," we now have "Crafts and Mysteries," and for "Aldermen," the Masters or Wardens. The Masons had sent 4 members and the Free Masons 2 members to the Municipal Council, but an old list shews that this distinction had been done away with and an erasure is made to credit the delegates as "Masons." The oath of the Wardens is preserved; they swore, well and truly to Oversee the Craft of Masonry, to observe its rules, and to bring all defaulters before the Chamberlain of the City; to spare no man for favour, nor grieve any man for hate; to commit neither extortion nor wrong, nor in anything to be against the peace of the King or city. The Oath concludes, as in the French formula before mentioned, "So help you God and all Syntes." The title of the London Company of Masons, at this time, was "The Craft and Fellowship of Masons." The "Court Rolls" of the Manor of Long Benynton, county of Lincoln, the lord being Thomas of Woodstock, the youngest son of Edward III., has John Playster and John Freemason in this year.<<"Coleman's Catalogue," 1882, xviii, No. 150.>> The Charters of City Companies of Masons was clearly a legalised usurpation of the Saxon right of Assembly, and modelled upon the older "Fraternities" of France; where such City Companies were chartered the result might be the withdrawal of the Masters into the Livery, leading to the continuation of the Assembly by journeymen and amateurs. To put the question in other words, some Assemblies may have become Livery Companies, whilst York, and other northern towns, continued the ancient right of Masonic Assembly; and in regard to this the views of Brother Speth that the Masonic Assembly, and the Charges belonging thereto, is a claim that they were free "from" the Guilds is worthy of close consideration. Brother Gould {336} has mentioned several instances where Journeymen attempted to establish Guilds for their own enjoyment and protection, but were speedily suppressed by the Masters; in 1387 three Cordwainers had been promised a Papal brief for this purpose, but only obtained the privilege of the London prison of Newgate; a similar attempt of the Journeymen Saddlers was suppressed in 1396; the same befel the Journeymen Tailors in 1415; also the Journeymen Guild of St. George at Coventry in 1427. Unfortunately all the documents of the London Company of Masons prior to 1620 have been lost, or we should have had valuable information as to the working of that Guild. Brother Edward Conder has shewn that the Company at the earliest period of its records had a speculative Lodge meeting at its hall, which was not confined to Masons by profession; and that a Master's grade such as is spoken of in the "Regius" and "Cooke" MSS. was the appanage of the Fellowship, by which "accepted" or non-operatives became qualified for the rank of Liverymen and Assistants who composed the governing Council, and thus the esoteric or symbolic branch was allied with the exoteric one on the Council. We will now return, in a few notes, to works in progress at this period. In the reign of Richard II., 1377-99, about fifteen pious houses were built. Between 1380-86 the building of the new College, in Oxford, was accomplished by William of Wykeham; the Wardens and Fellows, 14th April, 1386, made solemn entrance, marching in procession with the cross borne before them and chanting Litanies. Between 1387-93 the same architect founded Winchester College; it contains the arms of the Architect, which have a peculiarity worthy of notice; they are -- two chevronels or carpenters' couples between three roses; motto, Manners makyth man. It is probably but a coincidence that if we reverse a Master Mason's apron, it is a copy of the arms of Wykeham, whilst the motto, as previously noted, is found in the "Regius" MS., and in a book on etiquette styled "Urbanitatis," of which it is {337} possible he may have been author. His Master Mason was William de Wynnesford, mentioned here in 1370, and his portrait as William Wynfor, "lathomus," appears in stained glass, with that of the Master Carpenter, and Dominus Simon Membury, Supervisor or Clerk of the Works. In the old Masonic Charges there is a law that no Fellow shall go into the town at night, without a Fellow to bear him company, as witness of his good conduct; and Brother F. Compton Price, who has executed the beautiful facsimiles of Masonic MSS., points out that Wykeham had the same law for the Monks and Canons, who were prohibited from going abroad without leave of the Prior, and without a Companion. From 1389-91 the celebrated poet Geoffrey Chaucer, was Clerk of the Works over the King's Masons, and it is possible that our old Charges may have had some influence upon his poetical works. Romsey Abbey has a pillar in the south aisle, upon the capital of which is sculptured certain figures supposed to represent the Dedicators of the Church; it has a trowel and a large square said to contain the words: "Rohert me fecit." Between the years 1389-91 two very beautiful churches were erected, one at the village of Shottesbrook in Berkshire, and the other at Winnington in Beds, but the "Perpendicular "style had not reached these places. St. Michael's Church in Coventry was completed in 1395; St. Nicholas in Lynn, 1400; the Collegiate Church in Manchester was in progress, and it has been supposed the builders met at the adjacent "Seven Stars," a very ancient hostelry. Works were in constant progress at York from 1349-99, and even down to 1520. In the year 1352, the Chapter of the Minster issued regulations for the Masons employed, which are interesting in themselves, and indicate to us various particulars which shew how carefully old Masonic customs have been handed down to us. It would be an error to suppose that such Lodges as are described herein were the York Assembly; that body was an annual Assembly drawn from all the Masons within a wide circle. {338} Such Lodges might possibly receive Apprentices. The document from which we quote the following particulars is part of the "Fabric Rolls," printed by the Surtees' Society: 1352, "The first and second Masons, who are Masters of the same, and the Carpenters," took an oath to carry out these regulations. After work, between May and August, breakfast was to last half an hour, "and then the aforesaid Masters, or one of them, shall knock upon the door of the lodge, and forthwith all shall go to their work." After dinner they shall sleep within their lodge, and when the Vicars have come from the Canons' dinner table, the Master Mason, or his substitute, shall cause them to rise and come to their work. Then they were to work from the first bell for Vespers, and then drink within the lodge until the third bell of St. Mary's Abbey called le longe bell. "The aforesaid two Master Masons and Carpenters of the Fabric shall be present at each drinking time, and these shall notify to the Keeper of the Fabric, and to the Controller thereof, all failures and absences." In 1370 the Dean and Chapter issued another Code of regulations under which none were allowed to go away above a mile, under penalty of a fine. A new workman was to be tested for a week, and if "he is foundyn conisant of his werke, be recayde ye commune assent of ye Mayster, and ye Keper of ye werke and of ye Mastyr Masoun, shall swere upon ye boke yet he shall trewle ande bysili at his poure, for out anye manner gylary, fayntis, outher desayte, hald, and kepe holy, all ye poyntes of ys forsayde ordinance in all thynges yt him touches or may touche, fra tyme yt he be recavyde." In this same year Master Robert de Patryngton, and 12 Masons appeared and received Articles to this tenor: - "Lords, if it be your wyles, we grant for to stand at our workes trewly, and at our power." In the following year we find that this Master had under him 35 Masons and Apprentices, 18 labourers, and the church found them Livery of tunics, aprons, gloves, and clogs. {339} In 1389 the Masters and Wardens of Guilds were ordered by the Crown to make a return of their laws, oaths, feasts, meetings, and if they possessed charters to produce them, and the existence of both social and Craft Guilds is admitted by issue of separate writs. A body such as the London Fellowship of Masons, says Bro. R. F. Gould, would not be affected by such writs, for it had the governance of the London Craft, and Anderson expresses an opinion, in 1723, that its members had first been received according to well-known Masonic forms. Masons in many parts, who had no Charters, would no doubt be affected by the Writs of 1389, and it is very probable that the order may have led to the compilation of a series of Constitutional Charges, which were, again and again, recopied and handed down to us in later MSS.; but it is clear that such scribes did not hesitate, at any time, to introduce supposed improvements of their own. Whether or not such a recompilation originated thus, the laws of the country shew that Assemblies continued to be held down to the 15th century, and Masonic documents prove their later continuance, and the variations in the MSS. lead us to believe that if there were Masons who preferred a Norman French Charge, there were others who preferred their ancient Saxon privilege of a right of Assembly to obligate Fellows, and pass Masters, and we will give particulars of two such documents shortly, both of which embrace legends of this date. We will now say a little upon the Symbolism of the time both English and Foreign. Dr. Inman, of Liverpool<<"Ancient Faiths in Ancient Names.", has the following: -- "The ancient parish church of Bebington, Cheshire, has not only the solar wheel, the spikes of which terminate in the phallic triad, as one of the adornments of the reredos, but abounds with deltas, acorns, Maltese crosses, enfolding triangles, and Virgins who, like the ancient Isis, are crowned with the inverted crescent, the chaplet being still further adorned with the {340} seven planets." A very interesting series of Marks, cut between 1120-1534 has been collected by Brother Rylands.<<"Ars Quat. Cor." 1894.>> At Great Waltham there are some well carved panel heads of open seats, the tops of which in triplicated form contain the five-pointed star, with a ball in the centre. The pavement of Westminster Abbey contains the double triangle, each angle containing a small one, whilst three triangles separated appear in the centre. During last century certain leaden medals designated "Moralli" were disinterred at Dover, and believed to be travelling tokens from one Monastery to another, ensuring welcome, some bore a five-pointed star, others had a dot at each angle, and the letter G in the centre.<<"Feem. Mag.," 1863, viii, p. 86.>> Masons as a necessity were travellers, and could not carry work to their shop. The Rev. Bro. A. F. A. Woodford, whose ability as a Masonic authority is unquestioned, has several times stated in print that there was found in the Minster Yard in York an ancient token or seal, undoubtedly of the 14th century, which had upon it words only known to Masons and Hiramites. By a Statute of Henry VI. (1406) the Liverymen of Guilds were permitted to wear girdles of silk, embroidered with silver and gold. The date to the Will of John Cadeby is indecipherable, but earlier than 1451, as one of the persons mentioned in it died in that year. Bro. G. F. Fort in his treatise on builders' marks quotes Matthew of Arras and Peter Arler, whose images in the Cathedral of Prague, of the end of the 14th century, wear in the former case his mark on a keystone "set in a semi-circle," depending from a broad band of blue, and Peter Arler's is a perfect square. A Guild Mason would say that the Mark of Matthew of Arras proves him to have belonged to an "Arch" Guild, though blue is a Craft colour. The inventory of the Will here named of John Cadeby, of Beverley, Mason, has mention of several Zonas, which though literally girdles, may be interpreted Aprons: -- {341} One silk zona, green and red, silver mounted, weight 17 oz., 32s. 8d. One silk zona, silver mounted, with leaves and ivy, weighs 7 1/4 oz., 40s. 8d. One silk zona, silver mounted, with Roses, weighs 9 3/4 oz., 16s. 3d One damaged silk zona, silver mounted, with letters B and I in the middle, weight . . . . One zona, of mixture, silvered, ornamented with stars, 3s One zona, of black and green silk, weight 3 oz., 3s The Girdle, then an article of clothing in general use, was appropriate to a Master. The foreign churches of the 14th century are equally suggestive in Symbolism common to Masonry. The dome of Wurtzburg, in front of the chamber of the dead, has two columns, which are supposed to date from 104o but may be later; on one is the letters IAC-HION, and BOO-Z. There is an old church in Hanover which was building from 1284-1350, and which contains the circle, double triangles, and pentagon; in this church is also a statue of St. George with the red cross, and one of St. James the Pilgrim; at one time it possessed a charger with the Baptist's head; an inscription says: "The fire was a sore thorn to Stoics and Hebrews," which a Chronicle of 1695 refers to the fact of the burning of the Templars, 1310-3, a remark which would seem to imply a belief that these Knights were guilty of Monotheistic heresy. Hargrave Jennings says that in old representations of the Cathedral of Notre Dame in Paris, the sun and moon, with other emblems, are placed respectively on the two porches. The Church of Doberan has many double triangles, placed in a significant manner; three vine-leaves united by a cord, and symbolic cyphers; there is also a painting in the same church, in which the Apostles are represented in Masonic attitudes.<<"Hist. Freem." J. G. Findel.>> Fort asserts that in one of the churches of Florence are life size figures in Masonic attitudes. Many paintings of the old Masters are said to {342} exhibit similar characteristics. The Church of Santa Croce, Florence, over the main portal has a figure of Christ, holding in the hand a perfect square; he it was who told Peter that "upon this stone ("petra") I will build my church, and the gates of hell shall not prevail against it." Clavel states that the figure of Christ in the Church of St. Denis has the hand placed in a position well known to Freemasons; at the beginning of this chapter we gave other information hereon. The Abbey Church of St. Owen in Rouen begun in 1318, and completed by Alexander Berneval, who died in 1440 and was buried in the church, has a legend in regard to a very fine Rose-window which is identical with that of Melrose; the five-pointed star appears in the stone tracery, and Murray says that there is a tradition that it was made by an Apprentice whom Berneval, the Master mason, slew out of jealousy because he had surpassed himself. Other edifices at Rouen contain the pentagon. This general identity of Symbolism in various countries tends to prove a secret understanding amongst all Masons as to its meaning, and a similar Initiation of the builders everywhere, which as they travelled about ensured a brotherly welcome. Victor Hugo in his novel of "Notre Dame" says that "there is an intimate connection between architecture and the Hermetic philosophy." He further alleges an alchemical symbolism in the sculpture attributed to Bishop William of Parys in the great Portal; he also instances the Virgins with their lamps turned down, and those turned up; the opening of the book (of philosophy); some naked figures at the foot of Mary; one with wings on the heels (Mercury); the Sower; Job (the philosopher's stone, tortured to become perfect); a dragon with its tail in a bath from which rises smoke and a king's head, demons and dragon's head; and Abraham offering his son Isaac. In the reign of Henry IV., 1399-1413, six pious houses were built; the Londoners erected their Guild Hall, and the King founded Battle Abbey in Shrewsbury, and afterwards that of Fotheringay. In 1399 Hugh de Hedon {343} had employed at York 28 Masons; but fuller information will be found in the "Fabric Rolls." In the reign of Henry V., 1413-22, eight pious houses were built, and the King rebuilt the palace, and the Abbey of Sheen, under the direction of Henry Chichley, Archbishop of Canterbury. At York, "our dred lord the King" had, in 1416, given them William de Colchester from Westminster Abbey; the appointment must have been an unpopular one, for, in the third year of his Mastership, certain stone-cutters assaulted and did grievously injure him and his assistant; the work continued here down to 1520. Cattrick Bridge was constructed in 1413, and the three Masons were to have a gown "according to their degree," but this will mean employment rank. Cattrick Church was begun in 1421, and the Masons were to have "a Luge of tre," with four rooms of "syelles," and of two "henforkes." The reign of Henry VI. lasted from 1422-61, and he was an infant upon his succession. It is tolerably certain that in his reign the Masons were dabblers in the Hermetic sciences. During the time of Henry IV. Alchemy was made felony, by an act of 1404, which continued in force during the reign of Henry V. Henry VI. took the art under his protection and obtained the consent of Parliament, empowering three Lancashire gentlemen, "lovers of truth and haters of deception," to practise the art.<<"Vide Scientific and Relig. Mysteries." Yarker. 1872. p. 62.>> An Act of Parliament was passed in 1425 alleging that by the "yearly congregations and confederacies of the Masons in their general Chapters assembled," the good effect of the Statutes of labourers was violated and prohibited all such meetings; no effect was given to this act, and it remained a dead letter on the Statute book until the reign of Queen Elizabeth, when it passed into oblivion, being annulled by other Acts. In 1424 Prior Wessington repaired the tower of Durham Cathedral, and spent 1,454 Pounds of the money of the time. In 1426 the Masons erecting Walberswick steeple were {344} to be provided with a house to work in, to eat and drink, and to lie in and to make "mete" in, to be built near the place of working. In 1427, William of Warmington began the rebuilding of the western tower of Croyland Abbey, and the vaulting with stone of the north aisle; his memorial stone, which has been engraved in "Ars Quatuor"<<"A.Q.C." v, p. 146.>>, represents him as holding a square in his right hand, and a pair of compasses in his left; there are other Masonic symbols carved here, for which consult the reference under the date 1113. There was a Lodge of Masons attached to the Priory of Canterbury at this time; as the Register of William Molash, in 1429, mentions Thomas Stapylton, the Master, John Morys the Custos, or Warden, both of whom rank as Esquires; and 16 Masons; all receive their livery, or clothing. Chichley also had livery, and these extracts prove that Christ Church Convent had a considerable body of Masons working at the building. St. Mary's Church, Bury, was begun 1424. In the contract with Horwood for building the Nave of Fotheringay Church in 1434 it is enacted, "that if the two said letters, or any of them, be noght profitable ne suffisant workmen for the lordys availle, then by oversight of Master Masons of the countie, they shall be denyd." If Horwood did not fulfill his engagements, "he shall yielde his body to prison at my lordy's will (Duke of York), and all his moveable goods and heritages be at my said lordy's disposition and ordinance." In 1439 the Abbot of St. Edmundsbury contracts with John Wood for the restoration of the great bell tower, "in all manere of things that longe to Free-masonry, and to have borde for himself as a gentleman, and his servant as a yeoman, and thereby two robys, one for himselfe after a gentleman's livery."<<"Archaelogia," xxiii, p. 331.>> Southwold Church was begun 1440. In 1436 an Act was passed which required the Masters, Wardens, people of the Guilds, fraternities, and other companies incorporate, to produce their letters Patent to the Justices and others, where such Guilds and fraternities {345} be, for their approval. This Act is directed against such bodies making their own laws, and it mentions the Chief Master as distinct from the Masons under him. It is a very valid supposition that it was this circumstance which led to the production of the Masonic Constitution for the sanction of the King, as several old copies known last century assert that it was. It has been suggested that the King's Master Mason of our large cities might be the head of the Masonic Assemblies to whom the rest were responsible. There is a Catechism purporting to be the examination of a Freemason by Henry VI., which admits Occult studies; it was given to the world last century under the name of the antiquaries Leland and John Locke, and though possibly a forgery, in its present shape may have been the actual Catechism of some lodge given to these studies. There, is, however, ancient and genuine testimony to the practice of Alchemy by the Masons. We instanced in our Chapter (VI.) on the Hermetic Schools, the nature of the Symbolism of Jacques Coeur, 1450 and that of Basil Valentine. Whatever uncertainty there may be about this there is none in the fact that Thomas Norton classes the Free Masons by name as giving themselves to Alchemical studies. One Richard Carter in this year 1476, had granted him a license to practise Alchemy. During this reign Wainfleet, Bishop of Winchester, and Archbishop Chichley superintended the erection of various buildings in Oxford, Cambridge, and others built twelve pious houses. Fuller says of King's College in Cambridge, founded by Henry VI., in 1441, that it is "one of the rarest fabrics in Christendom." Churches begun, St. Mary's Redcliffe, 1440; Tattershall 1455. In Scotland William St. Clair built Roslyn Chapel in 1445, and Mr. James Ferguson considers that the builders were from North Spain. Within it is a very beautiful Pillar called the Prentice's Pillar, to which a legend is attached which says that whilst the Master went to Rome for instruction, an Apprentice completed the work in his {346} absence and that out of envy at seeing the beauty of the workmanship he slew the Apprentice by a blow on the forehead. Three heads are shewn in the Chapel as representing those of the Master, the Apprentice, and the widowed Mother, but it has been suggested that they may equally represent Joseph, Jesus, and Mary, in their application to the Rites of Harodim-Rosy Cross. A similar Apprentice legend is attached to Cologne, Strasburg, Rouen, Melrose, Lincoln, and to other places, and though it has a distinct esoteric reference easily understood by all Masons, may possibly be carried forward to an Asiatic superstition that a building intended to endure must be cemented by the sacrifice of life. Brother Speth is of opinion that in addition to a foundation-sacrifice, previously mentioned, there was a completion-sacrifice made at the crowning of the edifice, and that it was a custom obtaining amongst the Teutonic and other races, of which he gives many examples. Two documents, actually copied at this period, deserve ample reference here; one is the "Cooke MS.," written about 1450; and of the other there are several duplicates, the "Wm. Watson MS.," which we shall take as our reference; the duplicates being the "Heade MS.," dated 1675; another is quoted by Dr. Plot in 1686, and Dr. James Anderson, between 1723-38 had seen a copy. Bro. Dr. W. W. Begemann has investigated the "Cooke MS.," and considers that it is copied from one about the year 1410, whilst the second part or book of Charges is much earlier, by at least a century; the Preface being compiled in a west Midland County. Upon the "Watson MS., a valuable Commentary by Brother C. C. Howard, of Picton, has been printed, with a facsimile, and he shews very forcibly that it is a more complete and unabridged version than the Preface to the "Cooke MS.," but this also has been taken from a copy at least three removes from the original compilation, which served both for the "Cooke" and the "Watson" MSS., which again might be amplified copies of still older MSS. It is probable that {347} modifications may have been made to adapt it for presentation to Henry VI., and the "Lords of his honourable Council," about the year 1442; and it may have been slightly modified in the next reign, when again copied, as little changes are made in all copies, no two being verbally alike. It will be convenient to place the two copies side by side, and to distinguish where the variations occur, to suit them to two different Masonic schools. These MSS. begin with a description of the Seven Liberal Arts and Sciences, upon which all Crafts in the world were founded, and especially Geometry, which is the basis of all other arts, for there is "no handicraft but it is wrought by Geometry." The author's legendary origin of the Craft begins with Adam, -- before Noah's flood there was a man called Lamech who had two wives, -- "one hight Adah, and another Zillah, by the first wife, that hight Adah he begat two sons, that hight Jabal, and the other hight Jubal." Jabal was "Cain's Master Mason and governor of all his works, when he made the city of Enoch, that was the first city." Jubal was the founder of Music. "Lamech begat upon his other wife, that hight Zillah. . . . Tubal Cain . . . and his daughter Naamah. . . . This son Tubal Cain was the founder of Smith's Craft. . . Naamah was the founder of weaver's Craft." Being forewarned of the deluge they wrote the sciences upon two manner of stones, marble and latres, one of which would not burn, nor the other sink. "A great clerk that was called Putugoras found that one, and Hermes the philosopher, found the other." Nimrod began to build the tower of Babel and taught the workmen Craft of measures, and had 40 thousand Masons whom he loved and cherished well. Nimrod sent to his cousin Asur 30 hundred of Masons, and gave them a Charge. Abraham "a wise man and a great clerk" taught Geometry to the Egyptians, and had a worthy clerk called Euclid as his pupil. A relation, varied in terms, from the more ancient form, is given as to Euclid's governance. The author then tells us that the Children {348} of Israel learned Masonry when they were in Egypt, that "King David loved well Masons, and he grave them (Charges) right nigh as they be now" and "Solomon confirmed the Charges that David his father had given to Masons." Thence the worthy Science passed into France where was a worthy King called Charles the Second; "he was a Mason before he was a King and gave them Charges." Up to this point the two MSS. are in perfect agreement, allowing for copyist's errors, but they now diverge in a remarkable manner, and we give a summary, side by side, the "Watson" MS. complete in itself, the "Cooke" having an older part attached: -- WATSON MS. COOKE MS. In the Watson MS. the account In the Cook MS. the Charge given of a charge by St. Alban and account of St. Alban is is very full. It gives Athelstan much abridged. It says "soon for authority that "Amphabell after that came St. Adhabell into came out of France," and con- England, and converted St. verted St. Alban to Christendom, Alban to Christianity, who gave he was Steward of the King and them Charges," . . . "And built the walls of Verulam; after that there was a worthy cherished Masons, and "made King in England that was called them good pay," and gave Athelstan, and his youngest son Charges "as Amphabell had loved well the Science of Geo- brought them out of France." metry, . . . wherefore he Edwin (son of Athelstan) drew him to Council and learned purchased from his father the the practice of that Science to right of Assembly and "correc- his speculative, for of specula- tion within themselves," and tive he was a Master, and he held an Assembly "at York." loved well Masonry and Masons." The style of Cbarges differ It is an abridgement of the from the "Cooke MS.," and yet "Watson MS.," and goes on to allusions are made in these say that this unnamed son pur- legends to "Books of Charges," chased a free Patent of the King as if existing, which embrace "that they should make Nimrod, Solomon, Euclid, St. Assembly when they saw a Alban, Athelstan. reasonable time." This omission A general series of Charges of the son's name, partially avoids {349} has been collected out of these, a difficulty, as Athelstan had no which do not differ so much in son, but he had a younger substance from the Saxon brother Edwin, who went to sea Charge, as they are differently in a leaky boat and was drowned, arranged. Certain of the "Points," and in later times attempts were such as duty to King, and made to fix his death upon King Church, and Employers, are Athelstan. The MS. concludes Charges to "Masons in general." with the remark that as to the There is also no distinction manner of Assembly "as it is between Masters ARTICLES, and written and taught in the Book Fellows POINTS, but this might of our Charges wherefore I be work of a later Scribe. leave it at this time." Stewards of the Lodge, The author attaches an actual Chamber, or Hall, are men- "Book of Charges," which is tioned as in the "Regius MS." admittedly of an older date than The "Cooke MS." may have an the Preface of the MS. to the imperfection, as the duties point at which it leaves off. appear but not the word Steward, to which evidently the duties are intended to apply. The closing lines, which precede the Charges of the "Watson MS." are as follows: -- "These Charges have been seen and perused by "our late" Soveraigne Lord King Henry ye Sixth, and ye Lords of ye Honourable Councell, and they have allowed them well, and said they were right good and reasonable to be holden; and these Charges have been drawn and gathered out of divers ancient books, both of ye old Law, and new Law, as they were confirmed and made in Egypt, by ye King, and ye great Clerk Euclidus, and at ye making of Solomon's temple by King David and Salom his sonn, and in England by St. Alban, who was ye King's Steward yt was at yt time, and afterwards by King Ethelstone yt was King of England, and his son Edwin yt was King after his father, as it is rehearsed in many and diverse histories and stories and Chapters." To some extent the false chronology of these MSS. might be reconciled if we substitute Hermes for Euclid, {350} and Chaldeans for Abraham, but this latter would only be correct at a certain period of Egyptian history, when the Shepherd Kings were in power, and scarcely historically accurate. The chronology has been disarranged apparently by adding the Euclid Charge in a document to which it does not belong. The introduction into the Albanus legend of Amphibulus with Charges from France, betrays the work of an Anglo-Norman, for Britain supplied France with Artisans at that remote period. The whole basis of the "Watson MS." and the first part of the "Cooke MS.," point to a French original, and the laws might be considered more applicable, as given in the "Watson MS.," to a Chartered Company which had the supervision of Lodges of the Craft; we consider, as we have before stated, that the "Watson MS.," may represent the union of two Sects, and the amalgamation of their Constitutional Charges. Our learned Brother the late W. H. Upton, Past Grand Master of Washington, U.S.A., thinks that Hermes may have been first described as "Lucis Pater," and that Euclid may have been described as pupil of Hermes, until some one destroyed the context by interpolating Abraham. In reference to the Alban legend he supposes that Amphibalus may be a later gloss; and that the Saxon text might be accommodated thus, -- "the good rule of Masonry was destroyed until the time of Knight Athelstan (a worthy son of King Edward), and he brought the land into good rest and peace, and he (Athelstan) loved Masons more than his father." The Edwin legend thus arising by substitution of the short Edwd. of the father. He would restore the Saxon thus, -- or tid cnihte aedlstanes daegs hwele weorthfull sunne cyninge Eadwearde waes, ond se sunu brohte . . . ond he lufode Craeftinga mare d oune his faedr (Eddwd.). Other emendations will be found noticed in the Appendix, with which we close this book. Architecture is said to have been much neglected during the 17 years of the Wars of the Roses, but in the reign of {351} Edward IV., 1461-83, the walls of London were rebuilt, and seven pious houses erected. Wakefield Church, Yorkshire, was begun in 1470; St. Stephen's, Bristol, same year; Blithborough Church, Suffolk, was completed in 1472,; St. Laurence, Norwich, in the same year; Swaffham, Norfolk, 1474; St. Mary's, Oxford, and St. Mary's, Cambridge, in 1478; Long Melford, Suffolk, 1481. Heswell Church tower, Cheshire, was in course of erection, and its Masons' Marks were printed in 1894 by Brother Rylands. The King in 1475 expresses general disapprobation against "the giving of livries, signs, tokens, retainers of indenture, promises, oaths, and writings," and this is about the date when the "original" of the "Watson MS." was made. John Islip, Abbot of Westminster, finished the repair of the Abbey in 1483. In 1472 "the hole Craft and Felawship of Masons" had coat armour granted, -- "sable, a chevron argent engrailed, between three castles, garnished with doors and windows of the field, on the chevron a compass, sable. Crest, -- A castle triple towered as in the arms." The oldest motto, -- God is our guide, which later gave place to this, -- In the Lord is all our trust. With slight differences the Lodges generally adopted these arms. Brother Conder informs us that the Company, at one time, possessed the Constitutions of the Fellowship, presented to them in the Mayorality of John Brown in 1481; these were the laws of their own body as a Company, but are now lost. "Germany." It is known that the Emperor Rudolph I. even in the year 1275, authorised an Order of Masons, whilst Pope Nicholas III. in the year 1278 granted to the Brotherhood of Stonemasons at Strasburg, a letter of Indulgence which was renewed by all his successors down to Benedict XII. in 1340. The oldest order of German Masons arises in 1397, next follow the so-called Vienna witnesses of 1412, 1434, 1435. Then the Strasburg Order of Lodges in 1464; that of Torgau 1462, and finally 16 different orders on to 1500, and the following centuries, for Spiers, Regensburg, Saxony, Altenburg, Strassburg, {352} Oesterrich, and Ungarn. ("Geschichte der Freimaurerei in Oesterreich und Ungarn," Ludwig Abafi, Budapest, 1890-1). The German statutes of Ratisbon 1459 and of Strasburg 1464, confirmed by the Emperor Maximilian I. on the 1st May, 1498, are but a more ornate version of those of England. They were to be kept secret by the Master upon his Oath, and were his authority, as he had Charge of the (Contribution) book, and they were to be read yearly to the Fellows in the Lodge, and the "Brotherhood book" of 1563 mentions 22 towns where copies were kept. This book contains the following: -- LIV. . . . . "Every Apprentice when he has served his time, and is "declared free, shall promise the Craft, on his troth and "honor, in lieu of oath, under pain of losing his right "to practise Masonry, that he will disclose or communi- "cate the Masons' greeting and grip to no one, except "to him to whom he may justly communicate it, and also "that he will write nothing whatever." LVI. . . . "And "every Master having aforesaid Apprentices, shall "earnestly enjoin and invite each one when he has thus "completed the above written five years to become a "Brother by the Oath which such one has taken to the "Craft, and is offered to each." Vicentius in the "Mirrour of the World." printed by Caxton in 1480, contains short descriptions of the Seven Liberal Arts and Sciences, similar to the description in the Masonic Charges, but adding to each an explanatory woodcut. A book was published by Veldener in Holland in 1486 which is said to contain symbolism of Craft and Egyptian Initiation. The book of Ludwig Abafi says of Bohemia and Hungary that they had other Mystic Brotherhoods "Die Bruder von Reif und Hammer" -- Brothers of the Circle and Hammer. "Die Hackbruderschaft" -- Brotherhood of the Hatchett. "Die Freund vom Kreuz" -- Friends of the Cross, which spread to Netherlands and were still holding meetings in 1785 in Wallachia, Transylvania, and other places. {353} The Torgau Ordinances of 1462 indicate clearly the German qualification for granting a Mark, enacting, in Article 94, that no Fellow shall qualify if he "has not served his time or has bought his Mark, and not honestly earned it." By Article 25, at his Freedom he demanded a Mark from his Workmaster, and had to make a payment for the service of God. Article 12 enacts that if any one communed with a harlot he should retire from the Lodge, "so far as one may cast a gavel." Of the reign of Richard III., 1483-5, nothing noteworthy is recorded. In the reign of Henry VII., 1485-1509, various royal works were in progress, and about six pious houses were built. Reginald Bray, raised the middle chapel of Windsor, and rebuilt the palace of Richmond. The Savoy was converted into a hospital, and in 1500 the Knights of St. John elected the King as Protector. In 1495 the law forbade the giving of liveries, signs, tokens, etc., being an official enforcement of the Complaint made to the Star Chamber in 1475. Various minor works were in progress which we need not particularise here; we may mention that John Hylmer and William Virtue contracted, in 1507 for the groined roofing of St. George's Chapel at Windsor; and in 1509 Robert Jenyns, Robert Virtue, and John Lobins, are styled "Ye King's III Mr. Masons." The palace of Sheen was rebuilt after the fire of 1500 in the Burgundian style. Additions were made to Windsor, also to Hundsden, Bridewell, and Newhall or Beaulieu in Essex. Edward Stafford, Duke of Buckingham, began the palace of Thornbury, in Gloucestershire, but went to the scaffold before completion. The King in 1544 gave a Patent to John of Padua as "designer of his Majesty's buildings," and a noted engineer, and Gothic architect, -- Sir Richard Lea, was employed as a Master Mason, and had a grant of the Manor of Topwell in Hertfordshire. The Church of St. Mary at Beverley -- already mentioned {354} -- was rebuilt, in the reign of Henry VIII. It has upon the 6th Pillar: "This pillar made the Minstrels." The city usually had five officials of this character; the Chief Minstrel had a long loose coat trimmed with fur, and the costume of the others was a yellow jacket, long brown hose, blue belts, and a heavy gold chain round the neck. A new style in domestic architecture termed the Tudor had arisen and is said to be Burgundian. The Rev. Wm. Benham says that Richard IlI. left an illegitimate son, 16 years of age at his father's death, who got his living as a Mason, and was buried in Eastwell, Kent, thus recorded: -- "Richard Plantagenet was buried the 22nd day of December ut Supra" (1650), so that he must have been 81 years of age. Drake (Eboracum p. 117) states that he was knighted by his father at York. The reign of Henry VIII., 1509-47, was more remarkable for other things than Masonry, Charles Dickens disposes of the King as a blot of blood and grease on the page of English history. Cardinal Wolsey and Thomas Cromwell built several great works, -- Hampton Court, Whitehall, Trinity College in Oxford, the College of Ipswich, St James' Palace, Christ's Hospital in London, Esher in Surrey, and Greenwich Castle. Lord Audley built Magdalen College, and Audley-end. In 1512 the "Master of Works" at Christ's Church College in Oxford was Nicholas Townley, a priest. In 1520 York Minster was completed, and at the erection of St. Michael le Belfry, 1526, the Master Mason was John Freeman with 13 Masons, 2 Apprentices, 1 Intailer, and 17 labourers. In 1530 the London "Craft and Fellowship of Masons," adopted the title of "Company of Freemasons." There was in building at this date, and at the period of the Reformation: -- St. James' Church, Bury; Lavenham, Suffolk, Bidston Church tower, the Marks of which were collected in 1894<<"Ars Quat. Cor." 1894.>>, St. Stephen's, Norwich; Whiston, Northamptonshire, 1534; Bath Abbey Church, 1539; Trinity College Chapel, Cambridge, 1539. Of this {355} century there is in Winchester Cathedral, a carved stone of the Freemasons' Arms, and containing also the square, level, and compasses.<<"Ibid," i.>> Brother H. R. Shaw points out in the "Banner," some interesting symbolism in the pavement of Printing-house Square, London, which would be of value, had it been shewn to be ancient. The manager of the "Times" told him the site was that of old Blackfriars' Monastery, and, after the Reformation, of the King's printing-house. The square is slightly oblong and divided with granite cubes, by diagonally crossed lines, so as to form four triangles, each of which has a circle of cubes and in the centre an emblem: in the east is a "cross," or it may be a pair of diagonals; in the west is a five-pointed star.<<"Freemason." 7 Sep., 1594.>> An interesting find was made in digging a drain, near Arreton, in the Isle of Wight, in 1856, -- a basin of a species of bell-metal, which has on the outside of the base the double triangles, a tau cross within three circles, and at each of the six outer angles a star, and a seventh in the Centre, near the Cross.<<"Freem. Mag.," 1856, p. 845.>> The German Rivius, in his "Steinmetzen Grund," 1548, terms the circle and triangle "the two most distinguished principles of stone Masons," and he also adds that "the dimensions of the equilateral triangle are the primitive and most distinguishing marks of ancient cathedrals," of the period treated in this Chapter. As practical symbols they typified arithmetic and geometry, and were treated as the standpoints of all created matter. It is somewhat remarkable that an ancient emblem of the theological trinity of Egypt, the triangle with an eye in it, passed into the Christian Church, and is yet used as an emblem in the Oriental churches. It was carved in 1173 on the Sarcophagus of Bishop Eusebius who was interred at Mount Athos, we have also seen it upon an old Armenian sword. The regulations of the Masons and other Crafts for {356} the City of Norwich are given in the 1903 volume of "Ars Quatuor Coronatorum." The Corporation possessed a "Book of Customs" from the 13th or 14th century. The Bailiff and some 12 to 24 members of each Craft had the examination, with power to levy fines, of the Craft guilds. All apprentices were to be indentured for seven years, and some of the 15th century are preserved. The Smith's Craft was at this period united with the Masons, and some regulations were made in 1469 because of faults "used by the Masons to the dishonour of their Craft," and it is stated in 1491 that no Masters or Wardens had been sworn to make search for defective work. An Apprentice roll from 1512 is preserved and there are lists of Wardens until the middle of the 18th century. In the Mystery plays they had to perform the part of "Abel and Cain." Each member paid an annual penny to the priest of the Chapel of St. John who "sang for the prosperity of the brethren who are alive, and the souls of those departed." Some changes took place at the dissolution of Guilds in 1548 but the "feasts" and "fellowships," and the priest's salary, were continued. In 1572 rules for the Masons are drawn in the "Assembly Book," and the Limeburners are included, with the fines each had to pay for various faults. The Masons were to assemble every year with their two Wardens and headmen, and were to elect 12, 11, 10, 9, or 8 of the members, and these had to elect new Wardens, headman, a beadall, annually, and fines are imposed for not attending meetings, when summoned by the latter. If necessary the fines were recoverable by distress, half of which went to the town and half to the Society. These regulations do not differ very materially either from the London Livery Companies, or the Scottish Incorporated Masters, nor from the trade Incorporations granted by the Bishop of Durham. There is no doubt such bodies had usually a Speculative Lodge held of them, as at London and as at Newcastle in 1581. In other cases such assemblies granted an annual commission, say of five, to Initiate. {357} "Scotland." We will now hark back a little to examine the system which prevailed in Scotland; it embraces the features of the English Livery Companies and the French Fraternities of Masters, with a much stricter control over its members than the English Companies found it convenient to enforce; and probably, at a later period, and even to this day through the Grand Lodge, may have had an influence upon the English Society of Free Masons, though the term Mason is always used in Scotland. There is no doubt that at an early period Scotland had its Masonic Assemblies,but early in the 15th century, a cause was at work which modified the Assemblies, by withdrawing the Masters into bodies, similarly to the English Companies. A Statute was passed in the reign of James I., 1424, empowering handicraftsmen to elect a "Wise Man of the Craft" as "Dekyn or Kirk Master;" and it was found necessary to bring Craftsmen from France, Flanders, Spain, Holland, and England; the reason assigned being that all Scottish Men of Craft had been slain in the wars. The powers granted were obnoxious and abolished 2 years later. There followed upon this the constitution of Masters' Incorporations granted by "Seal of Cause," upon a petition to the Lord provost and town Council. The Masons, Wrights, and Weavers received their Charter in 1475, which would confirm their older self-made regulations; the Hammermen in 1475; Butchers, 1488; Cordwainers, 1489. The members of these Incorporations had to contribute "a weekly penny," to support the altar and priest, equally a custom of the French Masters' Fraternities. Trial-pieces, "essays," or examinations, equally with France, were exacted upon application for admission to the Masters' Incorporations. On opening and closing the meeting prayer was offered up by the Deacon, as the Master was termed. An oath was required which embraced secrecy, obedience to their own and the Burgh laws, and to the Deacon of their own trade, and also to a higher Officer that began to be constituted in various towns, namely the {358} Deacon Convener, loyalty to the King and the whole Craft. The "Convenery" was established somewhat later than the "Incorporations," the object being to unite the whole of the trades or Arts of a town under one head and Assembly, composed of the Deacons or Masters of the various "Incorporations;" these elected their own president or "Convener" thus providing a supreme central authority. We thus see the gradual transformation of the primitive Assemblies into "Lodges" of Apprentices and Journeymen; "Incorporations" of Masters; "Conveneries" of all trades; which were recruited by an accepted trial-piece; the private Lodges being held in subjection to the Masters-Fraternity initiated by "Seal of Cause." These various bodies never lost their legal status, and the Incorporations of the Masons and Wrights exist to this day; but many of the private Lodges, which were subject, or subordinate to them, went under the Grand Lodge of Scotland when it was established in 1736.<<"Vide Ars Quat. Cor." ii, p. 160; also v, p. 126.>> It forms no part of our labours to give a history of Scottish Masonry, but some information is necessary in regard to countries other than England. The Burgh records of Aberdeen afford evidence from 1483-1555, that the Craft dealings with their employers, without reference to esoteric Lodge work, resembled that of the 14th century Freemasons employed in York Minster. In 1483 the Masons at work are "obligated be the faith of thare bodies," and there is mention of the Luge. In 1484 it was ordered that the Craftsmen "bear their tokens" on their breasts on Candlemas day; in 1496 that every Craft have their standard. In 1498 Matheu Wricht agreed "be his hand ophaldin to make good service in the luge," also "that Nicol Masone and Dauid Wricht oblist thame be the fathis of thar bodies, the gret aith sworne to remain at Sand Nicholes werk in the luge. . . . . to be leil and truve in all points." In 1532 a "Seal {359} of Cause," established a Masters' Incorporation; and in 1555 it was ordered that "thair be na craftsman made fre man to use his craft except he haf seruit a Prentis under one maister three yeiris, and he found sufficient and qualified in his Craft to be one Maister." How are we to read this? After serving an apprenticeship he had to be made free of his Lodge, and could only become a Master and a Member of the "Incorporation," after an "essay." It is an instance of the loose language so often found in Masonic documents, by which we are necessarily led away in reasoning upon Masonic rites and laws. A law of the Incorporation was in force in 1587 that Journeymen and Prentices, though not members of the Society, were to be entered in the books of their Craft, whilst apprentices were to be entered in the books of the Town, to enable them to obtain the rights of Freedom of Craft, as free Burgesses. It seems like a side blow at the Lodges, and the same custom was in force in the chief towns of England. In 1599 a Convenery of all the trades was established, and their rules of 1641 enact that all Indentures between Masters and Prentices shall be presented to the Town Clerk, within 21 days, for registry. Of course all this legislation, and the foundation of special bodies for the Masters, must have affected the status and position of the Scottish Lodges materially, and the same in England where Lodges were established in towns in which there was a Chartered Livery Company. Powers which had been granted 1424 were restored 1555. A Dicreet Arbitral was issued by James VI. in 1580 by which the Council consists of: "The auld Pro- "vost, four auld Baillies, the Dean of Guild, and Treasurer "of the next year preceding, and three other Merchants "to be chosen to them, and also to consist of eight "Craftsmen thereof, six Deacons, and the other Crafts- "men, mak, and in the hail, the said Council eighteen persons." Regulations follow as to the form of Apprenticeship. In 1590 the same King, 25 Septr., appointed Patrick Copeland of Udaucht "Warden and Justice" of {360} the Masons, but in 1601-2 the Freemen Maisons request the St. Clairs to procure from the King the office of Patron and Judge, and the document having perished by fire, the Lodges confirm it in 1628. In 1598 and 1599 William Schaw, "Maister of Wark" to King James, granted Constitutions to Edinburgh and Kilwinning districts, and perhaps also to Stirling and others at these dates; these have already been mentioned. There is a tomb in the Chapel Royal of Holyrood of the year 1543 upon which is a stepped-cross; on one side of it is a compass and some other emblem beneath, on the other side a square and below that a square-headed gavel. In Glasgow Cathedral, on the inside of a stone window-sill of the south side of the choir and carved over the date 1556, is an eye, crescent moon, three stars, hand pointing a finger, ladder of five steps, square and compasses; these were pointed out by Brother W. P. Buchan who casts doubt, we think unnecessarily, upon the date given.<<"Freem. Mag.," 1869 (engraved).>> It may be noticed here, that the Lodge of Mary's Chapel, Edinburgh, has minutes from 1599, and was old then, and that these minutes, those of the Incorporation, and those of the Convenery are independent of each other, and confirm what we have stated, and which we shall refer to more fully. In the year 1543 the Castle of Wark in Northumberland, was repaired by an Italian of the name of Archan. Soon after 1549 the Wark Lodge sent a contingent Guild to Haddington, which afterwards went on to Aitchinson's Haven, and St. John's Kilwinning Lodge, at Haddington, claims to be an offshoot of the Wark Lodge.<<"Some old Scot. Lodges," 1899, Liverpool, Bro. Jobn Armstrong.>> The Belgian Masons, Tilers, etc., had a Guild-house of the "Four Crowned," erected at Antwerp in 1531, the walls of which were decorated with the 4 Statues, and with seven large pictures representing their martyrdom; the Guild is mentioned in 1423, and their Incorporation by the Magistrates dates from 1458. At Brussels at this {361} date the ranks alluded to are Apprentices, Fellows, and Masters, but the Antwerp laws of 1458, allows an Apprentice, at 18 years of age, who has served 4 years, to make his trial-piece and become a Master.<<"Ars Quat. Cor." 1900. pt. 2. Bro. Count d' Alviella. P.G.M.>> A recent history of Spanish Freemasonry, by Brother Nicholas Diaz y Perez states that in 1514 Mosen Rubi established a Masonic temple in Avila, and that the celebrated Admiral Coligny initiated a large number of Spanish personages in Catalonia, and later in the army. We give this last with reserve. In Danver's "Portugese in India" is an engraved portrait, of which there is a copy in the British Museum, representing Prince Henrique, surnamed the Navigator, in the upper left hand corner of which is the level, square, plumb-line and weight, and open compasses: it was printed about 1620 by Simon van de Paes. In Sebastian Munster's "Cosmography," printed in 1554, is the square and compasses in which is the letter G as a marginal ornament. "The Enemie of Idleness," by W. F. (Wm. Fleetwood), London, 1578, mentions a work on architecture and the science of building by Baptista Leo, a Florentine, and his "Secrete and hid discipline." The compilation of this Chapter is much indebted to the collections of the late E. W. Shaw, and Mr. Wyatt Papworth, also to the Histories of Anderson and Gould, and the various papers of "Ars Quatuor Coronatorum." The particulars, though interesting in themselves, relate rather to the Craft in its operative and exoteric aspect; but they also shew the nature of the speculative and esoteric Symbolism, the plan of the Societies' organisation, the nature of an esoteric ritual, the fact that Assemblies continued to be held; and that all things of the period of this Chapter point to a perfect conformity with what is known of Guild Masonry, and its imitation in the Free Masonry of to-day. The Statute law and the chartering of Livery Companies or Masters' Fraternities, seems to have gradually shorn the Assemblies of much of {362} their prestige and privileges, and contributed to make the more extensive Assemblies stationary town Lodges, with a modified Constitution. The abandonment of Gothic Art about 1550, and the death of the operative Masters of that Art about 1580 accomplished the rest and left Free Masonry what it was in 1700. The Gothic "arcanum" had died out; its Lodges had become mere social clubs; but a counter movement was in progress under Inigo Jones to restore the "arcanum" of the Classical architecture of Italy. We cannot conclude better than with the following quotation from Robert Fabian's "Concordance of Histories," which appeared in 1516 (Pynson). The writer was Sheriff and Alderman of London, 1493-1502; and died about 1511, but his book was not printed until 1516 by Pynson. The following is from his prologue of 28 Stanzas of which this is the 5th and 6th. He may have been a member of the Mason's Company: -- "And I, like the Prentice that heweth the rought stone, And bringeth it to square, with hard strokes and many, That the Master after, may it oeur gone And prynte therein his figures and his story, And so to work after his propornary That it may appear, to all that shall it see, A thynge right parfyte, and well in eche degree; So have I now sette oute this rude worke, As rough as the stone that comen to the square, That the learnede and the studyed Clerke, May it oeur polysshe, and clene do it pare, Flowyrsshe it with eloquence, whereof it is bare, And frame it to ordre that yt is out of joynt, That it with old authors may gree in every poynt." We will only add that we think that this Chapter clearly proves that there was engrafted upon the simple Anglo-Saxon Constitution of Masonry a series of Semitic legends, and their compliment in the Free-Masonic ceremonies, which entered this country from the East in {363} Anglo-Norman times, with an improved style of building, of Saracenic origin. Whence England derived its Semitic ceremonies of Free Masonry is not very definite but circumstances point very clearly to a direct importation from Palestine, extended by French Masons who came over from time to time and it is in that country that we find the earliest allusion to the Solomonic legends, and it is evidenced in this Chapter that these legends were introduced into the older Saxon Charges from that country. {364} CHAPTER X. FREE-MASONRY IN MODERN TIMES. THE pretensions that Dr. James Anderson has made for the Grand Masterships of numerous Bishops, Priests, and Monks, should not be passed over with a shrug of contempt. Ages after architecture had been relieved from Monkish trammels the great architects were mainly Clerics, who have left their marks upon the soil of England. We have mentioned many such in our last Chapter, and these stand out prominently: -- Peter Bishop of Winchester, 1220; Edington and Wykeham, both Bishops 1364; the work of the latter, some author observes, is stamped with a genius, almost a style in itself; Prior Bolton, in conjunction with Sir Reginald Bray, 1503; and Cardinal Wolsey was a most accomplished architect, as is proved by all the buildings with which he was connected. It has been aptly said that, "the Classic styles are the prose of architecture, Gothic its poetry; the Classic its speech, and Gothic its song." The period of this Chapter is the "Renaissance Style," which arose in Rome, and spread to this country. The change of style was in part a matter of taste, and in part a matter of vanity as with the affectation of classical learning it became the fashion to treat the brilliant Gothic as a barbarous style. The Gothic fraternity laboured in bands or guilds, travelling about, and disappearing when their work was accomplished, and each man left his individual stamp upon the work: as each part of a Gothic edifice supports both itself and some other part, so the Free Masonic bands supported each other. Under the Renaissance {365} each building bears the stamp of one man, and the architect came into being with the loss of the old Sodalities. With the Reformation we have the decay of Catholic symbolism, and the loss of it to the modern Freemason. With the Renaissance we find this symbolism, as a part of Catholic doctrine in the old times, carried into the erection of private buildings, and we have castles and mansions built on a cruciform basis; or in the form of variously shaped triangles; and in the shape of letters of the Roman Alphabet. It is said that John Thorpe, who erected many mansions in the Elizabethan style was a pupil of John of Padua. But it is to the Italian masters of the 17th century that we owe the preservation of the Rites of Guild Masonry. The period which we have now reached in Freemasonry exhibits an organisation which somewhat diverges from its ancient Constitution; for reasons assigned in our last Chapter. The ARTICLES and POINTS of a Master and Fellow have become combined in one code, in a new series of Constitutional Charges dating from about the Reformation. York was now universally recognised as the primary seat of Masonic Assembly and London may have acquiesced in this from the fact that the Oversight of Masonry rested with the Company of Freemasons known to date from the time of Edward III., though it had a Speculative Lodge attached to which amateurs, and others for the Livery, were admitted. Authorities are not quite agreed as to the original date to which we may carry back the numerous copies of Masonic MSS. that we possess, but there seems not the slightest reason to doubt that all our modern Guild Charges are derived from an abridgement of the "Cooke and Watson MSS.," which had become too lengthy for general use in the Lodges, and with its reduction in length was associated other changes brought about by the circumstances of the times. Of this new Constitution some 70 copied have come down to us dating between 1560-1700, and most of them no doubt have been the {366} Official Copies of Masters of Lodges. They are all verbal departures from some one abridged copy, made perhaps about the years 1535-45, but in what locality there is nothing to shew. They usually begin with an invocation to the Trinity, and are addressed to the "Good Brethren and Fellows." The Euclid Charge which is the sole feature of the primitive Saxon Charge, is condensed as in the "Watson MS.," to ordain a duly Passed Master or a Master of Work, and which, in the esoteric work of a Lodge, is somewhat equivalent to the Installation of a Master; but which would be inapplicable to a large Provincial Assembly, met to receive Fellows, and pass Masters, as arranged for in the Athelstan Constitution. The new MS. also agrees with the present ritualistic system, as it brings into prominence the Charges of David and Solomon, and the assistance of Hiram of Tyre. The Laws begin with a "General Charge to all Masons," collected out of the oldest Articles and Points, and then follows a "Charge to Masters and Fellows." Where an "Article" of the Master has been copied out of the oldest MSS. the word Fellow usually follows it, as if with the intention of claiming that a Fellow in a Lodge was equally a Master. Usually the distance assigned, within which attendance at the Assembly is compulsory is 50 miles, which gives 100 miles diameter in a circle round a common centre. All these later Charges are the basis of the esoteric receptions then, and still in use. These later Constitutions are in main agreement with the "Watson MS." and the Preface to the "Cooke MS.," which state that the great Patron of Masonry in France was Charles II., the Karl II. of the German Catechism, and the grandson of Charlemagne, respecting which we volunteered some remarks in our last chapter. But in the later MSS., however the correction has been reached, a return has been made to Charles Martel, who, though only Regent of France, was the accepted Patron of stonecutters in France before the 13th century. Possibly {367} "secundus" was a German error either for Magnus or for Martel and obtained credence in England. The instructor of Martel has a name that has puzzled most Masonic' scribes, as he appears in endless forms, amongst others, Naymus Grecus, Manus Graecus, Mamongetus, Namus Grenaeus, etc., and he had wrought at the building of Solomon's temple with Ammon, Aymon, Anon, etc. It is possible that the origin of the name was from Nimes in Southern France, then from Namus to Marcus Graecus, a philosopher of the 8th or 9th century it is supposed, though not heard of till the 13th century, and when in the 16th century the name was disfigured beyond recognition, and Caxton had printed the "Four Sons of Aymon," which contains a Masonic legend, that Aymon was adopted. The name Aymon was used in baptism as Cornelius Agrippa gave it to his firstborn son. Simon Greynaeus also obtained countenance from his eminence as a Geometrician. Brother Schnitger, in his Commentary upon the MS. Charges printed by the Newcastle College of Rosicrucians in 1893, suggests that the difficulty in regard to Namus labouring at Solomon's temple and then instructing Charles Martel may be got over by reading it that he was one "who had been at the buildings of Solomon's temple," that is had visited the site. All these later Constitutions preserve the relations as to Hermes, Pythagoras, and Euclid, and we cannot admit that the Masons who recognised these personages as, in some sort, their predecessors, were ignorant of the sublime spiritual geometry which underlaid their ancient philosophy. It is probable that in time we may adopt a theory developed in a paper before the Quatuor Coronati Lodge 2076 by Bro. Dring that Carolus Secundus of the Cooke MS. is an error for Carolus Magnus or Charlemagne, and that Manus, Namus, or the man with the Greek name, was Alcuin Flaccus of York, also called Albines, who it was suggested might be the St. Alban therein mentioned, and who terms Charlemagne "the wise Solomon" and speaks of the erection of the Church at Aixe-la-Chapelle as the {368} work of this wise Solomon. The theory has the merit of rectifying the chronology, which is erroneous as it stands. The importance of York as a Masonic centre would decline from various causes. In 1538 the Monasteries were dissolved, and building requirements ceased for a time; this was emphasised by the suppression of the Minor Fraternities, Brotherhoods, and Guilds. One of the Guilds thus suppressed at York had endured exactly for a century, and was named the Guild of "Corpus Christi" and consisted of a Master and six priests, who annually on Trinity Sunday regulated the "Mystery-play" of Corpus Christi when every trade in the city was bound to furnish a Pageant; this sacred drama existed at York in 1220 A.D. Another reason is that with the abolition of Guilds, the existing Livery Companies lost even the lax hold which they had possessed over the trades; and the Municipality of York, and other cities, had adopted a form of City Freedom, as early as the 14th century, which was granted by the Lord Mayor and Common Council to the Apprentice who had served his term of seven years. It was an Exoteric mode resembling the Esoteric reception of a Mason. An Apprentice was bound by an Indenture, in which he took upon himself rules of conduct, which are practically the same as those to which, as a Mason, he would have been sworn in Lodge; this Indenture was taken to the City Clerk, who endorsed it "Entered." At the end of his seven years' Apprenticeship he repaired to the Guild Hall, and took an oath addressed "to the Lord Mayor and Good Men," that he would keep the privities and maintain with his body the Freedom of the City. The Clerk then "Charged" him to protect the tolls and dues of the City, and conferred the "Freedom." We have not the precise date when this form began at York, though there are lists of Freemen from early in the 14th century; the same usage was in force at Boston in Lincolnshire, and lists of the Apprentices "Freed" are preserved there from 1559; it existed at Leicester, {369} Norwich, Appleby, etc., etc.<<"Ars Quat. Cor." iv.>> A like custom was adopted in Scotland, and ordered at Aberdeen in 1641.<<"Ibid." ii, p. 161.>> Smith, in his learned Essay on the Romano-German laws, which we have previously quoted, considers that the Roman Collegia were the foundations of our Municipal corporations, and says: "In England the Guilds appear to have been the immediate foundation of the old Municipal corporations. Many of the exclusive privileges, which are scarcely yet forgotten, and many of the customs derived from the Guilds, with regard to the exercise of a Craft, have passed into common law, though now disconnected with the immunities derived from the Municipalities." At this period, and for long afterwards, the Crown had ample cause for uneasiness in regard to the Assembly of any large body of Men in the North of England; and no other portion of the kingdom so strongly resented the suppression of Monasteries and Guilds as did Northumberland, Durham, and Yorkshire. Brother Francis Drake, the historian, says that their dissolution inflicted a terrible blow upon the grandeur of York, the sick, the infirm, and all sorts of religious persons were turned out of house and home to starve or beg. A formidable rebellion was organised in 1537 under the name of the "Pilgrimage of Grace," in which the leading men of the country, with the Abbots of Fountains, Jervaux, and Rivalx, took part. These Pilgrims took an oath of their good intentions to church and King, and at their head marched a body of priests, habited in their vestments, and with crosses in their hands. The leaders assumed characteristics such as Charity, Faith, Poverty, Pity. Their banner was embroidered with a crucifix, a chalice, and emblems of the 5 wounds of Christ, and the last mentioned emblems were placed on the sleeves of their robes, with the name of Jesus in the centre. The rising was suppressed in Henry's usual brutal manner, but the dissatisfaction continued to slumber on, and must have caused the government to look {370} with suspicion upon any considerable gathering of men, however innocent their intentions might be. This dissatisfied element was also very strong in South Durham as well as North Yorkshire, and extended into Northumberland. A second and final rising occurred in 1569, under Elizabeth, but was as disastrous as the first, but though these "Recusants" were often persecuted, and large numbers hanged, they made no further attempt to regain their lost position; it is however, known that they adopted secret modes of recognition, such as passwords, by which to recognise friends; one of these was Gibb, and Gibbs in a continental system was one of the 3 Ruffians. We find nothing worthy of mention in the reigns of Edward VI., 1547-53, or that of Mary, 1553-8, but the long reign of Elizabeth, 1558-1603, has much to record. The "old tradition," recorded by Anderson, that Queen Elizabeth sent an armed force in 1561 to break up the annual Assembly at York is probably of an authentic character. He states that it was held under Sir Thomas Sackville, as President, and that by his friendly management the Assembly was allowed to continue its labours. There is an ancient song in reference to this which may be almost contemporary.<<"Rosicrucian," 1878, p. 464>> The Law complained querulously, in 1548, that "artificers made confederacies not to meddle with another's work"; which is exactly what the Masonic Charges had insisted upon from ancient times. In 1562 all previous laws are superseded by Statute empowering Justices to rate the wages of journeymen and forbidding the exercise of trades without an Apprenticeship to such trades, which requirement is what Masons always contended for as a necessity of their trade. Anderson quotes the view of Judge Coke, as to the Statute of 1425, which he said was now abrogated, and adds that it confirms the opinions of old Masons that "he was a faithful brother." It is asserted in Masonic histories that, up to 1561, York was paramount in Masonic Government, but that North {371} and South were now divided, and the existing remnants of the old Guild system teaches that the Trent was the division line; it is, therefore, probably a true statement. In the feeble rule of the Masons' Company and the existence of independent Guilds there is traditional basis for the foregoing statement, which seems to be represented by a Southern version of the old Charges. These MSS., for there are several copies, do not differ materially from the others except but in one or two points; they omit the Euclid Charge, but that seems to be an accident of the scribe. Edwin is said to have been the son of a worthy King of England in the time of Knight Athelstan, thus referring to their father, Edward the elder, and this Edwin was made a Mason "at Windsor." Hebrew MSS. are now said to have been produced at the Assembly which Athelstan held at York, and there is actually a Jewish profession of Faith before Solomon in use by the French "Sons of Solomon." The oath in these MSS. is confirmed by the Invocation of Almighty God, or as a copy of 1686, which is believed to have been prepared for the London Guild whence sprang the Lodge of Antiquity, has it "Almighty God of Jacob," in place of "by my Halidame." The most important script of this version is the "Landsdowne MS.," reproduced in facsimile by the "Quatuor Coronati Lodge," and supposed to have been in the possession of Lord Burghley, who died in 1598. There is some doubt of its alleged antiquity, and the changes made savour of Commonwealth times, 1649-60 when the Jews were readmitted. A critical examination of the several copies has been made by Brother Dr. W. W. Begemann, with the conclusion that there was an older version than any of the three versions examined, such might have been Burgley's. If Queen Elizabeth did contemplate the suppression of the Assembly at York, it would go before the law officers of the Crown, and the Secretary of State at that time was Sir William Cecil, a Lincolnshire man, who was created Baron Burghley, and is alleged to have possessed this {372} Constitution. He began the building of Burghley House about 1556, and it was continued down to 1578, and all details of the work were submitted to him. One of the Free-Masons employed was Roger Ward, Peter Kempe was Clerk of Works, and Richard Shute Surveyor. We read 10th January, 1562, Of "one freemason yt was hyred by ye yere working upon ye ij wyndows of ye courte" in the letter of Kempe to Sir William Cecil.<> Burghley and Sir Nicholas Bacon, who was Lord Keeper, married two sisters, and Bacon died in 1578, leaving a son Francis born in 1561, and created Baron Verulam and Viscount St. Albans in 1618-19. Now the following curious coincidences occur in regard to these three closely related persons of rank and ability: -- 1. This peculiar Charge is supposed to have belonged to Lord Burghley. 2. The house of Sir Nicholas Bacon, called Gorhambury House in St. Albans, built about 1565, contains portraits of persons distinguished in the seven Liberal Arts and Sciences, and beneath each of these two Latin lines, expressive of benefits to be derived from the study of each: -- "Grammar" -- Donatus, Lilly, Servius, Priscan. "Arithmetic" -- Stifelius, Budaeus, Pythagoras. "Logic" -- Aristotle, Rodolp; Porphyry, Seton. "Music" -- Aryan, Terpander, Orpheus. "Rhetoric" -- Cicero, Isocrates, Demosthenes, Quintilian. "Geometry" -- Archimedes, Euclid, Strabo, Apollonius. "Astronomy" -- Regiomontanus, Haly, Copernicus, Ptolomey.<>. 3. Francis, son of Sir Nicholas Bacon, wrote in 1624 the unfinished fragment called "New Atlantis, or the House of Solomon, or of the Six Days' Work." Many foreign writers of note have erroneously thought that it led to the establishment of Freemasonry; but it is likely that the writer had the Masonic Society in his mind and desired to {373} shew how its value might be enhanced. The 1620 edition of his "Instauratio Magna" (John Bell, London) has as engraved title a ship between two columns. In 1570 Sir Thomas Gresham built the Royal Exchange in London, and the movement to revive "the Augustan style" and depreciate the Gothic was general. The facsimile of a map of Portsmouth, of this period, shews the position of a "Masons' Lodge," probably a body was at work on some building at the port.<<"A.Q.C." vi.>> In 1584 Sir Walter Mildmay founded Emanuel College at Cambridge. A colony of Spaniards settled at Galway in 1584, and many of their buildings yet exist, and are said to resemble the older Moorish architecture. The north is in evidence in the year 1581: "The Ordinary of the Company of Masons of Newcastle upon Tyne, dated the first of September of this year, constituted a body Incorporated of themselves, with perpetual succession, enjoyned them to meet yearly to choose Wardens, &c. 'That whenever the general plays of the town called Corpus Christi should be played they should play the burial of our Lady St. Mary the Virgin,' every absent brother to pay 2s. 6d., and that at all the marriages and burials of the brethren and their wives, the Company should attend to the church such persons to be married or buried." The Arms attached to this paragraph are -- On a chevron between three towers a pair of compasses extended. "Crest" -- A tower. "Motto" -- In the Lord is all our trust.<> It would seem that the intention of the Newcastle Council was to constitute a body held of themselves; at the same time the Lodge may have long existed, and have sought a Municipal Charter to legalise their meetings. In reference to the "Corpus Christi" Mystery-plays, they are mentioned at Newcastle in 1426, but would seem from the "Ordinary" to have been on the decline in 1548, the house-carpenters, whose "Ordinary" dates 1579, played the Burial of Christ, and the Masons that of St. Mary. The Lodge may have been privy to the Initiation {374} of Sir Robert Moray in 1641 by a Scotch deputation, and had late meetings of their own. The "Watson MS." was discovered in the town, and is signed by Edward Thompson in 1687, who was doubtless a member of that Lodge, the Arms attached to it are identical with those assigned to the body of 1581. It is now known to have come through the hands of Dalziel, a member of Lodge 24. We shall allude to these Masons again in later notices. The position of this "Ordinary" of Newcastle needs a better explanation than that here given. Durham and Northumberland were a County Palatine under the Bishop, but Newcastle as an important military station was a county in itself. Previously to 1215 Newcastle was governed by Bailiffs, but Henry III. in this year ordered a Mayor and 4 Bailiffs to appoint a trusty Moneyer and Assayist. But it was in 1400 that Henry IV. chartered the town as a separate county with a Sheriff, a Mayor, and 6 Aldermen. The Newcastle "Ordinaries" begin in 1426 with the Coopers. The Skinners' "Ordinary" of 1437 contains the names of the Mayor, Sheriff, and the 6 Aldermen. In 1527 the Weavers met in Carliel tower, and in 1532 the Tanners had the Black Friary. The "Ordinary" of the Goldsmiths in 1536 included Braziers, Plumbers, &c., and they had to play the Three Kings of Cologne (the 3 Magi who visited the infant Jesus), at the Corpus Christi. It would seem therefore that an old Masters' Guild of Masons existed here which accepted its "Ordinary" from the Mayor, Sheriff, and Bailiffs in 1581. Whoever examines an old Cathedral cannot fail to see that two classes of Masons were employed on them, a class which did the level and square work, and a class which did the curved and arched work, yet their separate duties was one of their trade secrets. Surprise has often been expressed that amongst these Mystery plays there are none recorded as specially Masonic. Mackenzie states in his "Cyclopaedia" that an "Arch Confraternity" of builders existed in 1540 and enacted Mystery Plays in the Colosseum of Vespasian and expresses belief that it {375} still exists. There is some evidence that in 1561 Masonry at York was in a declining state, as the Records say that their share of the Corpus Christi plays was given to the Minstrels. Incorporations also continued to be granted by the Bishops as Count Palatines. The Cordwainers of Durham in 1436. In 1559 Bishop Tunstall re-incorporated the Barkers and Tanners of Gateshead. Up to 1565 the City of Durham had been governed by Bailiffs, but in that year Bishop Pilkington Incorporated the Aldermen. In 1638 a charter was granted to the Free Maysons, Rough Maysons, etc., etc., of the Cittie of Durham. We gather from the Schaw Statutes of 1598, the Warden General of James VI., that Edinburgh was a district governed by "Six men of Ancient Memory," who had to "tak tryall of the offensis," and these "six of the maist parfyte and worthiest of memorie" had to "tak tryall of the haill Maisons within the boundis foresaid." They appear to be the "Deacon Maisters," and Wardens of the old Lodges, and they were authorised to Pass Fellows of Craft, after serving a seven years' Apprenticeship, and another seven years as Journeymen unless the latter was reduced by the Assembly, and after making a trial-piece. We see from this that to become a Passed Master a Freed Apprentice had to serve seven years as a Passed Fellow. A similar Constitution was given to Kilwinning in 1599, and their Six Quarter Masters were to appoint a famous notary as Clerk. King James' sanction was awaited this Constitution, and possibly there were other districts that may have had similar grants by the Lord Warden General. Thus we learn from a Kilwinning Minute that the Six Quarter Masters of Cunning, Carrick, and Barrowthrow in 1659 continued to meet once a year at Ayr to "tak order with the transgressors of the Acts of Court." There can be no question that these six in every case were duly Passed Masters and that they correspond with what we shall hear of as "Harods" in Durham. For want of contemporary MS. ceremonials we will {376} occasionally refer to Masonic symbolism in several countries; for identity of symbols and the mode of their application, press on towards the proofs that Initiatory ceremonies were identical in all times. In Ireland a Mason's square was deposited in the "east" corner of the northern landpier of Baal's Bridge in Limerick. It bears date 1517, and was dug out in 1830. There is a heart at the angle on each side, and this inscription in one line at each side: -- I will strive to live with love and care, 1517, Upon the level, by the square.<> In Coverdale's translation of Wermylierus' "Spirituall and Most Precyousse Pearle," 1550, is the following:" -- The Free Mason hewyth the harde stones, hewyth of here one pece, there another, tyll the stones be fytte and apte for the place where he wyll lay them. Even so God the heavenly Free Mason buildeth a Christian churche, and he frameth and polysheth us which are the costlye and precyous stone with the cosse and affliction that all abbomynacon and wickedness which do not agree unto this gloryus buyldynge mighte be removed and taken out of the waye." (Cowderie's "Treasurie of Similies," 1609.) In the old church in Hanover of which we made mention in our last chapter there is a sun-dial with the date 1555, and the letters H.B.A.S., which a chronicle of 1695 says alludes to Hans Buntingsen, "who loved his art, and was well acquainted with the compasses and square and the great secret thereof." In the parish register of Much Wenlock in Shropshire is an entry of value, as it shews the meaning then attached to the word "Speculative," as theory; it refers to dates between 1546-76: "Burd. out of tenmts. in Madfold Street, next St. Owen's well, Sir William Corvehill priest of the service of or. Lady in this ch., which 2 tents. belonged to the sd. service; he had them in his occupacon in pt. of his wages, wch. was viii. marks, and the said houses in an ov'plus. He was well skilled in geometry, "not by speculation" {377} but by experience, could make organs, clocks, and chimes, in kerving, in Masonry, in silk weaving, or painting, and could make all instruments of music, etc., etc. All this country had a great loss of Sir William, he was a good bell-founder and maker of frames." The same Register records in 1599 that "Walter Hancox, free mason, was buried 16 September. This man was a very skilfull man in the art of Masonry." A Melrose MS. of 1581 alludes to "Loses or Cowans," and contains a caution that "he ought not to let you know ye privilege of ye compass, square, levell, and ye plum-rule." The Master Wincestre who gives the Charge as a Certificate to his freed Apprentice, was evidently an Englishman, as he dates it in the 12th year of the reign of Queen Elizabeth.<<"Ars Quat. Cor." v, p. 129.>> "Be it known to all men to whom these presents shall come, that Robert Wincester hath lawfully done his dutie to the science of Masonrie, as witness whereof, I, John Wincester, his Master Free Mason, have subscribed my name, and sett to my Mark, in the year of our Lord 1581, and in the raing of our Most Sovereign Lady Elizabeth the (22) year." Probably Robert Wincester was an English Mason settling at Melrose, and the Constitution is further endorsed thus: "extracted by me A. M. [in margin 'Andrew Main'] upon the 1, 2, 3, and 4 dayes of December Anno MDCLXXIII." Brother W. H. Rylands has contributed much information, at various times, upon Masons' Marks, and amongst these we have those of Stoneyhurst, 1585; Bidston old Hall, 1590; Bromborough Manor-house,etc. At Ayton Church, near Nantwich, is a monument of 21 April, 1596, to Peter and Elizabeth Ashton; it has two shields of arms, one containing a five-pointed star, and the other a square from which hangs a pair of compasses.<<"Ibid," viii, p. 88.>> The reign of James I., 1603-25, is Masonically important. When he came to this country, he had at his own request, been accepted a Mason, by his Master Mason John Mylne, who was Deacon, or Master, of the Scoon and Perth {378} Lodge. This is related in positive terms in the 1658 records of that Lodge, and the King accepted membership in it.<> He claimed to be a patron of the learned who designated him the "Scottish Solomon." A rising artist who had professionally made the tour of Italy under the patronage of Thomas Earl of Pembroke, named Inigo Jones, was employed by the King in 1607 to build a new banqueting hall at Whitehall, and Anderson asserts that at this time many wealthy and learned men were received into the Craft. In 1649 he and Stone were engaged to repair St. Paul's. Part of Wigan Church was rebuilt in 1620, the Rector having a Charter from Richard III. as Lord of the Manor. It is the seat of irregular Lodges in recent times. In the reign of Charles I., 1625-49, whom Anderson claims as an Initiate, many erections were made under the superintendence of Inigo Jones, who died in 1652 aged 80 years. Anderson (1738) cites a MS. by Nicholas Stone which was burnt in 1720, to shew that Jones "remodelled the Lodges" after the manner of the "Schools," or "Academies of designers in Italy," of which we gave a specimen in the "Cuchiari" of Florence (ch. vi.); he is said to have held Quarterly Communications of the Masters and Wardens of Lodges, and Nicholas Stone was a Warden of these Assemblies. Possibly the system of the Guild which built St. Paul's was the system "remodelled" by Jones. The Stone family was actively employed at this time, and were no doubt members of the Masonic Society. Nicholas was born in 1586 at Woodbury, near Exeter, and buried at St. Martin's-in-the-Fields in 1647, and the records of the Masons' Company prove that he was a member of the Speculative Lodge there before 1639; he had several sons; it is recorded upon the monument of his son Henry at Long-acre, that he "spent the greater part of thirty-seven years in Holland, France, and Italy," and died in 1653; therefore he may have been known to Jehtudi Leon mentioned later; he also seems to have been {379} a member of Masons' Company Lodge in 1649. A somewhat interesting inscription appears on a tablet in the Chancel of Sidbury Church in Devonshire,<<"The" "Critic," 15 June. 1861.>> to the memory of John Stone, Free-Mason, who died 1 January, 1617: -- "On our great Corner-Stone, this Stone relied, For blessing to his building, loving most To build God's temples, in works he died, And lived the temple of the Holy Ghost, In whom hard life is proved, and honest fame, God can of Stones raise seed to Abraham." Mackey quotes a sentence of 1607: "Yet all this forme of formless deity drewe by the square and compasse of our creed." In the year 1619 two books were printed in London, one having the title, "Keep within compasse"; the other, "Live within compasse." An old black-letter book on Bees, printed at London by H. B., 1608, is dedicated "To the Worshipful Master M. gentleman," and although the patron's name and profession is not given it proves the use of a certain title at that date. In Speed's "Description of Britain," 1611, we have some characteristic language of a Masonic cast, worth reference: "Applying myself wholly to this most goodley building, has as a poore labourer, carried the carved stones and polished pillars, from the hands of the more skilfull architects, to be set in their fit places, which I offer upon the altar of love to my country." Dating from 1620, Bother Edward Conder, junr., has given us some valuable information in regard to the Speculative Lodge of the London Company of Masons, which met, from time to time, in their own Hall, accepted Master Masons, and had a framed list of such, now unfortunately lost. The fees, 1622, are thus recorded: "As a gratuity to the Company, 1.Pounds 0s. 0d.; for being made a Master, 3s. 4d.; fee for entrance, 6d." The Company preserved "the names of the Accepted Masons in a fair enclosed frame with a lock and key." The Inventory (of {380} 1660 and 1675) mentions, "one book of the Constitutions that Mr. fflood gave." In 1629-33 the celebrated Dr. Fludd has various symbolic allusions to his wise brethren who are labouring as architects. The Lodge had also a set of 1481 laws for the governance of the Livery. In 1649 certain persons were admitted on the "Livery," after "Accepting Masonry," or in other words after Initiation and Passing as Masters. This proves that Anderson had grounds for expressing a belief that in former times members of the Masons' Company had first to be admitted in a private Lodge; and also that Continental writers had slight grounds for their belief that Freemasonry arose at Masons' Hall. Brother J. Ross Robertson, P.G.M. of Canada, alludes to a boulder stone, with square and compasses, and the date 1606 indented upon it, which was discovered in 1827 on the shore of Annapolis Basin in Nova Scotia.<<"Canadian Craftsman," xxvii, p. 206.>> Brother Hosier mentions in the "Bauhutte" of 1889 that amongst the portraits of his ancestors is one of 1624 of Jacob Hosier, which represents him decorated with Masonic emblems and using the Master's sign. In Derrykeighan, County Antrim, is a tombstone of Robert Kar, who died 1617; it appears to have Masonic application to family arms; the top is a species of shield: Quarterly, 1st and 4th, a sun, or star of eleven points; 2nd and 3rd, a deer's head upon which is a square. A Lodge at Berwick upon Tweed has an old armchair of 1641,<<"Ars Quat. Cor." Plate, iv.>> which may be described as a carved shield of arms; a chevron between various Masonic emblems; in the lower division a circular body, apparently an armilliary sphere, and "1641" above the chevron a pair of compasses and square, and reversed, back to back, with the others, square and compasses; in chief a scallop shell between two circular or floral emblems, with a raised point in the centre. Of Commonwealth times, 1649-60 there is nothing that need be specifically named. Speculative Masons have no {381} Lodge minutes of any antiquity in England, such as they have in Scotland, and though these are rather a puzzle to us than of serious value, our want of such is regrettable. Besides the paucity of the material to be found in such minutes, there is the fact of their dependence upon the Masters' Incorporations, and a doubt whether the rituals of Scotland and England were identical though no doubt they had in ancient times been so. The Jews were readmitted in Cromwell's time, and Catholic attacks in France alleged that he founded Masonry. In 1655 the London Company dropped the title of "Free," presumably because there existed independent Guilds of Free Masons, and Robt. Padgett who signed the MS. of 1686, now in possession of Lodge "Antiquity," was not a member of the Company. The Kilwinning records shew between 1642-56 that the Lodge consisted of Fellow Crafts or Masters and Apprentices. Prentices on entering paid 20s. and Fellow Crafts at Passing 40s. Scots, with 5s. additional for their Mark. This incidentally confirms certain old Catechisms which make the Fellow Craft degree to consist of two parts -- the Master's part being the second portion. Scotland certainly had, in some sort, two degrees in their Lodges, whilst the Chair and Work Masters were in the Incorporations and had their trials upon admission; opening and closing prayers, with oaths as in the English Companies. In neither company, at any time in their history, does the Society seem to have confined the Lodge receptions to operative Masons, and certainly, in the 17th century, amateurs and gentlemen were accepted in both countries; in Scotland the non-operatives were termed "Geomatic" and the operative "Domatic"; thus distinguishing Geometers and house builders. Nor can we form any other opinion of the Constitutions during a thousand years, when they tell us that it was a Society for all trades using Geometry, and we see Clerics as leading members. A Lodge was held at Newcastle, by deputation, on behalf of the Lodge of Mary's Chapel, the 20th May, 1641, under {382} commission to Robert Mackey, General Quartermaster of the Armies of Scotland, to receive Sir Robert Moray; amongst those present were General Hamilton and John Mylne. This latter family were Master Masons to the Kings of Scotland for many generations, and for five they were members of the Lodge of Mary's Chapel; the last of them was buried in St. Paul's Cathedral in 1811, having been surveyor of that edifice for fifty years.<> In 1646 Elias Ashmole was made a Mason in a Lodge at Warrington, and it is now ascertained that the majority of the members present were not operative Masons. Amongst the Sloane MSS. is a copy of the Masonic Charges, endorsed by Robert Sankey in 1646; the name is a place name, and that of an old Warrington family. The reign of Charles II. extended from 1660-85. Anderson asserts that he was made a Mason abroad during his exile, which is not improbable, and may have been traditional. In a proclamation of 1661 he advocates the building in brick and stone in place of timber, for the safety and beauty of London, the former being equally cheap. Early last century the clerical enemies of Masonry in France attributed a Cromwellian use to Masonry, but on the other hand, and with more probability, there has existed a Masonic belief that the Lodges were used by the Stuarts to further the return of Charles II., and Brother Charles Purton Cooper, past P.G.M., has given us a note to the effect that "G" (Geusau 1741), who was acquainted with the Chevalier Ramsay and often conversed with him on Masonry, had learned from him that the restoration was prepared by the Freemasons, and that General Monck belonged to the Lodges.<<"Freem. Mag.," xii, p. 301; vide also Bonneville's "Jesuits Chasse," 1788.>> "The Wise Man's Crown," 1664, alludes to the "late years of tyranny," in which Masons, who are mixed with other trades in the notice, were allowed to write and teach Astrology; the affinity between the two must lie in the {383} abstruse geometrical and mathematical calculations required in both professions. Brother George E. Turner some short time ago bought from a widow a quantity of Masonic scraps, amongst which are 27 plates, apparently torn out of various books, and referring chiefly to the ancient gods and Mysteries. These he printed in 1896 at Blandford, and, from the mode in which they were acquired we give them with reserve. One of these is a readable "set off," from an alleged work entitled: -- "Treatise on Phremazeonry," with dedication to the Earl of St. Albans, 1670. A fragment of printed matter on one of the plates, mentions a 12 mo. tome of 1539 entitled "Solis Adoraio," which alludes to Phre-Mazonry, and says Lord Danby (died 1643), Sir Gilbert Gerherd (named in sister's Will 1637), Sir John Brooke (created Baron Cobham 1645), "and many others; noted members of the Order," were of this opinion, whatever that may be. The Scottish Kirk was tainted with the narrow-mindedness of the times of the Commonwealth, as is proved by an attack upon one of their own Ministers: -- Extracted from the MS. records of the Presbytery of Jedburg, parish of Minto, by the Rev. J. Thompson Grant. "1652. James Ainslie, A.M....called 11th January and admitted and instituted (after being sustained by the General Assembly). December 9th, 1652, objection having been taken because he was a Freemason, and the neighbouring Presbytery consulted previous to entering him on trial, the Presbytery of Kelso, 24th February, 1653, shewed 'that, to their judgement, there is neither sinne nor scandal in that Word, because in the purest tymes of this Kirke, Maisons having that Word have been, and are daylie in our sessions, and many professors having that Word are daylie admitted to the ordinances,'" Two other references, 1678 and 1691, as to the nature of this Word, have recently come to light. The first is from the letters of the Rev. George Hickes, D.D., Dean of Worcester, amongst the MSS. of the Duke of Portland. He says: -- "The {384} Lairds of Roslyn have been great Architects and Patrons of building for many generations. They are obliged to receive the Masons Word, which is a secret signall Masons have throughout the world to know one another by. They allege it is as old as since Babel when they could not understand one another and conversed by signs. Others would have it no older than Solomon. However it is he that hath it will bring his brother Mason to him without calling to him, or you perceiving the signe."<> The other notice is from a MS. in the advocate's Library entitled the "Secret Commonwealth," by Mr. Robert Kirk, Minister of Aberfoil, 1691. It contains the following:" -- The Masons Word which tho' some make a misterie of it, I will not conceal a little of what I know. It is like a Rabbinical Tradition in way of comment on Jachin and Boaz, the two Pillars erected in Solomon's temple (I. Kings 7, 21) with ane addition of some secret signe, delivered from Hand to Hand, by which they know and become familiar one with another."<> Much nonsense has been written by Modern Masons by way of proving that Scottish Masonry consisted in a Single Word, but there is no doubt that well informed Initiates meant more by it than four letters, in the same way that Plato and St. John meant more than the five letters in "Logos." An Oath must have had some ceremonial. The traditions of the ancient Masonic Guilds are not to be altogether despised. The actual Guild of York is said to have claimed to date from A.D. 79 in the time of Agricola, and there was a Carpenters' Guild which claimed to date from A.D. 626. The former built a Roman temple at that time, and the latter a church of wood on the model of the Tabernacle of Moses. Like the old operative Lodge of which the Duke of Richmond was Master which claimed to date from the time of Julius Caesar it would seem to have been the fashion of the Guilds to claim from some great ancient work, thus there was an operative Lodge {385} at Berwick which claimed to date from the erection of the great wall to keep out the Picts. The detached printed notices which we have of Free-Masonry in England during the reign of Charles II, shew that small Lodges were scattered over the country, independent of each other, but with a copy of the old Constitutions as its right of Assembly, and with a formal ceremony of reception. All Trades are admissable, and gentlemen affect their company. Here and there, as we might expect, one Lodge seems more faithful to the old traditions than another. It is evident that in the 17th century the Speculative, or Geomatic, element was becoming predominant, and that an attempt was made to retain the Society in its old groove, and to keep on foot the general Assembly. This is indicated in the existence of several Copies of the old MSS. which contain a Code headed "New Regulations." It is quite probable that there was an earlier and a later formal adoption of this Code. Two of these MSS., the "Harleian" and "Grand Lodge No. 2," have been printed in facsimile. Yet we have no record, either of the date of these, or the place where the Assembly was held. They are supposed to be early 17th century, but Anderson says that they were adopted, though it may be readopted with the addition of an article limiting the reception to persons of full age, at an Assembly held on the 27th December, 1663, under the Earl of St. Albans. Critics admit that none of the existing MSS. are copied from each other and that there was an older copy not now extant. A version was printed by J. Roberts in 1722. which states that the "New Laws" were adopted at a General Assembly held at (13 dashes -- which may read "the city of York ") on the 8th day of December 1663. The New Laws, of this latest Charge, enact that in future the Craft shall be ruled by "one Master and Assembly," and that there shall be present a Master and Warden of the trade of operative Free-Masonry, and that certificates were to be given and {386} required. The "Grand Lodge, No. 2;" "Roberts; "and the MSS. seen by Anderson contain a Clause which is not in the "Harleian MS.," that no one shall be accepted if under 21 years of age; possibly this indicates the 1663 revision of an older form. Attached to these "New Regulations" is, for the first time, a separate Apprentice Charge, which closes with an oath of Secrecy, and indicates that Apprentices and Fellows had a ceremony of reception. A York origin for this form may be thought to be indicated by the fact that most of the Copies in which the Apprentice Charge appears are found in the North of England; the form was used at Bradford and elsewhere 1680-93; at Alnwick 1701; and is minuted in 1725 at Swalwell. Brother Conder, however, considers that it originated with the London Company of Masons. There are no minutes now preserved at York of the 16th and 17th centuries, but there are other proofs that Assemblies continued to be held. There is a copy of the Charges which was discovered at the demolition of Pontefract Castle, where persons sent their documents for safety during the civil wars; it is supposed to date about the year 1600, and contains: -- "An annagraime upon the name of Masonrie: Willm. Kay to his friend Robt. Preston upon his Artt of masonrie as followeth: -- M Much might be said of the noble Artt, . A A craft that's worth estieming in every part, : S Sundry Nations, Noables, and Kings also, : O Oh how they sought its worth to know. : Masonrie." N Nimrod and Solomon, the wisest of all men, : R Reason saw to love this science then : I I'll say no more, lest by my shallow verses I, : E Endeavouring to praise should blemish Masonrie . Another MS. was found at York circa 1630. There is also a mahogany flat rule of 15 inches containing the following names. It is considered that John Drake was cousin of the Rev. Francis Drake who was collated to the {387} Prebendal Stall of Donnington in 1663, and father of the historian of same name: -- .----------------------------------------------------. : WILLIAM {Symbol: Hexagram} BARON : : OF YORK, 1663. : : : : JOHN DRAKE. JOHN {Symbol: Hexagram} BARON. : .----------------------------------------------------. Before 1660 there existed a Lodge at Chester of which Randle Holme was a member. A Copy of the Charges, written by himself, is No. 2054 of the Harleian MSS., which contains the ordinary information and two fragments: -- "There is severall words and signes of a free Mason to be reveiled to you, which as you will answer before God at the great and terrible day of judgement you keep secret, and not to revaile the same in the heares of any person, or to any but the Masters and Fellows of the said Society of free Masons, so helpe me God." The second fragment is a list of fees, and no doubt a Lodge list, beginning: -- "William Wade wt. give for to be a Free Mason," twenty-five names follow paying sums from 5s. to 20s. Brother W. R. Rylands has shewn that it was a Speculative Lodge, embracing many who did not follow operative Masonry. In his "Academie of Armorie," 1688, Randle Holme, a member of above Lodge, says: -- "I cannot but honour the Fellowship of the Masons because of its antiquity; and the more as being a member of that Society called Free Masons. In being conversant amongst them I have observed the use of their several tools following, some whereof I have seen borne in coats of armour." Lord Egerton held a special P.G.L. at Chester 18 April 1892 to erect a memorial to this old Brother, and quoted the following words of his, as written above 200 years ago: -- "By the help of Masonry the most glorious structures in the world have been set up, as if their art had endeavoured to imitate the handiwork of God, in making little worlds in the great fabric of the universe." The tomb of the third Randle at Chester, erected by his son, has the skull and cross bones.<> {388} There is an interesting document at Gateshead dated 24 April 1671, which the Bishop of Durham, granted as a Charter of Incorporation of a "Communitie. ffelowship, and Company," to make freemen and brethren; amongst the Charter members are Myles Stapylton, Esquire (son of Brian Stapleton of Myton, co. York); Henry Fresall, gentleman; Robert Trollop; Henry Trollop; and others, Masons, Carvers, Stone-cutters, and various trades mentioned therein. It would seem to represent an ordinary Masters' Incorporated Lodge of the time. They were to assemble yearly on St. John the Baptist's day, and to elect four to be Wardens, and a fit person to be Clerk; each Warden was to have a key of the Chest. On the dexter margin of the Charter are various trade arms, those of the Masons, Azure, on a chevron between three Single towers a pair of compasses; "Crest," -- A tower; "Motto," -- In the Lord is all our trust. On the sinister side are the arms of the sculptors.<> The Masons' arms are the same as those in the MS. of 1687 written by Edward Thompson, and termed "Watson MS." As a Masters' fraternity it would hold Craft Lodges, and as Harodim would rule them. There is an early grave cover in St. Nicholas' church, now the Cathedral, with a floriated Greek Cross lengthened, on the left side is a fish, and on the right a key. It is said to have had an inscription to the Architect of the Newcastle town Court, built in 1659. The two Trollopes who are mentioned in the Bishop's charter were Masons of the City of York. The inscription to Robert Trollope is said to have been as follows: -- Here lies Robert Trollope, Who made yon stones roll up, When death took his soul up, His body filled this hole up. It may be mentioned here that Brother Horace Swete, M.D., described in 1872, a tobacco box, which he says {389} formerly belonged to the Jacobite John Drummond, created Earl of Melfort in 1685, and which with the date and initials "J.D. 1670." contains emblems identical with those of the catechisms of 1723.<<"Spec. Mas." -- Yarker; also "Ars Quat. Cor." 1901.>> It is not probable that Christopher Wren was a Mason accepted at this period, though it is said there is an Arch Guild minute of his reception in 1649, but no doubt his colleagues the Strongs were such. Valentine Strong, son of Timothy of Little Berrington, is termed Free-Mason and was buried Novr. 1662, at Fairford, Oxfordshire. He was father of Thomas Strong of London; and of Edward Strong, senior, who with his son laboured at St. Paul's. Thomas laid the first stone 11th June, 1677, and brought from Oxford a Lodge of Masons for whom a special Act was passed to make them free of London for seven years; he died in 1681, and his brother Edward laid the last stone 26th October 1708. Hayden in his "Dictionary of Dates" (p.51) mentions the Court of Arches is so called from its having been held at the Church of St. Mary le Bow, London, whose top is built on stone pillars erected archwise. An old record says that it was built by "Companions of the Arch Guild," and was designed by its Master, and was considered a Master piece. The "Bow-Makers Guild" included "Bow Carpenters," who had the construction of the wooden centres to build Arches. It is said that Strong was a member of the Arch Guild and that they received Chris. Wren in 1649. They reckoned seven degrees as in the Craft, but where the latter held, as symbols three straight rods to form a "square," the Arch-i-tectus, of whom there were three, had curved rods with which to form a "circle." They, only, used compasses and employed themselves in curved, and in Assemblies they sat in circular and not in square fashion. Elias Ashmole records his own presence at a Lodge in London in 1682, and Brother Conder makes no doubt that it was the Speculative Lodge held at Masons' Hall {390} by the Company, 10th March 1682. Ashmole says that he was the Senior Fellow present amongst a number whose names he gives, and that there was admitted into the Fellowship of Free Masons, Sir William Wilson, Knight; Captain Richard Borthwick; Mr. William Woodman; Mr. William Grey; Mr. Samuel Taylour; and Mr. William Wise. These notices, and those which follow, have been so often printed verbatim, that we give only a summary of them.<> The next printed notice is one of 1686, by Robert Plot, LLD., in his "Natural History of Staffordshire," wherein he says: -- "To these add the "customs" relating to the "County" whereof they have one of admitting men into the Society of Free-Masons, that in the Moorelands of this County seems to be of greater request than anywhere else; though I find the custom spread more or less over all the nation." "For here I found persons of the most eminent quality that did not disdain to be of this "Fellowship." Nor indeed need they, were it of that "antiquity" and "honour" that is pretended in a large "parchment volume" that they have amongst them containing the History and Rules of the Craft of Masonry." He then goes on to give an account from the old Masonic MSS., and the nature of the copy which he had seen is indicated by his stating that "these Charges and manners were after perused and approved by King Henry VI. and his Council." He then describes the mode of admission, with signs whereby they are known to each other, and the obligations of mutual assistance. He then comments in an abusive manner upon the Society, and thinks the old Acts against the Society ought to be revived.<> The names of Ashmole, Boyle, and Wren, appear amongst the subscribers to the work. Aubrey next mentions the Society in his "Natural History of Wiltshire" (page 277): -- "Sir William Dugdale told me many years since, that about Henry, the Third's time, the Pope gave a Bull or Patent to a company of Italian Free-Masons to travel up and down over all Europe to {391} build churches. . . . . The manner of their adoption is very formall, and with an oath of secrecy."<> "Memorandum, -- This day, May the 18th being Monday 1691, after Rogation Sunday, is a great convention at St. Paul's Church of the Fraternity of Adopted Masons, when Sir C. Wren is to be Adopted a Brother, and Sir Henry Gooderic of the Tower, and divers others. There have been Kings that have been of this Sodality." There is no doubt these three interesting accounts give an accurate view of the state of Freemasonry in England at the time. Both an "Arch" and "Square" Guild existed at St. Paul's in 1675 and minutes have been preserved with extreme care. Its ceremonies are known to the writer and it sent a branch into Derbyshire to build Chatsworth, though in the jurisdiction of York. Some 30 or 40 years ago, an Assembly of about 400 could be expected annually and it is not yet extinct. The St. Paul's Guild was quite independent of the Masons Company which in 1677 obtained a Charter from the King. One of their Initiates is now at Assuan, and affirms that an ancient Jewish Guild exists there, and that they practise Solomonian ceremonies with exactly the same rites as he received in 1866-76. They have a plan of a quarry, of three rooms through which the stone is perfected, and near thereto are other three for the officers, and a "site" for the building. Egypt has a "Slant Masons Guild" unknown here. A properly constructed Lodge room in these several offices or yards would have double folding doors, forming a porch to each, where the preparation takes place. Solomon's temple is said to have had only a single door in the East. The 1st Officer sits in the West, the 2nd in the East, and the 3rd in the North; and this applies to all the six sections; in the Modern Freemasonry of 1717 they sit East, South, and West, or with their backs to their assigned duties. Their carpet has squares of one {392} cubit and the border is a lozenge 8 x 6 inches, a figure which includes the 3-4-5 angle four times repeated. All Stones are sent from the Quarry to the 1st yard and dressed 1/16th larger than required; in the 2nd yard they are trued to their required size; and in the 3rd are marked and fitted for the site. The 5th, 6th, 7th Offices are Overseers. Now as to the ceremony continued to our own day; the Candidate passes through the same process, and as a "living stone," is first taken as a boy rough dressed, then polished, and advanced. Ist Degree "Apprentice," received by a ceremony similar to the Ist Degree in Speculative Freemasonry. Three officers are sent out to prepare him in the Porch. He bathes as in the ancient Mysteries, is refreshed with food, clothed in the white Roman Cloak, examined by the doctor, and finally admitted on the report of the three officers sent out. He remains a brother 7 years, but is not a Free-Mason as in the speculative system. 2nd Degree "Fellow," at about 21 years of age the Brother applies to be relieved of his Bond; is accepted as a square Fellow by a ceremony similar to the 2nd Degree of modern Freemasonry. 3rd Degree "Super-Fellow," after 12 months is "Marked" as a "living stone," and sent to the "site." He is instructed in marking and fitting the actual stone. 4th Degree "Super-Fellow, Erector," knowing the system of Marking he knows how to join the stones and is himself erected in that position. If it has any connection with Modern Masonry it is the 1st part of 3rd Degree. The two sections, however, are found in the degree of Mark Man and Master. 5th Degree "Superintendent." These represent the 3,300 Menatzchim of Solomon. They are foremen, and were of old termed "cures" or Wardens under the Master. Receives technical instruction. Has 10 men under him as Intendant. 6th Degree Passed Masters. These are the ancient Harods or Chiefs of whom there were 15. The qualification, absolutely {393} required, is that of a modern Architect. The ceremony of reception is of a most solemn character, and cannot be given publicly. 7th Degree "Grand Master." There are three of these, co-equal, received in private. The degree has no analogy in Modern Freemasonry, except in the three Principals of a Royal Arch Chapter, which seems to have restored a portion of the old Guild ceremonial. "Annual Commemorations," given 2nd and 30th October. (1) Laying Foundation and fixing the centre by 3, 4, 5, and by the 5 Points; there is a portion referring to the 2nd temple which has originated the Modern Royal Arch degree. (2) A tragedy, and Solomon appoints Adoniram the 3rd G.M.M.; the 2nd part of the Modern 3rd Degree is taken from this. (3) The Dedication. There is a symbolical sacrifice in the 1st or Foundation. These Rites should be performed by the Grand Master, acting in the 6th Degree and transferred to the site of the Temple or 4th Degree. -- All these commemorative ceremonies are Semitic, the rest might equally appertain to any nation. When first I heard of these ceremonies in 1856 the Guild could number 400 members at the annual Drama. There is a curious analogy between the seven "degrees" of the Guild and the seven "ranks" of the London Company of Masons, which had a Charter of Incorporation, granted, in 1677, with a 7 mile radius: Conder gives these ranks as follows (p. 139): -- (1) Apprentice, bound for 7 years to a member, and paid 2s 6d; (2) Freedom or Yeomandry; (3) the Livery or robes; (4) the Court of Assistants; (5) Renter Warden; (6) Upper Warden; (7) Master in the Chair; these would have to be sworn though no ceremony is mentioned. They had however the Guild Society's branch, and Conder considers that they were termed "Accepted," because they were received as amateurs to qualify them for acceptance into the Livery of the Company. The Guild Masons say that before the advent of Modern Freemasonry they had four Head Guild Houses {394} which ruled different parts of the country and are those given by Anderson. As I read Anderson, who wrote in 1738, guided by what we actually know before 1738, he can only mean that when, in 1716, Anthony Sayer was elected Grand Master, by "some old brothers," he had one or more of some, or of all these Guilds, or is supposed to have had them. It seems an attempt to hoodwink the reader. No. 1, the Antiquity, certainly continued to meet for some years at the Goose and Gridiron, the House of St. Paul's Guild, but Modern Nos. 2, 3 and 4, seem never to have "met" at the other three Guild houses. The reign of James II., 1685-8, was too short to leave its influence upon Free-Masonry but much of importance must have occurred in that of William III., 1689-1702, had the particulars been preserved. We do not doubt that 16 May 1691 is the actual date of the Initiation of Sir C. Wren as an Accepted Mason; even though a Master of the Arch Guild 1649; and with the Convention of St. Paul's it may be conjectured that the connection of the Accepted Masons with the Livery Company ceased to exist, if any existed, which the Arch Guilds deny. The notorious Prichard, who wrote in 1730 makes 1691 to be the actual beginning of the "Quarterly Communications," which ended in the formation of the Grand Lodge of 1717 by the dissidents who had been members of a real Guild. Dr Anderson in his Constitutions (1738) writes that a Lodge met at St. Thomas' Hospital in 1691 at the instance of Sir Thomas Clayton; and, on the authority of "some brothers living in 1730" that six other Lodges then assembled in London; and besides the old Lodge of St. Paul's (whose bastard offspring, according to the Guild, was the Lodge of Antiquity), which possesses a copy of the Masonic Charges written by "Robert Padgett, Clearke to the Worshipful Society of Free-Masons for the City of London," he mentions one in Piccadilly opposite St. James' Church; one near Westminster Abbey, which may be represented in a printed catechism of {395} 1723 alluding to the "Lodge of St. Stephens"; one in Covent Garden; one in Holborn; another on Tower Hill; and some others that assembled at stated times, these were probably no more than meetings at Inns frequented by Masons. No doubt the great fire of London, and the efforts of Sir C. Wren in restoring the city after that calamity, would attract people from all parts of England, Scotland, and Ireland, and lead to the Assemblies of Masons. In the North there is a copy of the old MSS. at York, of 1680, which concludes "that at every meeting or Assembly they pray heartily for all Christians." Another copy of 1693, includes the Apprentice Charge, and has a peculiar reading which is doubtless ill translated Latin, it reads, -- "Then one of the Elders takeing the Booke, and that hee or "shee" that is to be made Mason, shall lay their hands thereon, and the Charge shall be given." It concludes, -- "These be the constitucions of the Noble and famous History, called Masonry, made and now in practise by the best Masters and Fellowes, for directing and guiding all that use the said Craft. Scripted p. me, vicesimo tertio die Octobris, Anno Regni Regis et Regina Gulielmy et Marie quinto annoque domini 1693. Mark Kypling. The names of the Lodg, -- William Simpson, Anthony Horsman, Christopher Thompson, Christopher Gill, Mr. Isaac Brent, Lodg. Ward." The Duke of Richmond seems to have been Master of a Lodge at Chichester in 1696. The Minutes of Grand Lodge of 2 March 1732 contain an entry that Edward Hall was "Made a Mason by the late Duke of Richmond six and thirty years ago." Hall's petition was recommended by the Duke's son, who was then Grand Master, and the Chichester Lodge was registered by Grand Lodge as dating from the time of Julius Caesar.<<"Freemasonry in Havant." -- Thos. Francis. 1892.>> A Lodge met at Alnwick, Northumberland, in 1701; it was an operative Craft Lodge, and may have kept more {396} closely to old customs from its nearness to Scotland, where the ceremonial work was practically extinct though the legal basis of Masonic Guilds was still in force. We give two of the regulations of 1701 in regard to Entering Apprentices, and Accepting Fellows,, -- "5th item. That no Mason shall take an Apprentice and give him his Charge within one whole year after. Not so doing the Master shall pay for any such offence 0Pounds 3 4." "9th item. There shall noe Apprentice, after he has served his seven years, be admitted or Accepted but on the Feast of Michaell the Archangel, paying to the Master and Wardens 0Pounds 6 8." A minute of 21 January 1708, decrees, "that for the future no Master, Warden, or Fellow shall appear on St. John's day, or attend the church service at Alnwick, without his apron, and common square fixt in the belt thereof." We must carefully guard ourselves from the supposition that these (Passed) Wardens and Masters, are those now termed such; they were the Menatzchim and Harods, or Superintendents and Passed Masters of the old Guild ceremonies. In the County of Durham up to 1813, Wardens, as well as other officers, took the same O.B. as the Master. The Guilds O.B. the Master in the 6th Degree and the Minor officers in the 5th Degree Lodge. A similar operative Lodge existed in Durham, and is supposed to have been first established at Winlaton circa 1690, by a German iron Master, which art had been established at Solingen from early centuries, from Damascus, thence it removed to Swalwell in 1725. This last date is later than the period with which we intended to close this Chapter, but as it is considered to date from 1690, and as its Lodge customs were similar to those at Alnwick, and were maintained to the last unaltered, it is not inappropriate here. Its regulations are minuted in 1725. The "Penal Laws," that when a youth was taken as Apprentice by a member of the Lodge, his Master was required to "Enter" him within 40 days, in contrast to the one year at Alnwick, and a small fee was charged. {397} The form by which the Apprentice was "Entered" is given in the Minute Book, and is an abridgement of the history given in our Charge. Of course the Apprentice Charges, known to date between 1600-63, are those he would be sworn to keep. Nothing is said about Secrets, but the 8th Penal Laws imposes a fine of 10 Pounds, "not faithfully to keep the 3 fraternal signs, and all points of fellowship." When the Apprenticeship expired the youth was made free of his Craft by the full ceremony. On the 21 March 1735 the Lodge went under the Grand Lodge of London, but retained its old customs intact for over 30 years afterwards. But we now read of two Masters' grades, the one termed Harodim, spelled in the minutes Highrodiam, given in a "Grand Lodge," and the other termed "English Master," and the presumption is very strong, and especially as a mutual recognition of fees are made, that Harodim was their old Passed Master's Ceremony, but we shall again refer to the nature of these Rites in our next Chapter, as operative Masons. There was also an independent Lodge at Hexham, but nothing is known of its history. In the Minute Book of the Haughfoot Lodge, Scotland, there is an entry under date 22 Decr. 1701, after a missing leaf, which clearly alludes to Fellow Craft work, as it says, -- "Of entrie as the Apprentice did leaving out the common Juge (Gudge? Luge); they then whisper the word as before, and the Master Mason grips his hand after the ordinary way." As we understand it, the "common," or Apprentice part, who is a rough dresser, was omitted from the ceremony, and the Fellowcraft word was given in a manner similar to the former degree. But the Scottish system seems to have been so loose that very little reliance can be placed upon what we meet with in their minutes, as a general custom, and it would appear that, at times, Apprentices were present when a higher ceremony was conferred, and that the signs, tokens, and words, were communicated privately, whispered, shewn in the Bible, or given in a separate room. The regulations {398} of the old Dumfries Lodge, 20th May, 1687, enact that on Entering Apprentices a fee of 10 Pounds Scots had to be paid, and when afterwards passed as Fellow Craft a fee of 5 Pounds Scots, in each case besides gloves and entertainment. (A Scots Pound is 1 shilling.) If Professor Robison is correct in his conclusions as to the operative Masonry of Germany, and he seems to have carefully studied the subject, the instruction and therefore the ceremonies varied in that country. . He says that there were "Wort Maurers," and "Schrift Maurers;" and that there were Borough Laws enjoining the Masters to give employment to Journeymen who had the proper words and signs; that some Cities had more.extensive privileges in this respect than others; that the Word given at Wetzler entitled the possessor to work over the whole empire; and that we may infer from some Municipal decisions that the Master gave a Word and Token, for each year's progress of the Apprentice, the Word of the City upon which he depended, and another by which all his pupils recognised each other. The Word and Token were abolished in 1731 in favour of the Script Masons. At Halberstadt there is a copy of the German Statutes of 2 December 1713, from which we gather that there were still four Overmasters at Koln, Strasburg, Wien, and Zurich. These are designated Old-Masters, as distinct from the Old-Fellows who governed the Craft. The first were a Chief or Arch-fraternity, the second were Masters of Lodges. A Master who made his Apprentice Free of the Craft had to bind him to keep the Word concealed in his heart, under the pain of his soul's salvation. There is an old Arm chair at Lincoln of the date of 1681.<<"Ars. Quat. Cor," v, -- Plate.>> In a semi-circular top is carved a hand holding a balance in equilibrium, and under it PIERI--1681--POYNT. Below this are two stalks with leaves, each bearing what appears to be a passion-flower. Beneath are two panels, one of which contains the double triangles, {399} and the plumb-rule; the other panel has the square and compasses. A member of the family deems the chair to have belonged to William, 4th Earl of Kingston, Lord Chief Justice in Eyre beyond Trent. In the grave-yard of Slane Castle, Ireland, there is a tomb-stone to John Frow, who died in 1687, in the upper arc are compasses, Greek cross, and square. The "Freemasons' Chronicle" (2 March 1909) says that in the Leicester Corporation Museum there is an old chair which, 250 years ago, belonged to a Free Masons' Guild which met at the White Lion down to 1790. Upon the back is a design to mark a square building and the letter B, and it is thought there may have been another with J. A second chair is said to have belonged the Arch Guild. Until very recent times our knowledge of what transpired in Ireland has been almost nil, but Brother Chetwode Crawley has recently shown that in 1688 a Lodge of Free-masons, "consisting of gentlemen, mechanics, porters, parsons, ragmen, divines, tinkers, freshmen, doctors, butchers, and tailors," thus heterogeneously denominated, in the 1688 Tripos of John Jones, as connected with the University of Dublin. It is further mentioned by Jones that a collection was made for a new brother, "who received from Sir Warren, being Free-Masonised this new way, five shillings." This new way may mean by some new regulation, or simply in reference to the collection,<<"Ars Quat. Cor.," 1898, p. 192; also Oliver's "Rev. of a Square.">> but that was old Guild custom. The tomb of John Abell of Sarsfield, Herts, 1694, has a representation of himself and his two wives; between a circular hoop at the bottom is a square, and above that a plumb, over which is a pair of compasses. It is said<<"Voice of Masonry." 1887.>> that one John Moore settled in South Carolina in 1680 from England, thence removed to Philadelphia, and in a letter which he writes in 1715, he speaks of having "spent a few evenings in festivity with my Masonic brethren." The celebrated Jonathan {400} Belcher, Governor of Massachusetts, was made a Mason in the year 1704, for he writes to a Boston Lodge, in 1741, "It is now thirty-seven years since I was admitted in the Ancient and Honourable Society of Free and Accepted Masons." There is a record at Newport, U.S.A., "That ye day and date (1686 or 1688) We mett at ye House of Mordecai Campunall and after synagog We gave Abm. Moses the degrees of Masonrie." If this took place it would be Operative Masonry, and I see no reason to express a doubt. We have alluded in the foregoing, and shall again, to Scottish customs, the more fully because there are traces, to be read between the lines, that the Advent of the Stuarts, and later introductions of Scottish Masons into the South, was instrumental in somewhat modifying the Free-masonry of London, and that what is taken for English is sometimes Scottish. Yorkshire is notably rich in the old Charges, as besides those which formerly belonged to the York Grand Lodge, and are in possession of a modern Lodge there, there are others in private hands, and in the "West Yorkshire, Masonic Library." It is stated in a Manifesto of the Lodge of Antiquity (1778) that there was one old MS. in the hands of Mr. Wilson, of Broomhead, near Sheffield, written in the reign of Henry VIII., which is now missing, and there appears to have been one dated 1560. The Lodge of Hope, Bradford, has a copy of circa 1680. It forms no part of our plan to give an account of these old MSS., but students of them are greatly indebted to the late Brother Thomas W. Tew, P.G.M. of the West Riding, who had eight of these, in possession of his Provincial Library, printed and distributed at his sole cost. Amongst them are the "Thomes W. Tew MS." circa 1680; the "Waistell MS.," circa 1693; and the "Clapham MS.," circa 1700. The Rolls in possession of the Lodge at York have also been printed by subscription; one of these, dated 1704, is headed with the same Anagram on "Masonrie" as that of 1600, but addressed by Robert {401} Preston to Daniel Moult. It also appears in a Newcastle Roll, addressed by Richard Stead to his friend Joseph Claughton. There are other documents at York, but none older than the reign of Anne, 1702-14. It seems that George Benson was President in 1705, and that he was followed by other gentlemen at each annual election. We learn also from an old copy of the Charges which has passed into the possession of the Grand Lodge of Canada, that a "Private Lodge" was held at Scarborough, Yorkshire, 10th July, 1705, with Wm. Thompson, Esq., as President, when six members were received whose names will be found in the facsimiles executed for the West Yorkshire Masons. Last century the Grand Lodge of All England at York had minutes from the year 1704, but they are not now to be found, they have, however, at the York Lodge some later parchment Rolls, which to some extent take the place of minutes. The probability is that such information as we have prior to 1726 belongs to the Operative Guild. On the 19th March, 1712, we read that several members were "sworne and admitted into the honourable Society and fraternity of free Masons by George Bowes, Esq., Deputy President." In 1713 the Ancient Lodge held a meeting at Bradford, "when 18 gentlemen of the first families were made Free-Masons." Meetings were held each succeeding year at York, those on St. John the Baptist's Day, in June, being termed a "General Lodge on St. John's Day," whilst the others are designated "Private Lodges." This was four years before any movement was made in London, and the meetings at Scarborough and at Bradford are in agreement with the ancient Constitutions which state that the Masons were to hold an Assembly "in what place they would"; and it seems very apparent that where the term "General Lodge" is used, as distinct from a "Private Lodge," it is the tradition of the ancient Assembly continued. {402} Again in 1716 it is minuted on this parchment roll as follows: -- "At St. John's Lodge in Christmas, 1716. At the house of Mr. James Boreham, situate Stone-gate in York, being a general Lodge held then by the Honoble. Society and Company of Free-Masons in the City of York, John Turner, Esqre., was sworne and admitted into the Said Honoble. Society and Fraternity of Free-Masons." "Charles Fairfax, Esqre., Dep. President." Lists of the Grand Masters are found in any Modern Masonic Cyclopaedia, but Brother Whitehead recently discovered in an old Armorial MS. that the name of Sir Wm. Milner, Bart., 1728, has been omitted, "being the 798th Successor from Edwin the Great," apparently claiming an annual election of Grand Masters from the year 930. However much we may regret it, yet we cannot blame the York Brothers for the strict respect shewn to the obligations. In such written documents as we have the terms used are simply well known Guild terms. We can draw no inference on such slight grounds as to the nature of their ceremonies, we do not know from contemporary documents what they were, and we have no right to expect that we should know. We can only judge of them by what they were when publicity began to be given to Masonic Rites in the 18th century. We have not the least warrant for thinking that, on the one hand, they took up new inventions and palmed them off as old Rites, nor on the other hand can we hope that they were very much better than the Grand Lodge of London, and shut their eyes to all improvement of the Ritual; they would be guided in this by old tradition and landmarks. We note that in the facsimile of the "Stanley MS.," 1677, it is closed with the tail-piece of a chequered pavement. The "Tatler" for 9 June 1709, has an article upon a class of Londoners termed "Pretty Fellows"; the paper is believed to be by Sir Richard Steele, and alludes to matters with which he seems to be acquainted, for he says: "they have signs and words like Free-Masons," and a similar reference is found in the same journal for 1710. There is {403} no record of Steele being a Mason, but there evidently was an impression that such was the case, for Picart, in his "Ceremonies and Costumes," gives a medallion portrait of "Sir Richard Steele," on a screen which gives a copy of the engraved list of Lodges in 1735. As illustrating the state of things in Scotland at this date we may instance a dispute which occurred with the Mary's Chapel Lodge in 1707. A portion of these withdrew and established without permission the Lodge "Journeymen." Lodge Mary's Chapel objected to their meeting to take fees and give the "Mason's Word," and the dispute ran on for some years. The Masters' Incorporation was the legal head of such bodies, and the Journeymen obtained leave to sue Mary's Chapel for such Masonic rights as the latter possessed. The Incorporation agreed in 1715 that the Journeymen should have an "Act of Allowance" to give the Mason's Word. From this circumstance Bro. R. F. Gould is inclined to think that the custodians of this privilege were the Incorporations, and that this case is the old survival of a claim that the private Lodges were Agencies or Deputations of the Incorporations for that purpose. It is a reasonable and just conclusion, and however loose the Lodges may have been in their working, we may feel sure that the Incorporations were Custodians of ritualistic Catechisms, probably of a Christian nature, of all known grades in Masonry, whether the same were conferred or had lapsed. Brother Clement E. Stretton, who is eminent as a writer of books on his own line as a C.E., has stated in the journals of the day and confirmed to me by letters that Dr. James Anderson was made chaplain of the St. Paul's Guild in 1710, in succession to Dr. Compton, who had been in the habit of holding a daily service. In September, 1714, Anderson proposed that men of position should be admitted to a species of honorary membership, which was carried by one vote, and the accounts, in that and the following year, show seven fees of 5 guineas each. All the time St. Paul's work was in operation the Guilds met {404} at High XII. on a Saturday, but Anderson changed the period of meeting to 7 o'clock on a Wednesday evening, at the Goose and Gridiron, and in September, 1715, the Operatives found that their old pass would not admit them, and they complained to Wren and Strong and the dissidents were struck off the Rolls; and this is probably why Anderson complained that Wren "neglected the Lodges." Now, under such circumstances, no honourable man can say that Anderson acted a creditable part. But we can see what he actually "digested." He made the Apprentice in a month, in place of seven years, struck out everything technical, including the ceremonies of conferring the Mark Mason; and left a fine moral institution on the lines of the Mystic Societies of the Ancients, but it is not Free Masonry, but an imitation of it; he retained as much of the Old Rites as suited his purpose, and could be worked into the modern system, but it lacked the explanation the Guild Rites afforded. In the Stanley MS. of 1697, facsimiled for the West Yorkshire P.G. Lodge, there is a peculiar addition which is of later date. A very precise investigation of the allusions therein was made by Brother Gould in 1888, and he has come to the conclusion that the lines are applicable to 1714. It is supposed to have been a North Country MS., and we give the endorsement: -- "The prophecy of Brother Roger Bacon, Disciple of Balaam, Wch Hee Writt on ye N.E. Square of ye Pyramids of Egypt In capital, Letters. "When a Martyr's Grand Daughter In ye Throne of Great Brittain, [Mary.] Makes Capet's Proud Son look you'd think him beshitten, [Louis XIV.] When ye Medway and Mais Piss together In a Quill, [Kent and Holland.] And Tagus and Rhine of ye Seine have their will, [Germanic Confedn.] When ye Thames has ye Tay taen for better, for worse, [Act of Union, 1707.] {406} An' to purchase ye Doxy has well drained his purse, [Scotland.] When by roasting a Priest ye Church has her wishes, [Dr. Sacheverell.] Loyal Tory's in places, Whiggs silent as fishes, [Anne's reign.] When Europe grows Quiet and a man yts right wily, [Peace of Utrecht, 1713.] Setts up a wood bridge from ye Land's End to Chili, [South-sea. Co.] Free Masons, beware, Brother Bacon advises, . [Old members Interlopers break in and spoil your Devices, : are being Your Giblin and Squares are all out of Door, : swamped.] And Jachin and Booz shall be secrets no more." . It is evident that York was more advanced than London in the practice of a system of Speculative Freemasonry, because it had a more close operative derivation and was less reduced, and whether the lines above given originated North or South, they indicate the views of some old operative Brother, who saw changes which did not please him. Brother Edward Conder has recently shewn that Viscount Doneraile must have held a Lodge at his mansion, Cork, about the year 1710. At one of these Assemblies some repairs were in progress in the library when his daughter Elizabeth secreted herself to watch the ceremonies, but was detected and forced to undergo the Rites of Making and Passing. As she was born in 1693, and married to Richard Aldworth in 1713, we may reasonably fix 1710 as about the date of the reception. Brother W. J. C. Crawley, LL.D., has gone also into this matter in "Coementaria Hibernica," and expresses his opinion that similar Lodges may have existed at the Eagle Tavern under Lord Rosse, and at Mitchelstown under Lord Kingstown. There is an Irish MS. amongst the Molyneux papers endorsed "Feb., 1711," which clearly indicates a 3-Degree system, and is headed with a {symbol: This is like an elongated "H" with a vertical line down to the center of the cross bar. Above, across the vertical line, are two horizontal cross lines, upper shorter and just below top.} All the serious works which refer, in print, to the Society of Free-Masons make no question of its antiquity, {406} either during the 17th century or after it had passed into an entirely Speculative System. The "Antiquities of Berkskire" by Elias Ashmole (London 1719) has a paragraph which includes the information given by Plot and Aubrey that we have before referred to; and we add some interesting particulars from the letters of Dr. Thomas Knipe, who flourished between 1660 and 1711, in which year he died, and which were used by the compilers of Ashmole's Biography in 1748. This writer repeats the statement in regard to the Papal Bull of the time of Henry III., and goes on to say: "But this Bull, in the opinion of the learned Mr. Ashmole, was confirmative only and did not by any means create our fraternity, nor even to establish them in this kingdom." He then proceeds to give an account of the statements gathered from the old Charges from St. Alban to the ratification of the Constitution by Henry VI., and closes with a statement that in the Civil Wars the Free-Masons were generally Yorkists, and abuses Plot for his injurious comments.<<"The Kneph;" Gould's "Hist. Freem.," etc.>> In Scotland technically it would seem that a Scottish Master was Work Master of the Domatic Lodge, and the Chair Master of the Geomatic Lodge, but who had to be examined and Passed as a Master; for it is to be presumed that non-operatives might be ritualistically dispensed from the 7 years' probation required for a Fellow of Craft. Melrose had a very old Lodge which kept to the ancient system until a few years ago, when it joined Grand Lodge. There is a Melrose minute of 1764 of which an unwise use is made; it enacts that the Apprentice and Fellow Craft ceremonies -- for that is what is meant -- shall be "administered in a simple way and manner free of anything sinful and superstitious," at this date it had two degrees and the Praeses was Master Mason. It only proves the presence of a puritanical spirit in the Lodge. That there was a Fellow Craft degree in Scotland worked in Lodges is proved by the Charge of St. Mary's, Edinburgh, against the Journeymen in 1713 {407} that they "presumed at their own hand to enter Apprentices and Pass Fellow Crafts in a public change house." From the middle of the 17th century the Scottish minute books show numerous admissions of military men, and of Lairds who are designated by their lands. The Kelso Lodge, to which Sir John Pringle's name appears in 1701, in 1705 imposes a fine for absence upon "Cornet Drummond and Lovetenant Benett." The Haughfoot Lodge, opened in 1702 by John Pringle of Torsonce, leave us in no doubt that it then conferred and "Passed" Apprentice and Fellow Craft, the Master Mason occupying the chair. Sometimes both degrees were given at one meeting, at others after an interval. The annual meeting was held for business, and a "Commission" given each year to 5 members to Initiate others. The Lodge at Aberdeen had two classes, Geomatic and Domatic Masons, and the admissions differently worded for each. The Master was Geomatic, and the Senior Warden Domatic, and this latter class had to make a trial-piece for each degree. "Old Catechisms." The most important question with Freemasons will be by what sort of Rites were these 17th century Masons received into the Brotherhood? and the answer must depend on the nature of the Lodge which acted. It does not seem very difficult to form an approximate idea of this. There are various old Catechisms which, though of doubtful authority, and not wholly written in this century, but yet are clearly of it, and moreover are in general unison with the reduced 16th and 17th century Constitutional Charges. There is one copy of these Catechisms which the late Rev. Bro. A. F. A. Woodford, who further quotes competent authority, considers from its archaisms to date 1650 if not earlier, and there are versions of 1723, 1724, 1729, 1730 and onwards. A copy was printed in the "Scots' Magazine" of 1755, and is said to reveal an actual reception at Dundee in 1727. Although the general {408} character of these Catechisms are similar they differ in detail, but the Dundee specimen is in close agreement with the one that Brother Woodford has attributed to 1650, or earlier, and which is found amongst the Sloane MSS., and has been printed by him; it raises the question whether it is not actually a Scottish version brought South. All these documents besides the recognition of some Apprentice ceremony, of an operative appearance, divide the Fellow's part into two portions; "first" the Catechism of that degree which we now term Fellow-craft, and "second" the degree now termed Master, and this last clearly defined in every copy that we have, and quite as clearly in the "Sloane MS." as any other. They are all a debased version of the original system prevailing when it took some years to become an operative Fellow or Master. Equally some sort of mark or ceremony is in evidence. In Scottish Lodges such a system might arise from a desire to continue to confer a Master's degree after the actual Masters had Incorporated, and in parts of England where the Fraternity ceased to be practical, from a desire to shorten the reception of Fellow and Master; in other words, to make an amateur into an Apprentice, Fellow, and Master in one evening; in any case all give 5 points of Fellowship as applicable to Craftsmen, but in the ancient Guilds they had a technical reference. Sometimes a Passed Apprentice would appear to mean a Fellow, and a Passed Fellow a Master, so loose is the wording. In all cases, however, the Catechisms give certain secrets of the modern 3rd Degree, from which we may justly infer that they had knowledge of a certain annual Rite, or drama, and that if it should have passed out of practice it was owing to the changed position of the Lodge. Precisely the same thing has occurred amongst the Guilds claiming mediaeval descent, of which many yet exist, and Passed Masters have to be called in from a distance; one of the most expert workers is a York Mason. {409} It is unnecessary to particularise much of these Catechisms, but in our chapter viii. we advocated on the evidence to be obtained from the Saxon Charge, old operatives, and the usages of Societies similarly constituted, that the most ancient form of recognition was a "Salutation," and this is found in every Catechism that has come down to us, until it was expunged in 1813. If this is correct the most ancient Masons were "Salute Masons," the Freemasons were Hebrew "Word Masons"; no doubt when this union took place, whether in the 13th century or any other date, it would be followed from time to time with revisions, to correct inaccurate oral transmission. The "Salutation" varies in these old MSS., but the following from the "Sloane," and the printed 1723, are given as specimens; those of Germany were more elaborate as they contained seven prayers or "Words": -- "The Right Worshipful, the Masters and Fellows, in that Worshipful Lodge from whence we last come, Greet you, Greet you, Greet you well." The Warden replies: "God's Greeting be at this meeting, and with the Right Worshipful the Master, and the Worshipful Fellows who keeps the keys of the Lodge from whence you come, and you also are welcome, Worshipful Brother, into this Worshipful Society." In the "Sloane MS." there is found "a Jerusalem word," Giblin, as well as a two-syllabled word, Maharhyn, and doubts thrown on a sign, said to be given in France and Turkey, which may be considered in relation, to what was said at the opening of chapter ix. The Catechism of 1723 has the following lines: --<> "An Entered Mason I have been, Boaz and Jachin I have seen, A Fellow I was sworn most rare, And know the Ashlar, Diamond and Square; I know the Master's part full well, As honest Maughbin will you tell." {410} Then the Master says: -- "If a Master Mason you would be, Observe you well the "rule of three," And what you want in Masonry, Thy "Mark" and "Maughbin" makes thee Free." The printed catechism of 1724 represents a body qualified as a St. John's Lodge, a term we saw used in the oldest York minutes, and it is in altogether better form than some of the others. We find in it a "version" of an old Rosicrucian and Gnostic symbol, an equal cross with a triangle over it {Symbol: as described}; it has also the word "Irah," which no one has ventured to explain, but it occurs in the Lectures of HRDM-RSYCSS. Symbolism couched in rhyme is found in the Scottish and north England Catechisms, to a late period. In a MS. of the old Charges belonging to the Dumfries Lodge, of date early 18th century, is the following, but we have no space to quote the Christian Catechism of the old Temple Symbolism found therein.<>: -- "Q. Where ought a Lodge to be keapt? A. On the top of a mountain or in ye middle of a boge, Without the hearing of ye crowing of a cock or ye bark of a doge. Q. What was the greatest wonder yt was seen or heard about the Temple? A. God was man and man was God, Mary was a mother and yet a maid." There can be little doubt that one of the customs here referred to originated in the British and Teutonic customs of holding a Council, Folcmote, or Thing, Friestuhl or Vehme, either on the top of a mountain, or in the open, in the middle of a field, and every Free-Man had a voice in such Courts. According to a MS. of the learned Mr. Jones in the Cottonian library, the early British Kings when they held a Council either personally or by deputy, --"went to a certain private house or tower on the top {411} of a hill, or some solitary place of counsel, far distant from any dwelling, and there advised unknown to any man, but the Counsellors themselves." The following lines, of much interest, appear in the "Dumfries MS." just quoted: -- "A caput mortem {symbol: circle with face: two dots with eyebrows, a curve for a nose and a small dash for a mouth} here you see, To mind you of mortality." "Behold great strength {symbol of two vertical, parallel lines} by Herod fell, But 'stablishment in heaven doeth dwell." "Let all your acts {symbol: vertical line with horizontal line at top to right} be just and true, Which after death gives life to you," "Keep round within {symbol: small circle over inverted "V"} of your appointed sphere, Be ready for your latter end draws near."<> A formula of old transmission has the following: -- "By letters four and science five, This G aright doth stand." Brother J. A. Cockburn of Adelaide thinks they are of very great antiquity. He holds that originally the G was the Hebrew "gimel," and the Greek "gamma," which is a Mason's square, held sacred by the Pythagoreans, and the Cabiric Initiates of the earth-goddess "Ge" or "Gai," and he further suggests that the primitive emblem may have been the Svastica {Symbol: Swastika} which embraces "four" gammas, and again represents the sacred tetragrammaton of the Jews, -- Plutarch says "The number four is a square"; and Philo says, -- "Four is the most ancient of all square numbers, it is found to exist in right angles, as a square in Geometry Shows." Brother Sydney T. Klein, P.M. 2076, in a lecture upon the ancient Geometry<<"Ars Quat. Cor." x.>> says, that the Greek "gamma" was actually the etymon or name designating the square in the earliest times. The same Brother considers that the great secret of prehistoric geometry was, "how to make a perfect right angle, in any desired position without possibility of error," and gives as illustration an Egyptian deed of 2,000 B.C., and later papyrus of 1,500 B.C. Both English and Coptic Guilds still give it, and the old York Lectures also. He shews that the {412} ancient geometers had this secret, and that it could be made by means of the centre, from any straight line, or by taking any triangular line drawn from the circumference of a circle, by the rope or skirret. On the formation of Grand Lodge, he says, in 1717, every gentleman desired to be a Master Mason, and as the property of the square was assigned to one W.M., whilst the ritual retained the original wording, the symbolic allusion was lost, and the Euclidean problem was given to the W.M. in place of the simple square. The Ancient Guilds have possessed this as a secret for ages and based much ceremony upon it. Malvern old church, is said to have a curious window, but no information is afforded as to its date; -- "In the left hand division of the last window, at the east end of the south aisle (the subject alluding to paradise); in the top section, is a figure before a dial column (the dial gone) holding in his right hand a square and a huge pair of compasses. In the next section of the same window, westward, is a figure kneeling, having a globe on a stand, on a pedestal behind him, with the moon, the sun, and seven stars before him; a root of corn is at the foot near a stream of water, with a branch of acacia on raised ground. And in the third section is a figure prostrate, on a piece of square pavement; the latter is, however, only a compilation of odd pieces of ancient coloured glass." Brother Ker of Scotland has written something in reference to an examination of the Master's grade by two astronomers who decided it was some very ancient system. The celestial and terrestrial globes were rectified to the time of the foundation of Solomon's temple, and "the signs and words were obtained, and the reason of the implements being used; the legend of the third degree; also the name being thrice repeated; why the ear of corn and the waterfall are depicted; and the direction in which the procession moves." A lecture similar to this, but not covering all these points, embracing chiefly the temple of {413} Solomon as a type of the Universe, is in the Library of the Grand Chapter of Scotland and attributed to Dr. Walker Arnott, an eminent Scottish Mason. The late Brother Albert Pike seems to have entertained a similar opinion, and argues for the identification of Hiram with the Sun-god.<<"Morals and Dogma; Vide also Liverpool Mas. Jol.," Dec. 1901.>> In Egypt, Horus is represented as seated upon lions, the same word meaning both sun and lion. Again Hari is a Hindu name of the sun, and Khurum or Hiram is the Egyptian Her-ra, Hermes, Hercules. He thinks certain assassins may possibly be recognised in the Arabic names of certain stars; when, by the precession of the equinoxes, the sun was in Libra, in autumn, he met in the east, where the reign of Typhon commenced, three stars forming a triangle, they are thus designated Zuben-es-chamali in the west, Zuben-hak-rabi in the east, Zuben-el-gabi in the south; of these the corrupt forms, he thinks, may be found in Jubela-Gravelot, Jubelo-Akirop; and Jubulum-Gibbs.<<"Ibid," pp. 79, 488.>> The theory of Brother Ker's two celebrated astronomers might imply the arrangement of the Rites by old astrologers. A similar theory is embodied in the Swedenborgian Rite, which upholds the Masonic symbols as those of the "most" ancient races, allied to the doctrine of correspondences. Thus the Masters' degree is an astrological, or astronomical allegory, based upon the position of the stars 5873 B.C. The Lodge is a symbol of the Universe (also Dr. Arnott's contention), and the Rites represent the building of God's temple in nature, and the building up of humanity; it has a further reference to the erection of the Succuth, Booths, or Lodges erected at the feast of Tabernacles. Brother Samuel Beswick, in his work on the Rite, asserts that Emanuel Swedenborg was made a Mason at the University of Lunden in 1706, and that this date appears upon a minute of 1787 when King Gustavus III. presided, but that it is erroneously entered London. He {414} also asserts that Charles XII., who was assassinated in 1718, had Lodges, and Chapters or Encampments in his army. The ancient Guilds may have been continued in Sweden, and with reference to higher degrees we have already mentioned the existence of Rosy Cross in the 15th century and there was a similar non-Masonic Society in the 18th with the King as Chief. It is not supposed that any quarrel occurred at York to separate the Operatives and the Speculatives; the former continued to hold their meetings at High XII., and the latter withdrew to meet in the evening; and their Ritual retained much of the Operative customs not now found in the modern ritual of 1813. In the 1st Degree the Candidate took a short O.B. before preparation, in order that if he was rejected or withdrew, he might be pledged to secrecy, and the same system exists in the Guild, as the boy is O.B. in the porch before admission. On a York reception he was invested with the Operative Mason's leather apron up to the neck; and as in the Operative Guild he was shewn how to hew the rough Ashlar. In the 2nd Degree he was thrice tested by the J.W., S.W., and W.M. in the use of the plumb, level, and square. At the 1st and 2nd rounds he had to test the columns of the Wardens, and the W.M. required him to prove the perfect Ashlar with the square; there is this difference however that the Guild used the hollow square of the nature of a picture frame as a guage both for the stone and the Fellow. The 3rd Degree begins as Fellow, and ends as "Casual" Master. The old Masters' ceremony of York, and the north of England, contained much that is now omitted, and had many points of resemblance to the ancient Mysteries. The names of the criminals are given, and after the death of Hiram the Superintendent Adoniram succeeds him, and is ruler of Perfect Masters. The details would read thus, on the lines of the ancient Mysteries: Hiram the Abiv or father of Craftsmen is lamented for twice 7 days, {415} when the fraternity is gladdened by a reappearance in the person of Adoniram the prince of the people. In real history Adoniram was slain, whilst according to Oliver, who quotes Dius and Menander, Hiram returned to Tyre, where he is known as Abdemonos. The York ceremony was a good representation of the "Aphenism" and "Euresis" of the Mysteries; respecting which Diodorus informs us that Egypt lamented the violent death of Osiris for fourteen days at his tomb, referring to the lunation of the moon, after which they rejoiced on a proclaimed rising. In regard to the Masonic symbols it is tolerably certain that the more recondite of these have been received by the Free-Masons from the most ancient times, yet that their actual signification became lost, to the society which ceased its connection with architecture, and in many cases as we know new meanings were assigned by the Grand Lodge in 1717. In reference to what has already been said of the perpetuation of a Mark for tools and work, it may be pointed out that the custom was continued in Scotland when an Apprentice was Entered, and Fellows had it in England according to the Catechism quoted and the remnants of Guild life still have it. By the 1670 Laws of the Aberdeen Lodge the Apprentice, besides other fees, had to pay one Mark for his Mark. The Laws of this date enact that Apprentices were to be "Entered," in their "Outfield Lodge," in the parish of Ness, save in ill weather when, -- "We ordain lykwise that no lodge be holden within a dwelling house, where there is people living in it, but in the open fields, except it be ill weather, and let there be a house closed, that no person shall heir or see us." In the old Dumfries Lodge, No. 53, by the Laws of 1687 Apprentices had to pay, "a mark Scots money assignt mark." The "Scots Magazine" gives a Dundee Initiation of 1727 and has, -- "How got you that Mark?" Answer, -- "I took up one Mark, and laid down another." {416} In the Catechism, printed in England, we quoted the lines: -- 'And what you want in Masonry, Thy "Mark" and "Maughbin" makes thee Free." All the evidence which these documents afford us, -- rudimentary, aid-memory, or fragmentary though they may be, point to this, that in some parts, and especially in Scotland, the ancient Fellow and Master of the General Assembly had become the Apprentice and Fellow of the Lodge, first by swearing the Apprentice to a Charge, and then by reducing the seven years' qualification for Fellowship, until finally there was little or no interval, but customs were not uniform, for there was no general central authority. In other cases, where a stricter tradition was followed, the Apprentice was sworn to a Charge by some ceremonial and at the end of his seven years' Apprenticeship was accepted a Fellow by a formal ceremony and then, or afterwards, received the more ancient secrets of a Master Mason; or, as in certain Northern Lodges was created a Harod or ruling Chief; for as the Lodges ceased to be schools of architecture there was no call to continue a strict examination for the title of a Passed Master. This apparently was the view of Grand Lodge in 1717, adopted with some changes to suit a new state of things. It is quite open to belief, as modern critics contend, that when an unindentured man, or a gentleman, was made a Mason in a Lodge, such as that of York, he would receive the whole degrees at once, in a running ceremony. The Guild received amateurs in the 6th Degree only. It must therefore be true, in a modified sense, that Fellow and Master were convertible terms. It is all but certain that the Speculative, so-called revivalists of 1717 had oral or written Catechisms of Guild ceremonies, and we are told by Anderson, that the 1721 meetings of Grand Lodge were made very interesting by the Lectures of old Masons. At any rate, we are required to believe in their good faith, {417} and that the men who formed the Grand Lodge of London in 1717, transmitted us what they had or could remember from the ancients; revised, subtracted, added a little, it may be, but their chief alteration was eventually to make three ceremonies the rule of Speculative Masons, and to contain, in one form or another, all which they had obtained from the Ancient Guild Masons; who when they received an Amateur swore him only in the 6th Degree. As they had now no use for an Indentured Apprentice, they divided the degree of Reception into two portions, in our present Apprentice and Fellow-Craft degrees, revising somewhat the Passed Fellow and adding a second part to their Master's degree. At least they knew, however badly instructed they may have been, better of what genuine Masonry consisted than the iconocalistic critics of near two centuries later; and we must bear in mind that we are dealing with a Society that was established for secret and oral transmission of its Mysteries, and which bound its members to absolute secrecy on every point under the most binding penalties. The whole allegory of a Master, it has been observed, enforces the lesson that it is a danger, even to allow it to be suspected that he possessed certain Rites, that were a certificate of his proficiency in the Craft. Nor must we forget that speculative Masonry was constituted as a Triad Society governed by threes, after the manner of the Druids. Shakespere says, "that a rose by any other name would smell as sweet;" and the Grand Lodge established in 1717 is the same thing whether we call it by that name, or term it Assembly, Congregation, or Chapter, as the ancient designations ran. Practically 1717 was the revival of a previous attempt to continue a ruling body without its Rites and ceremonies, and from this period Freemasons can have little doubt as to the nature of the Society and its degrees so far as the ordinary Craft Mason is concerned. The supposed claim of the Modern Grand Lodge to a full possession of the entire {418} system of Masonry was not universally acknowledged but denied, and led to York, and other centres of Masons, being termed ANCIENTS, whilst the Grand Lodge of London was designated MODERN. The guiding principle of the founders of the Grand Lodge Rites was Universality, and with antiquarian tastes, and logical views, nothing was accepted as Masonry but what concerned Solomon's Temple, and in adopting Guild ceremonies they did so without reference to the 2nd temple. The question arises here whether or no they were fully informed Initiates, and that is very dubious. After a full consideration of all the facts produced in previous chapters can we arrive at any other conclusion than this, that though Freemasonry of the present day, may have undergone modifications in its ceremonies, and changed with the manners of Society, yet that the general tone of its ritual has descended to us from the most remote antiquity. As to the 2nd part of the Master's ceremony, on which so much criticism has been wasted, there can be no doubt that it has been taken from the yearly celebration of the Guilds of what is supposed to have occurred at the building of the Temple. Throughout these pages we have followed the ordinary histories which treat Modern Freemasonry as a succession of the Operative Guilds; it is one of the descendants of these bodies, but lacking their technical instruction, and the abridgement which it has undergone can only be fully understood by placing the two Rites in juxtaposition. It is, -- what else can we say? a moral and speculative imitation of the more ancient Rites of the Guilds, socially of a higher status, but separated from them, and with the next Chapter we enter entirely upon a Speculative Freemasonry. Much confusion has arisen owing to writers attempting to trace Masonry from a special class of what were termed "Mysteries." We have seen that the early Mysteries were Guilds, and that even after Caste influenced them, and divided them into three sections {419} they were still all one, varying only in the names, &c. There were then (1) those of the Priests; (2) those of Warriors and agriculturists; (3) those of the Artisans. All three were equally Mysteries; all were equally Guilds; equally one Mystery; with like ceremonies varying mainly in the object and technical part of their Rituals. Masonry is the only one of these that has come down to us unchanged at the date we close this Chapter. They were a necessity to the priestly builders of Temples and Churches, and therefore encouraged. It must be admitted, however, that the modern rites have a remarkable reference to those of the Cabiri. It had "seven" anthropomorphised Gods of Art, the number of a "perfect Lodge"; of these, three were "Chief" Gods, and one was slain by the others and buried in the roots of Olympus. It is said that the Roman Emperor Commodius in initiating a candidate was so energetic that he sent him to join his prototype. {420} CHAPTER XI. THE SYSTEM TERMED HIGH-GRADE. SPECULATIVE FREEMASONRY. God bless the King! I mean our Faith's Defender, God bless -- no harm in blessing -- the Pretender, But who Pretender is, or who is King, God bless us all! that's quite another thing. JOHN BYROM, Manchester. THE general opinion of Freemasons will be that this Chapter should conclude the next on the establishment of a Grand Lodge in 1717. The reason for placing it before that event is a reasonable belief in the assertions of the ANCIENTS, as opposed to the MODERNS, who admitted themselves the characteristic by which the former distinguished the latter. The subject of these degrees is a very intricate one and I am rather puzzled how to put it clearly to the reader without much repetition. With Chapter IX. the Gothic Builders died out and their Lodges relaxed into small social gatherings, but in the North of England where there were Lodges in the jurisdiction of York, the Lodges continued the "Harodim," or Masters' Fraternity, of which Gould in his large history affords ancient proofs. What became of these bodies, for Grand Lodge has no knowledge of them? But on the death of the Gothic Builders and the attenuation of their Lodges there arose, temp. Jas. I., a young Englishman of the name of Inigo Jones, whom the Earl of Pembroke took into Italy. He studied with much interest, amongst the disciples of Palladio and the Comicini, the classic works of Italy, and on his return reorganised such bodies as existed on the model of the {421} Italian academies, and brought over Italians to instruct the Guilds in the classical Masonry of old Rome, and it became a fashion to term the magnificent Gothic erections a barbarous style? Our principal authority for this statement is Anderson who says that the account was recorded in a MS. by Nicholas Stone which was burnt in 1720, in order, we may suggest, that it might not fall into his hands. He further states that Jones held Quarterly Meetings, and Lodges of Instruction; now there is no reason why Anderson should have falsified history on this matter, and his statements are accepted by Preston, and by so careful a writer as the German Findel; but the known ceremonies of the Guild is a confirmation strong enough in itself, for they certainly represent a Guild of the classical style. They had also the old Jewish Menatzchim or Intendents, and Harods, termed Passed Masters, of which rank Grand Lodge has no knowledge. The best work on the Comicini is by "Leader Scott," she shows that on the sack of Rome by the Goths they settled at Como, and spread their Guilds over the whole of Italy and even to France; and retained the same style of architecture and ornamentation for centuries. Her impression seems to be that they had added to the Collegia a reference to Solomon's temple, and this is not improbable when we remember that the Roman Emperor Justinian after he had completed "Agia Sofia" in Constantinople exclaimed: "I have surpassed thee, O! Solomon." These Italian Academies had their "'Caput Magistrum,'" and their "'Arch Magister,'" who according to Leader Scott had to be a grandee. The head-master was no doubt the Master of the Level Men, the Arch-Master of the Guild working curved work. At the same time any authority that had central jurisdiction was termed an "Arch Fraternity," and M. H. Shuttleworth mentions a reprint of 1776 at Paris, of the 13th century Statutes of the Knights of St. John which mentions their "Archiconfrere Royale. . . de Jerusalem." {422} Every country had a special class to "Pass" Masters; Scotland had its "Six Men of Ancient Memory"; Saxon England its "Elders"; France its "Masters' Fraternities"; Germany its "Old Masters"; who assembled "Chapter-wise." The establishment of the Grand Lodge of England and its depletion of the technical parts of the Guild, in time destroyed the power of these Harods, Rulers, or Passed Masters, and sought to occupy their place in a very perfunctory manner. The dissatisfaction against the Grand Lodge was everywhere great and England, Ireland, and Scotland had its Arch Masons in or about 1740, France had its Menatzchim, its Harods, its Provosts and Judges, its Architects, and its Royal Arch. They were the real Grand Lodge, with secret Rites and tokens, they formed a Court of Award, as they united the Geomatic and Domatic Sections, until the law and the Grand Lodge rendered their functions obsolete; chiefly held in cathedral towns, we may find the sacred name over its gates. Besides the feeling, engendered by members of the old Operative Guilds, that Modern Masonry was an imperfect system, various other ideas operated in the development of a system of "Masters' degrees," at a later period termed High-grade Masonry. English Masonry, in the course of ages had gathered much Christian Symbolism upon its Semitic ceremonies, which, in certain parts, would intensify the dislike to the Modern system. 1. On this question of teaching it may be noted that whilst the Jacobite Masonic faction sought to strengthen the Christianity of our Rites, the Southern Masons, had sought from the time when Cromwell readmitted the Jews, to broaden its lines 2. In politics again there existed great, but suppressed, antagonism between North and South; the Grand Lodge of all England at York was essentially Jacobite, that of London, Hanoverian. 3. There was an Hermetic element, from early times in the Guilds, and we shall see that this was well understood {423} in 1721; for there was, as we have indicated in previous Chapters, a very early quasi-connection. 4. There were in existence from the time of the Reformation in the 16th century, many mystical societies, and as these passed along the ages, they influenced the Masonic Lodges, and in some instances were drawn upon to establish high-degrees; and we will preface the information we can give upon some of these. England seems to have first began an innovation upon the system of the Modern Grand Lodge, but the hot-bed of the high-grades was France. From 1688 when a quantity of English, Irish, and Scottish Masons emigrated with James II. there was an ancient Masonry in France of which Hector MacLean was Grand Master, and who was succeeded in 1725 by the Earl of Derwentwater who held that position until the Elector of Hanover decapitated him in 1745. But a little earlier, namely in 1737, the Duke of Richmond, who had been G.M. of England, opened a Lodge in which he initiated the Duc d'Antin who in 1743 became Grand Master of the English Grand Lodge of Paris; we will leave him there for the present and take a survey of earlier matters. There is a Carbonari Certificate of 1707, printed by St. Edme (Paris, 1821) as authentic, which says that a Count Theodore born at Naples in 1685 had already obtained the High Grades of Free Masonry in France. We cannot doubt, upon the evidence afforded in Chapter VI. that the Epoptae, or higher Initiates, of the first ages of Christianity, transmitted their Mystical Rites; these were taken up and carried forward by Monks, Dervishes, Manichees, Catharoi, Templars, Albigensis, Ghibellines, Friends of God, Militia of the Cross, Rosicrucians, and sects too numerous to mention; and that such secret Schools were in existence long prior to the Reformation in the church, as witness the labours of such men as Fiscini, Pico de Mirandolo, Reuchlin, Erasmus, Agrippa, Rudolphus Agricolo, and many more, and that educated Free Masons, in their Masters' Fraternities and Fellow {424} craft Lodges, were more or less conversant with Pythagoreanism, Platonism, Cabalism, Rosicrucianism, and that these Societies interested themselves in Germany and elsewhere in the spread of the doctrines of the Culdees, of Wycliffe, Huss, Luther, and other Reformers, and the Secret Society established by Cornelius Agrippa in London, in 1510, may have been of this nature. How far these adapted the Craft guild ceremonies, or at what date if they did so, can only be plausible conjecture. These Secret schools, which the Church of Rome would term Gnostic, must have permeated the whole of Europe and entered into the Guild life of the traders and artizans, and we cannot, well otherwise, account for the friendliness shewn to Luther, when in 1517 he began his fearless crusade against the overwhelming force of Rome. It is supposed that Luther himself was a Guild member and he actually uses Guild terms in 1527, when he says that he is "already passed-Master in clock-making." It is stated that about 15 days after the holocaust which he had the temerity to make of the Pope's Bull, he was waited upon by a member of some Guild holding a meeting at Wiittemberg, and induced to go to an Assembly at the Guild Hall, where after Reception "by ancient ceremonies," he received a medal bearing Mystic characters, and was then placed under the protection of the Brotherhood.<<"National Freem.," Washingtorn, 1863; Row's "Masonic Biographs," 1868; "Canadian Craftsman," 1893.>> It is quite certain that Secret Societies of Mystics, united by ceremonies with signs, then existed; and it may be that the Reformers strengthened themselves by such Societies, intended for mutual protection, and the Charter of Cologne, 1535, if genuine, may represent such Assemblies. The early Secret Societies of the Albigensis and the Ghibellines usually represented their position under the symbol of an Egyptian or Babylonish captivity, for both forms are used, and Luther himself adopts this in his book entitled the "Babylonish Captivity." He says, -- "The Christian {425} people are God's true people, carried away captives into Babylon, where they have been robbed of that which they received at their baptism." Salandronius the Swiss, thus writes to Vadian, -- "Oh! saw you how the inhabitants of the mountains of Rhetia, cast away from them, the Yoke of the Babylonish Captivity." Melancthon, in 1520, says, -- "the finger of God is to be seen in what Luther is doing, even as the King of the Egyptians refused to acknowledge what was done by Moses." We can even find language amongst them, which forms the most secret part of certain Masonic high-grades, but which we cannot repeat. Luther in 1520 thus writes to the Elector. -- "With one hand I hold the sword, and with the other I build the walls of Zion"; similar language was used in Paris and Toussaint Farrel, 1525, says, -- "The 70th year will come at last, the year of deliverance, and then we shall have freedom of mind and conscience." Nor is this symbolic language absent from the works of the English Rosicrucians for John Heyden, writing in 1663, has an allusion to it, particularly forced; speaking of Christian Rosenkreutz, circa 1400 he says (p. 18), -- "After five years came into his mind, the wished return of the Children of Israel out of Egypt, how God would bring them out of bondage. Then he went to his Cloyster, to which he bare affection, and desired three of his brethren to go with him to Moses." These he explains were Brothers G.V., I.A., and E.O., who constructed a "Magical language." This may be traditional or found in MSS. to which Heyden had access, if history, it indicates a company of four working in a like direction to Luther a century and a half before his days. We find this symbolic language reduced to emblems, two of these brought from Nuremberg are engraved in the "Transactions" of the Newcastle College of Rosicrucians. One of these has, on one side, the figure of a Pontiff in the act of blessing, also the figure of a Monk with a lighted taper in his hand, and between the two an Altar with an open Bible upon it, around the {426} border is the inscription VERBUM DOMINI HB:YHYH (irradiated) MANETINAETER (nitate); the obverse has an armed man, with a drawn sword, holding the scales of justice, in the heavier pan is a human figure, and in the lighter pan a writhing serpent; several inscriptions appear in the centre but are indistinct, the legend is JOSUA CONFIDE NON DIRELINQUAMTE. In the Peasants' league against the Nobles, 1524-5, the motto of Munzer was "we must like Joshua destroy all the nations of Canaan with the sword," and in one of his letters he signs himself, "Munzer, armed with the sword of Gideon," possibly this medal is Anabaptist. The Roman Catholic clergy are very fond of making Faustus Socinius the founder of Freemasonry, this, of course, is false, but Socinius seems to have established a secret Society by which he spread his views in Poland. The second medal we have named is a Jubilee one of 1617, the obverse being precisely the same as that just described; on the reverse we find a bee-hive, the HB:YHYH (irradiated), a serpent twined round a cross, three other indistinct emblems, at the top EGYPTUS ET ISRAEL; at the bottom ANNO JUBILAEI OM; around the border, in two lines is the legend DEMSCHWERN EGYPTISCHEN DIENSTH AUS WIE MOYSES GEUHRTAUS VNS CFURTAVS DESBAEST FINIS TEKNU, ALSOHATT MARTIN LUTHERUS. The Jubilee date of 1617 is about the period when the Rosicrucian Societies began to supersede the Mystic Schools mentioned in Chapter VI., of which, to a slight extent, this is a continuation. Although the Clerical enemies of Masonry in France pointed out last century the bearing of all this upon the Masonic Rites then practised, it is not in the province of a Mason to do so, but those who have the Red Cross and its analogous grades will comprehend. We have alluded to the Harodim, which in France became the nucleus of the high grades, and the secret Societies from which these latter drew some of their material. There is, however, another Order, which the Romish Church associates with a Secret Discipline, and {427} an enlightened purpose, which they suppose has been embodied in Freemasonry -- we allude to the Order of the Temple. The Templar origin of Masonry, or at least one of its Rites, was quite a cardinal doctrine abroad last century; and we have already given the facts leading to this view. Philip le Bel before he undertook the suppression of the Templars in 1310, had, two years before this, interdicted the trade Fraternities. Two branches of the Templars escaped destruction, the one in Scotland the other in Portugal, and a third is mentioned in Hungary down to 1460, these would correspond with each other, and they could not feel any friendship for Rome. The difficulty of a widespread continuation would arise from the vigilance, after 1313, of the priesthood, but the Order may have been continued in spirit under other names; and we must ask what became of the numerous bodies of Artisans expelled by this action from the Preceptories of the Templars. Starck in his reply to Dr. Beister<<"Anti Saint Nicasse," 1786, ii, pp. 181-202.>> says: "Had he been somewhat better acquainted with ecclesiastical history he would have found, not only one, but several religious bodies which under far more violent oppression than those endured by the Knights Templar, have secretly continued to exist for a far longer period." In Scotland there was a strong leaven of Culdee opinion to preserve the Templars, and Papal opinion was always more lightly considered by the independent Scot than his English neighbour. Hence Scotland preserved the name of the Templars even after the dissolution of the Chivalric Orders in that country in 1560. These Knights were often addicted to Hermetic studies, and may have become amalgamated with some of these. Thory points out, in writing of the times of Lord Bacon, what he calls the singular fact that here and there in works of the time are found allusions to the Templars, and that Alchemical works have references to their red-cross banner. Mere denial of some such connection does not admit {428} of being loosely made, and Aberdeen had its share of support as a seat of Masonic Templary. Baron Hunde inherited some such traditionary belief and sent emissaries to investigate the belief. When the lands of Maryculter were surrendered in 1548 the Knights took up their residence in the city, where an old Lodge existed which embraced the noble and gentle; and we find this Lodge meeting in Tents, or Encampments under canvas, designated "Outfield Lodge," or held in the Bay of Nigg, "where no one could see or hear," and hence believed to have included Templar rites. It is also alleged that certain Templars, before 1600, united with the ancient Stirling Lodge. For some time after the Reformation the orthodox party would seem to have recruited themselves secretly with the sanction of the Grand Master at Malta, and it is very probable that the same thing had place in England when James I. was the "Mason King" and the craft included men of learning and gentlemen. The first assimilation of Chivalry and Freemasonry would arise within the Domus or Preceptory, amongst the Artisans and Lay-brothers there employed; and when they were expelled together in the 16th century, there would be a desire amongst both parties to continue the connection, and still stronger amongst the Protestant parties; gradually, in the course of a century, the Temple began to be looked upon as a Masonic appanage, owing to the chief members belonging to both orders. Finally, in order to make the Orders homogeneous, the craft and other degrees were treated as the necessary gradation by which to become a Templar. There was undoubtedly an ancient traditionary connection besides this, even if the Templars, as seems most probable, did not in the 12th and 13th centuries, introduce the Rites of Freemasonry now practised. We will now consider the participation of the Freemasons themselves in the aims of the old Hermetic Schools of "Sons and Masters." We must all admit that the builders of our ancient religious houses were men {429} of great intelligence, who would seek to increase their knowledge from all available sources, and amongst these sources from the Societies of Alchemists and Rosicrucians, including Astrologers and Mathematicians. We have given instances in 1450 where Hermetic Symbolism was identical with that of Freemasonry; but the "Ordinall of Alchemy" compiled by Thomas Norton of Bristol, "In the yeare of Christ, 1477" (83 pp. of MS.), commences as follows: -- "To the honour of God, one in persons three, This Boke is made that laie men shouldn't see." He undertakes, "To teach by Alkimy great riches to winn," and enumerates the great personages who have worked in the Mysteries of Hermes, Popes, Cardinals, Byshopes, Priests, Kings, Lords, Merchants, and adds: -- "And goldsmithes whome we should lest repreve, For sights in their Craft move them to beleeve." He styles Alchemy a "Noble Craft," and says (page 2) in allusion to the Freemasons: -- "But wonder is it that Weivers deale with such worke, Free-Masons, and Tanners, and poore P'issh Clarkes, Stayners, and Glasiers will not thereof cease, And yet seely Tinkers will put them in prease." He closes his instruction in the Noble Art thus: -- "All that hath pleasure in this Boke to reade, Pray for my soule, and for all both quick and dedde; In this yeare of Christ, one thousand four hundred seaventy seaven, This warke was begun, honour to God in heaven." This participation may have gone on for centuries, and we may feel sure that it did; various Societies of Oriental origin then existed using symbols by which Masons would be attracted to them, and it is in evidence that the early Rosicrucians were Initiated by the Moslem sectaries. In 1630 we find Fludd, the chief of the Rosicrucians, using architectural language, and there is proof that his Society was divided into degrees, and from the fact that the Masons' Company of London had a copy {430} of the Masonic Charges "presented by Mr. fflood," we may suppose he was a Free-Mason before 1620. From the language of Eugenius Philalethes or Thomas Vaughan we may assume that he also was a Mason. Sir Robert Moray and Elias Ashmole, who were received Masons in 1641 and 1646 respectively, were both of them diligent students of Occult matters, and it is within the bounds of probability that the Rosicrucians may have organised a system of the Craft degrees, upon which they superadded their own Harodim receptions long before Free-Masonry passed to the Grand Lodge in 1717. "The Wise Man's Crown," 1664, has the following: "The late years of tirany admitted stocking weavers, shoemakers, millers, masons, carpenters, bricklayers, gunsmiths, hatters, etc., to write and teach Astrology." This latter Society Ashmole terms the Mathematicians; it held an annual festival, which was active in London in 1648 and again in 1682. Even Wren was, more or less, a student of Hermeticism, and if we had a full list of Freemasons and Rosicrucians we should probably be surprised at the numbers who belonged to both systems. It included a study of the Jewish Cabala, and a Dutch Jew was exhibiting a model of Solomon's temple in 1675, and he would be likely to draw upon the Talmud and Cabala in his explanatory lectures; for the Cabala has a branch which possesses a semi-Masonic character in "Architectonic Gematria," which refers to the construction of words from the numbers given in the Bible when describing the measurements of the Temple, and the Ark of the Covenant, in relation to man himself. Brother W. W. Westcott, M.B., has translated a very curious passage entitled "The Secrets of Initiation, by J. J. Casanova, born 1725, Fr. R.C. circa 1757," in which he says: "The secrets of Initiation are by their very nature inviolable; for the Frater who knows them, can only have discovered them by himself. He has found them whilst frequenting well-instructed Lodges, by observing, comparing and judging the doctrines and symbols. Rest assured then, {431} that once he has arrived at this result, he will preserve it with the utmost care, and will not communicate it, even to those of his Fraters in whom he has confidence, for since any Frater has been unable to discover the secret for himself, he would be equally unable to grasp their real meaning, if he received them only by word of mouth." There can be no reasonable doubt from the evidence of numerous degrees of high-grade Masonry, and their symbolism, that what we have here described has contributed to the development of the systems now worked, though it must always be difficult to trace the development seriatim. These Mystical Societies had survived in various centres of Europe down to the period when Craft Masonry underwent a revival, and such traditional and mystical ceremonies were revised in many cases to adapt them to a new basis in new Rites. This is proved by identity of aims and emblems, but the system has such scant influence on the general work of the Craft that few consider these things worthy of notice; and moreover their ancient value as a means of uniting the forces of sectarian Brotherhoods, ceased to exist in their new form, with the general acceptance of freedom of conscience. The enquiry is of interest, but the secrecy of the old Mystic Societies will ever be an obstacle to full elucidation. Thus amongst Masons meeting together in Lodge, there were members of other Societies which had similar Rites to themselves, and therefore every probability that one would influence the other. The "Modern" historians, the word is used in its double sense, have always conceded scant justice to this section of Freemasonry, and it has been their effort to assign all degrees, above the three first, of which the Grand Lodge, at its start, adopted two, to a foreign origin; and although French and German systems were introduced into this country in the 18th century; the evidence goes to show that with our Craft system went the nucleus of all the high-grades which were carried from England as early as 1688 and afterwards {432} manipulated abroad. There is far more probability for the continuous transmission of secret societies of mystics in this country than on foreign soil, and nothing is gained by the contention. We cannot be a party to the insinuations that truth is found only amongst English Masons, who are usually more ignorant than those abroad, nor concede an allseeing infallibility to the conceited critic who imagines that he knows everything. In affinity with this subject of the high-grades must further be noticed, in one section at least, the essentially Christian character of its ancient ritual. Thus in a printed Catechism we find after a question of "How many lights?" the farther question, "What do they represent? A. The three persons; Father, Son, and Holy Ghost. Q. How many pillars? A. Two, Jachin and Boaz. Q. What do they represent? A. A strength and stability of the Church in all ages. Q. Who is greater than a Freemason! A. He who was carried to the highest pinnacle of the Temple of Jerusalem." This Christian character is found, in its strength, in the "Dumfries MS." from which we have had quotations, and was probably the system of such bodies as possessed the old Christian Masters' Grade of Harodim-Rosy Cross. The earliest printed evidence of something beyond the then new speculative Craft is a work by Robert Samber, written in 1721 under the nom-de-plume of Eugenius Philalethes, Junior, and which he dedicated to the Grand Lodge of London in 1722; and there is no doubt that much has passed out of existence that would have enlightened us upon the writer's views, inasmuch as he claims, as did the Carpocratian Gnostics, that Jesus established an esoteric doctrine which he communicated to his disciples, and the possibility of such views implies a much broader field to survey than most writers wish to concede. This Preface of "Long Livers" clearly refers to certain high-grades then known, and is written in the easiest of three keys used by the Hermetic Societies, namely, the operative, philosophic, and religious; it bears entirely {433} upon the latter, and has no reference to operative Alchemy but uses the terms of this Craft, after the mode of Fludd, to convey Theosophic and Masonic truths. Almost whilst we write Brother Edward Armitage has discovered in the Bodleian Library, Oxford, fragments of a Ritualistic nature which bear upon the printed Preface, and is admitted to be in the handwriting of Samber. It is the preparatory application of a Rosicrucian formula to something missing. It embraces a trial by "water", in washing; of "fire" in purification; of "light" as a symbol carried to its extinguishment; of giving the "coal" and "chalk;" the "cord," or girdle, binding the recipient to the brotherhood; the "incense," the symbolism of "knocking" at a door; of "entrance;" and the "Oath" which is that of secrecy, extending even to the persons acting, and treats of the Aspirant's duties in general.<> As a Preparation, which it says that it is, it may bear some relation to that which follows, as there is verbiage in common. In the Preface of 1721, Samber alludes to the grades of the Arcane Discipline of the early Christians as comparable with Masonry; to a spiritual cube, and he associates Masons spiritually with the three principles of the Hermetic Adepts, namely, salt, sulphur, and mercury, and there are other comparisons which agree with three Masonic grades. He claims that in all time there was a Brotherhood which preserved true religion, essentially what Dermott claims for the Royal Arch, and he goes on to demonstrate the doctrine of the Unity, passing from Moses through the Schools of the Prophets, and the Rabbis. He has also three traitors who correspond with the Cain, Achan, and Enni (Annas) of Harodim-Rosy Cross who slew the "Beauty" of the world. He ends by making Christ the reorganiser of a Masonic Brotherhood, and "holy brother St. Paul," is alluded to with a marked emphasis which shews that he had a Masonic theory respecting him. He thus leads us through the natural law exemplified in the Craft, the Jewish law in the Arch {434} or Red Cross, to the law of grace in Christian Masonry; for these things are fully implied though no such grades are alluded to by name. He says that he is addressing "a higher class who are but few," and this is done in Hermetic language, which shows that he perfectly understood the mystic language of that body. He speaks of those who ought to be "erased from the Book M.," which implies here Masonry, but remotely that mentioned in Chapter VI. We are rather concerned in defending Samber against his critics of the last 20 years, who represent him as little better than an idiot; the fault is theirs, for they "have eyes but see not." We will now follow with some extracts which shew that it was a well understood thing that there were certain degrees above the Craft system. The learned Dr. Stukeley states in his "Autobiography," "7 Novr. 1722. The Order of the Book instituted," he terms it also "Roman Knighthood," and says, 28th December that he admitted to it Lords Hertford and Winchelsea. There is nothing to shew the nature of it, and it is not probable that it survived as a Masonic degree. Bro. R. F. Gould has stated, in one of his papers, that there is an advertisement in the "Daily Mail" of 1724 announcing that a new Lodge is to be opened at St. Alban's Tavern for regulating the modern abuses which had crept into the fraternity, and "all the old real Masons are invited to attend." It is evidently the beginning of the agitation which led to "Ancient" Masonry, and the role of the Royal Arch. In the years 1724 and 1725 there appeared two editions of a pamphlet entitled "Two Letters to a Friend," in which are allusions to Dr. Thomas Rawlinson, a leading Freemason, who left the Craft some documents referring to this period. In this print it is stated that the Brother styles himself R.S.S. and LL.D., and "he makes wonderful Brags of being of the Fifth Order. . . . The Doctor pretends that he has found out a mysterious "hocus pocus" {435} Word . . . that against whomsoever he (as a member of the Fifth Order) shall pronounce the terrible word the person shall instantly drop down dead." To whatever degree Rawlinson really belonged it is certain that the allusion is to the Jewish tetragrammaton, and that the worthy doctor had been incautiously airing his knowledge of the "Essays" of Reuchlin and Agrippa upon the "Cabala," and the Mirific Word. There is no reason why the "fifth order," should not mean the 5th Degree which it is known the Arch was a little later. The nom-de-plume of the writer of the pamphlet is "Verus Commodus," and he mentions that some of the Masons "write themselves STP," after their names, which in his blatant fashion he tries to make a profanation of the Trinity; from this it may be inferred that a civil reference was not to be understood by him but that it represented something Masonic, and we know, later on in the Century, that the Templar grade was abbreviated T.P. either as here, or with the crossed {symbol: "P" with vertical extended below and crossed as a Greek cross} and is so found on the 1791 Seal of Grand Conclave. The writer also says: "they tell strange foppish stories of a tree that grew out of Hiram's tomb." In Ireland there seems an incipient reference to the Christian grades in the newspaper report of the Installation at Dublin of Lord Rosse as Grand Master, 24th June, 1725. The representatives of six Lodges of "Gentlemen Masons" were present, and it is said: "The Brothers of one Lodge wore fine Badges painted full of crosses and squares, with this Motto "Spes meo in Deo est," which was no doubt very significant, for the Master of it wore a yellow jacket and Blue Britches."<<"Caementaria Hibernica," fasc. II.>> It was well known that the clothing refers to the brass handle and steel legs of a pair of compasses. The reporter also speaks of the "Mystical table" being in form of a Mason's square. There is a burlesque advertisement of the tailors, 24 Dec. 1725, which accuses their "whimsical kinsmen of {436} the hod and trowel," with having changed their day of meeting and Patron, "on new light received from some worthy Rosicrucians." On the 31st Dec. 1728, Brother Edward Oakley delivered an address at London, in which he quotes largely from Samber's Preface to "Long Livers," so that it must have had some Masonic importance given to it, and its references understood. Also, in 1729, Ephraim Chambers mentions in his "Cyclopoedia" that there are certain Free-Masons who "have all the characters of Rosicrucians," or "as retainers to the art of building." There is a still more precise statement signed A.Z. in the "Daily Journal" of 5th Septr., 1730, from which we extract a small portion: -- "It must be confessed that there is a society abroad, from which the English Freemasons have copied a few ceremonies, and take pains to persuade the world, that they are derived from them. These are called Rosicrucians from their Prime Officers (such as our Brethren call Grand Masters, Wardens, etc.), being distinguished on their High days by Red Crosses." The "Gentlemans' Magazine," April 1737, contains a long attack upon Masonry signed JACHIN, in which he says: -- "They make no scruple to acknowledge that there is a distinction between "Prentices" and "Master Masons," and who knows whether they have not a higher Order of "Cabalists" who keep the "grand secret" of all entirely to themselves." It looks very like an intimation of the Royal Arch degree. All this points out that prior even to 1717 the mixed Lodges possessed a higher section, whether known to the Grand Lodge or not, which could be spoken of in Rosicrucian Jargon, thus raising the question whether there was not then a Freemasonry that had been passing as Rosicrucian during the previous century; even the Chapter of Clermont, a Templar system, asserted that the system of Solomon, contained 7 degrees, and other books asserted that they had received a 7 degree system "from the very heart of Albion, the sanctuary of the high degrees." {437} One of the earliest bodies of which we know something was the following: THE GORMOGONS. It is possible that the Gormogons had some relations with the Jacobite Lodges of Harodim, as they used pseudonyms like the latter, and were equally attached to the Stuarts. Prichard, who wrote in 1730 hints that they had pre-1717 or Ancient Masons in their ranks. Particulars of the body is found in the 1724 pamphlet entitled "Two Letters to a Friend," from which it appears that they had an Emissary at Rome, and Samber the author of "Long Livers," is identifiable under the designation of a "Renegade Papist." Ramsay was with the Pretender at Rome in 1724, and the Duke of Wharton, P.G.M. of England is evidently alluded to as a Peer who had suffered himself "to be degraded" by having his apron burnt in order that he might join the Gormogons, was with the Pretender at Parma in 1728, and had received the title of Duke of Northumberland from him about fourteen years previously. They had a secret reception and cypher of their own, and Kloss considers, no doubt rightly, that in their jargon "China" meant Rome. Brother R. F. Gould has been at great pains to disentangle the history of the Gormogons, and has made it clear that not only was Wharton a member, but probably founded the Society on an older Jacobite plan; and he shows that the dates of its activity syncronises with the events of Wharton's life; and the lampoon may very probably be Wharton's own composition, in which case it throws added light upon the matter in reference to Dr. Rawlinson. The "two unhappy busy persons" who obtained their idle notions . . . "about Adam, Solomon, and Hiram being Craftsmen," and who abused, "a venerable old gentlewoman under the pretence of making her a European Hiramite," is interpreted to signify Anderson and Desaguliers in the new Constitution, whilst the venerable old gentlewoman is the old Operative {438} Charges. The whole satire was embodied by William Hogarth in a plate designated "The Mystery of Masonry brought to light by ye Gormogons." which went through three editions, the last about 1742; in this plate the old woman upon an ass who is about to be saluted by a man with his head in a ladder is thus explicable. As to Duke Philip, his father Thomas was somewhat to blame, Dr. Johnston flings the most opprobrious epithets at him. THE NORTHERN HARODIM. This degree was at one time very popular in the County of Durham, and may be supposed to be a part of the work of the Gateshead body to whom the Count Bishop granted a Charter in 1681. Bro. F. F. Schnitger was well acquainted with the last surviving Harod Bro. R. R. Read, a D.P.G.M. of the Mark, who received the degree from his father at Gateshead, where his grandfather also conferred it, and he had been received in the Lodge in youth as an Apprentice and it is said that the Lodge possessed his operative Indentures. Bro. Read made over all his privileges "free from Harodim," to the Newcastle high grades. Bro. Robert Whitfield first mentioned the Swalwell Minutes of the degree in the "Freemason" of 11th Decr., 1880, and says that the Lodges claimed important privileges from former ages; the appointment of the P.G.M., and the wearing of hats at the P.G.L. meetings. The first mention of it, if it can be called so, is the quotation by Bro. Joseph Laycock, who brought the Swalwell, and the Gateshead Lodges under the G.L. in 1735, and was appointed P.G. Master of the Co. of Durham in that year. On these occasions he gave a quotation, in an Oration he then made, and which is printed in the "Book M., or Masonry Triumphant," in 1736 at Newcastle. He terms these "old verses," and they are yet a part of the 4th section of the Jacobite Harodim-Rosy-Cross. The next reference is a minute of the Swalwell Lodge {439} as follows: "July 1st 1746. Enacted at a Grand Lodge "held this evening that no brother mason shall be "admitted into the dignity of a Highrodiam under less "than a charge of 2s. 6d.; or as Domaskin or Forin as "John Thomson of Gateside paid at the same night 5s. "Memorandum: Highrodiams to pay for making in that "order only 1s. 6d." (8 names follow and 9th line closes) "Paid 2s 6d. English, William Ogden. N.B. The "English Masters to pay for entering into the said "Master-ship 2s. 6d., per Majority." Of course the "English Masters" refers to the Master Mason of the Grand Lodge of London, introduced by Laycock, and as they style themselves a Grand Lodge, and as the name of Joseph Laycock does not appear as a Harod at any time, it seems very clear that the object was a semi-rebellion of the old operative Masons against the innovations of 1735. A man who spells Harodim as Highrodiam may be excused for spelling Domatic as Domaskin, but Bro. Schnitger seems to think it may mean Damascus. The Lodge was mostly composed of the men employed at Cowley's foundry, and he brought over from Solingen, steel workers who claimed that they had inherited their method of working the metal from Damascus, as the Markgrave had brought instructions thence in the time of the Crusades. The Ceremonial was a system of secret receptions in points, similar to the Jacobite Harodim-Rosy-Cross to which we will shortly refer. They were the custodians of the Ritual of all Masonry, which was what Oliver invariably termed the "Old York Ritual," and which certainly contains Harodim points, and no doubt York at one time had the ceremony. The two Trollopes who were part of the Gateshead foundation of 1681 were Stone-Masons of the city of York. Its position in Masonry is precisely that which we have described as Passed Masters, in the old pre-1717 London Guild. In operative times the Ritual, of which they claimed to have been the custodians, was doubtless the yearly Drama; it is the key {442} to all York Masonry after 1725, and begins with the 7th Degree and goes down even to the Apprentice. They had oversight of all the Lodges of their jurisdiction, there were 9 of them, and they travelled in groups of 3 to punish irregularities, and reconcile differences. At receptions there were to be 9 present, but 6 and 3 candidates would suffice in emergencies. At Sunderland Bro. Hudson states that the Harodim was conferred from the first establishment of the Phoenix Lodge, and that between 1755 and 1811 they received 150 members. In 1787 R. Markham "Passed the Bridge," and a month later was made a Royal Arch Mason. Bro. Logan has shown that Palatine Lodge, 97, had the Harodim. In each case members visited from neighbouring towns. HARODIM-ROSY-CROSS. This was a London version, clearly of Jacobite derivation, which in 1743 claimed a time immemorial origin; we would suggest that it might have been carried to France from the North by Derwentwater who belonged to this part of the country. It is clearly the grade which Baron Scheffer had from him, in two sections, when he gave him authority to establish Lodges in Sweden 25 Nov. 1737. Ramsay in his speech of 1737 alludes to the old Arcane Discipline of the Alexandrian Church when he says: "We have amongst us three classes of confreres, the "Novice or Apprentice; the Companion or Professed; "the Master or the Perfected. We explain to the first the "moral virtues; to the second the heroic virtues, and to "the last the Christian virtues. . . the fourth quality is "a taste for the useful sciences and the liberal arts. . . . "Religious discords caused us to change and to disguise, "and to suppress, some of our Rites and usages, which "were opposed to the prejudices of the times." He also alludes to the Jews working with the sword in one hand and the trowel in the other, which are the lines quoted by Laycock in 1735. Dean Swift must have had some {441} knowledge of this, and he was acquainted with Ramsay in 1728; and he thus writes in 1731, -- "the famous old Lodge of Kilwinin, of which all the Kings of Scotland have been, from time to time, Grand Masters without interruption," and he speaks of the adornment of "Ancient Jewish and Pagan Masonry, with many religious and Christian Rites," by the Knights of St. John and of Malta. It is quite possible that Scotland may have had the Rite of Harodim-Rosy-Cross at an early date. There is a curious passage in the "Muses Threnody," a metrical account of Perth, published in 1638 for Henry Adamson, M.A. The extract may mean much or little in the argument, according to the idea in the mind of the student, for he says:<<"Ars Quat. Cor.," 1898, p. 196. Vide also the writer's paper in A.Q.C., 1903.>> "For we be brethren of the Rosie Cross, We have the Masons word and second sight," The claim is made for this Metrical system of Lectures that it is of Culdee origin, and had I-colm-Kill for its birth place. The following list of London Chapters has been carefully preserved at Edinburgh, and does not come down later than 1744: 1. Grand Lodge at the Thistle and Crown in Chandos Street, Immemorial. 2. Grand Chapter " " " " 3. Coach and Horses in Welbeck St. Immemorial. 4. Blue Boar's Head, Exeter St. " 5. Golden Horse Shoe, Cannon St., Southwark, December 11th, 1743. 6. The Griffin, Deptford, in Kent, December 20th, 1744. In 1750 there is a petition of Sir William Mitchell, FDLTY to Sir Robert RLF, Provincial Grand Master of the Most Ancient and Honourable Order of the HRDM of KLWNNG in South Britain; Sir Henry Broomont, FRDM, Deputy Grand Master; Sir William {442} PRPRTN; and Sir Richard, TCTY Grand Wardens; and the rest of the Right Worshipful Grand Officers of the said orders." It is said that the Grand Master had held his office since 1741, so that is probably the date when the Rite was reconstituted as here given. A Charter was granted to the Hague in 1751, and this was carried to Edinburgh in 1763, since which period the Rite has handed down the Lectures intact. It is likely however that some revision may have been made about 1740 say in the last section and the title. It has since 1767 been termed the "Royal Order of Scotland." In 1786 they Chartered a body at Rouen, when an interesting correspondence ensued between Wm. Mason the Grand Deputy Master, and Murdoch the Grand Secretary, in which the latter speaks of the dormancy of the Order for some time in Scotland, in a light that scarcely agrees with the facts of the case. Rebold says that the ceremonies of the Royal Order were revived on the formation of the Grand Lodge of St. John's Masonry the Mastership of the Jacobite Lodge Canongate Kilwinning, and it is a fact that in 1735 that Lodge had, as is proved by the Minutes, a "Masters' Lodge" quite distinct from the Craft, and which in its work and organisation, was identical with the London Lodge, No. 115, designated in 1733 a "Scotts Masons Lodge," and Brother John Lane holds that this was identical in Constitution with certain Lodges established as "Master Masons Lodges" conferring that degree only of the English Ritual, that therefore the so called Scotts Lodges differed only in this that their members were Scottishmen. But though this be so it is no proof that the Rituals were the same, and it may well be that the actual Scots Lodges had a special ceremony such as the Mastership of Harodim. It is probable therefore that there is truth in Rebold's statement that the Cannongate Kilwinning Lodge, which was a Jacobite Lodge, was the Christian Harodim which expired, as the Scotch Rite contends with the ruin which befel that political sect. Thory who was {443} "Atharsata," or Most Wise, of the French Branch in 1807 makes the Mason of Heredom; the Knight of the Tower; and the Rosy Cross to correspond. -- as they clearly do, -- with the degrees of Scotch Master; Knight of the East; and the Prince Rose Croix; the fourth and last step termed the Sanhedrin he considers "the figurative banquet of the Pascal lamb," we rather consider it was converted into the Templar Kadosh. RED AND ROSY CROSS. In the absence of any old Minutes of these two degrees, it may perhaps be thought idle to express an opinion that they may have had an existence amongst Hermetic Masons long prior to the establishment of Modern Freemasonry. Ramsay told to Geusau, when occasionally visiting him at Paris in 1741, that General Monck had used the Lodges as meetings at which to promote the return of Charles II. Geusau's Diary passed into the keeping of the Prince of Reuss, and it is held that at this period it was sought to further ally the Hermetic associations of London with the Craft for the same purpose. There is this further to be said on the matter that the quaint old rhyming ritual of Heredom-Rosy Cross would seem to be a system of Lectures referring to these two degrees, which constituted with the Craft a Rite of themselves, the only qualification for the Rosy Cross being the Red Cross, -- sometimes termed the "Mysterious Red Cross of Babylon." When Harodim-Rosy Cross was carried to France by the followers of James II. the title was translated into "Rose Croix of Heredom," and the Red Cross was designated Knight of the East, and in 1744, Knight of the Sword, whilst the Rosy Cross is the Rose Croix. In the Red Cross there are three points, namely: -- (1) The Obligation of the 3 Sojourners, Shadrach, Mesech, and Abadnigo, who have escaped the "fiery furnace of affliction"; (2) the Arch Chapter of Jerusalem, which includes the Passing of the Bridge on the way to and from Darius; (3) the Council of the Persian Monarch. There are many points {444} in the degree which have reference to the Harodim Lectures; such as passing the Bridge; the dungeon of the Tower; the journey of Zerrubabel, and the essays on the respective strength of Wine, Women, and the King, when Truth is said to be mighty above all things. Would that it applied to Masonry and Masons! There is one curious thing in this portion, in which it is said that the Lord will provide a victim, and it probably alludes to the ancient Guild Rite of a human sacrifice. Whilst the Red Cross is a mystery of the second temple added to that of Solomon, the Rosy Cross of Harodim is the erection of a spiritual temple not made with hands, the Mystery of the ancient Gnostics -- "God with us" in the bodily temple. There is an ancient alphabet given in Barrett's "Magus" called "Passing the River," having much similarity to Masons' Marks, which may be allied with "Passing of the Bridge." It is, to say the least, somewhat singular that so favourite a symbol, in all time, as the Rose has been, in both religious and civil architecture, should have been neglected by the modern Freemasons, and proves that it must have lost much of its symbolism. We have mentioned that Bishop Theodoratus connects mystically "Ros" with the Rose, which was a Gnostic emblem of the Saviour; and applies equally to the Arcane Discipline and the Rosy Cross -- "Ros," or dew, implying regeneration, and the Rose the thing regenerated. Shall I say it? The writer has seen an old Rosy Cross ritual, where the Adonisian fable that a drop of blood from the slain god, sprang up a rose, is applied to the Christian Saviour. In Egypt the Rose was consecrated to Isis or Mother Nature, and Apuleius fables himself as drawn from brute nature, or an Ass, by eating roses. Chaucer translated the Romance of the Rose, wherein a pilgrim is represented as going in search of roses. We have mentioned the Girdles of the Guild Mason, John Cadeby, of Beverley: a much worn one contains the letters J and B, whilst another is embroidered with roses, in the manner of modern Rose {445} Croix clothing. The Arms of William of Wykeham were two carpenters -- couples between three roses. The emblem was often carved in the centre of the ceilings of mansions to symbolise that what passed at the table was "under the rose." One other example we will mention: the Chapter House of York Minster, which is octagonal, and therefore based on the eight pointed Cross of the Temple, has upon the lintel of the entrance door the following Latin couplet, which, though it looks modern, is said to be ancient, but renewed when necessary: -- "Ut Rosa flos florum Sic est domus ista domorum." As the Rose is the flower of flowers, so this house is the house of houses. Under the name of Macons Ecossois, Harodim, the "Parfait Macon," 1743, gives the degree of Knight of the Sword, or of the East, our Red Cross, as of the time of Darius and Zerrubabel, but in 1766 "Le Plus Secrets des Hauts Grades," omits Darius and adopts Cyrus, and terms the degree a military ceremony, which goes to prove that the Army was employed to spread these degrees. Out of these two versions arose the Royal Arch, and other degrees. The 4th point of Harodim-Rosy Cross was made Scottish by claiming Bruce as founder of it as a Knighthood, but Gould has shown that in ancient times, in the primitive Guilds of Paris, the Masters and Wardens were Esquires, and the Provosts (our Harods) Chevaliers. They also elected a Chief who had the title of Prince or King. HOLY ROYAL ARCH, KNIGHT TEMPLAR, PRIEST. This Rite is that of the Ancient Masons of York and London; yet although we have information that in or about 1740, it was known in London, Dublin, York, Stirling, very little that is reliable has appeared to show its actual origin. It is usually held that it originated with the dissident Ancients; yet as there was no Ancient Grand Lodge at the time when it had some prominence, it could {446} only have been established by the numerous Lodges of Masons which then existed, and which did not recognise the Grand Lodge of London. When Rawlinson brags of a 5th Order in 1724 it is just possible he may have belonged to such degree whether then termed the Red Cross or the Royal Arch. Only one thing is historically certain, sometime between 1723 and 1740 there were ancient pre-1717 Guild Masons, who were dissatisfied with the "digestive" faculties of Anderson and Desaguliers, and made up their minds to restore to Modern Masonry some part of what it had lost. There are so many features in common between the Red Cross of Babylon and the modern Royal Arch degree, that we are quite safe in assuming that there was a primitive Ritual from which both were evolved, and we can easily prove what that primitive ritual was. The term Red Cross seems to be far the most appropriate name for the degree, and for this reason that the term Royal Arch refers to a special Guild which members of this degree are not, they are essentially Craft Masons. Both York and Dermott practised the Templar degree, but it seems never to have assumed the rank of Masonry, but was occasionally, in all parts, at times, conferred on non-Masons; whilst the Priest was essentially a Protestant ceremonial. THE ARCH. We have previously alluded to the ancient drama, or annual Commemorative Ceremonies, of the primitive Guilds. We have also mentioned that in laying the Foundation Stone of the temple of Solomon, a vault was constructed 1 Reed, or 6 cubits, below the floor, where, over the centre, was erected a Pedestal, in which were the plans and a scroll with the first lines of Genesis. This Foundation is laid on the "Five point method," and the instant the centre is fixed it is guarded by four men armed with swords in one hand and building tools in the other. When the fugitives returned from Babylon the centre of Solomon had to be found, and the labourers were set to find the vault and report to the duly Passed Masters {447} who had to report to the three Grand Masters. The vault being found, three Passed Masters descended and brought away the plans and the scroll which every modern Arch man brings away also. Nor did these revisers end here; they could not understand why modern Masons had only one Grand Master, whilst the Guilds had three, and they therefore gave the three Principals all the attributes of the original builders of the first temple; these held as their attributes three Rods by which to form a square building, or oblong as the 3 to 1 temple; the Arch Principals instead of rods have sceptres; the private receptions of these principals, and their secrets, are all but identical with those possessed by the representatives of S.K.J., H.K.T., and H.A.B. Masons are so utterly careless about historical truth, that we might safely have left them to puzzle out the origin of the Arch degree for themselves, but what we have written, we have written. There is no doubt that the old northern Harodim gave much of this information owing to their having been of Operative origin before they joined the Grand Lodge of London. The author of "The Illustrations of Masonry," William Preston, who was sometimes a Modern and sometimes an Ancient, reorganised the system of the Lectures in 1786 under the designation of the "Grand Chapter of Harodim," and established them in London 4th January, 1787; he claims that "it is of ancient date in different parts of Europe. . . . The Mysteries are peculiar to the Institution, and the Lectures of a Chapter include every branch of the Masonic System." The Rulers were a General Director and a Grand Harod, of which Harodim is the plural. The members were divided into Clause-holders, Sectionists and Lecturers. Thus the 5 first sections would carry a member to the Royal Arch; and four more sections conducted to the "Ne plus ultra," in a total of 81 points. The Arch of the Ancients represents the Sanhedrin, composed of 72 members, as a Supreme Court of Judicature amongst the ancient Jews, so also does the Red Cross, {448} Knight of the Sword, and Prince of Jerusalem. Hence it is supposed to have a standing superior to that of a Grand Lodge which has irregularly usurped its functions. Although the ritual has undergone many changes, since none of its tinkers seem to have understood what it was, there is no doubt that it had developed into a stately reception before the year 1750. Brother A. J. Cooper Oakley has gone so far as to suggest a more ancient origin for the Arch Pedestal than any previous writer, namely, that it is the "Yantram" or symbol of the Temple of Jehovah, for the temple of every Hindu deity is bound to have a Yantram composed of a geometrical or monogrammatic emblem upon which the god is placed. An old catechism printed in 1723 asks the question, "Whence comes the pattern of an Arch?" and the answer is, "From the rainbow." Another printed Catechism of 1730 but grounded on the modern system of 1717, speaks of a word "which was lost, is now found," and there are French tracing boards of the Craft for 1743, which contain the word "Jehovah," and the Rituals of that period say that a word was substituted out of fear lest Hiram should have been induced to reveal the genuine one. We must bear in mind that the work of the Grand Lodge was not that of the Harods, though Anderson's Constitutions of 1723 has the representation of an Arch. Oliver in his "Discrepancies" embodies the excellent authority of the late Peter Gilkes that the lost secrets of the Moderns, for the Guild had no lost secrets, were anciently given to the newly received Master after an interval of 15 days, and the old French ritual, before quoted, gives them at the close of the ceremony. There is a symbolism at York and Stirling which seems to make the Arch and the Rainbow synonymous. The minutes of Dermott's Grand Lodge in 1752 mentions the "absurdities" of Dr. Macky, of London, "one of the leg of mutton Masons," so called because they made Masons for that useful joint, "who gave a long story about twelve marble stones, &c., and that the rainbow was the Royal {449} Arch." Yet Oliver in confirmation of this quotes "an old Masonic work," in which the Royal Arch is carried up from the building of the second temple to Moses, Aholiab, and Bezaleel, and from thence to the Altar and Sacrifice of Noah, under the Rainbow as an Arch, and with the Altar as a Pedestal, thence to the expulsion of our first parents from the Garden of Eden.<<"Landmarks," ii, p. 350.>> Similar matter is referred to in the Old York Lectures, and its 2nd Degree has a legend of 12 stones erected in the river Jordan. Dr. Crawley thinks that an incipient form of the Arch degree can be traced in Anderson's Constitutions of 1723,<<"Cem. Hib.">> and that this is hinted at in two parts of the ceremony of Installation of Master, sanctioned by the Duke of Wharton in 1722, where he speaks of the "cement of the Brotherhood," and of the "cement of the Lodge," when the "well built" Arch was formed, and the word may have been then given. It is a very plausible theory and the only thing against it is that the oldest rituals we have give no hint of it. The Arch degree, by written evidence, first consisted of three steps or Veils, entitled the Excellent, Super-Excellent, and the Royal Arch itself. In the "Impartial Enquiry" of Dr. D'Assigny, printed at Dublin in 1744, he makes allusions to the Arch degree as composed of a body of men who had passed the Chair of Master, and alludes to some propagator of degrees in Dublin who claimed to have the York system "a few years before" (1744), and that his want of knowledge was exposed by some brother who was acquainted with the Royal Arch degree as it was practised in London, which is "prima facia" evidence that it was widely spread. He adds in a note: "I am told in that city (York) is held an assembly of Master Masons, under the title of Royal Arch Masons, who as their qualifications and excellencies are superior to others, they receive a larger pay than working Masons, of which more hereafter." This seems to allude to an Operative Arch Guild at York, as it is doing violence to his language to read it that whilst the Craft was the {450} initiation of working Masons, the Arch was intended for Initiates and Rulers of a higher standing. At the "General Assembly on St. John's day," there may have been practised ceremonies of which we are allowed to have no written knowledge, and which may have been discontinued in the sleep into which it fell between 1740 and 1760; their old Lectures ask the question: "Who amongst Masons are entitled to knowledge?" A. "Those who are justly considered Free and Accepted, and have been Exalted to the Royal Arch Degree, and Knighted in a Masonic Encampment." D'Assigny goes on to say that there had "lately" arrived in Dublin some itinerant Mason, evidently a different person to those he had mentioned, who offered to add three more degrees to the Craft, of some "Italic" Order, and he warns his brethren against foreign schemers. When Lord Sandwich asked a definition of "Orthodoxy" from Bishop Warburton, the latter wittily replied, "Well, my Lord, Orthodoxy is my doxy, but Heterodoxy is another man's doxy." Hence we need not worship D'Assigny's doxy; what we learn from his remarks is that about 1740 there had entered Dublin two systems of working the Arch, one of York, and a London one which D'Assigny favoured, and that these were, in some respects, opposed to each other. The three grades of an "Italic" system may have been Clermont Templary, Jacobite and Romish. For some 15 or 20 years the Grand Lodge of all England at York was dormant, but was revived in 1762 by one of its old Grand Masters., Francis Drake, Jacobite in his leanings. The Grand Lodge formally recognised the Arch, and there are minutes which show that in 1778 the Templar was a ceremony equally recognised. It would seem, however, that the officers named, 7th Feb., 1762, are H.Z.J., so that the Arch degree related to the 2nd temple as with Dermott, but that in 1776 it referred to Solomon's temple, and would therefore be the "Arch of Enoch," and Oliver says that he saw an old {451} ritual of 1778 in which this ceremony appears as introductory to the Arch of the 2nd temple, and that after his own Exaltation in 1813 he saw another ritual in which the portion relating to Enoch's Arch was struck out. At a later period, however, the officers are those of the 2nd temple as in Dermott's System. The actual earliest mention of the Royal Arch in print is at Youghall in 1743, where there was a procession of Lodge 21, with display, amongst these particulars we have: "Fourthly, the Royal Arch, carried by two Excellent Masons."<<"Faulkner's Dublin Journal," 10-14, Jany. 1743 (1744) quoted by Dr. Crawley.>> If these grades were given at York before 1740, it is curious to note that degrees, or systems, called "Scotch Masters," are alluded to in minutes. Thus in Royal Cumberland Lodge, 41, Bath, appears the following, 8th January 1746: "Brothers Thomas Naish and John Berge were this day, made Scotch Masters, and paid for makeing 2s. 6d."; five others were received 27th Novr., 1754. In the minutes of the Salisbury Lodge, 19th October, 1746, we find this: "At this Lodge were made Scotts Masons, five brethren of the Lodge," one of them being the W.M. The Lodge of Longnor, Co. Derby, claim that they received the method of the secrets from the rebel Army whilst in Derby. Kloss quotes J. F. Pollett as saying, 25th April, 1763, that the Scotts' degree was the same as that known as the Royal Arch of France, where it dates from the raising of the Scottish Regiment Ogilvy in 1746, and he gives the clothing as green and red, which is that of the Red Cross, and the two, crossed, of Harodim-Rosy Cross. This would render it probable that "Scotts" in England went with the rebellion of 1745. The old Scottish Minute books show Initiations of military men, many of whom joined James II., and established these degrees in the Army and on the Continent. Lawrence Dermott, to whose labours London was indebted for the establishment of the Grand Lodge of the "Ancients," who termed themselves York Masons also, {452} had no doubt received the London version of the Royal Arch in Dublin apparently in 1746. In his "Ahiman Rezon" of 1764 is a note, not found in any earlier or later edition<> in reference to the Arms, quarterly, a lion, ox, man, and eagle, which he says were found in the collection of the Architect and Brother, Rabbi Jacob Jehudah Leon, who had constructed in 1641 a model of Solomon's temple, for the States of Holland, which he exhibited in Paris, Vienna, and in London under the great seal and the signature of Killigrew. At the same time Leon published a description of his labours entitled "A relation of the most memorable things in the Tabernacle of Moses, and the temple of Solomon, 1675," and dedicated it to King Charles II., and Dermott adds that in 1759 and 1760 he had examined and perused such curiosities, and he concludes, "As these were the Arms of the Masons who had built the Tabernacle and Temple, there is not the least doubt of their being the proper Arms of the most Ancient and Honourable Fraternity of Free and Accepted Masons, and the continual practice and formalities, and tradition, in all regular Lodges, from the lowest degree to the most high, "i.e.," THE HOLY ROYAL ARCH, confirms the practice thereof." Dermott in his "Constitutions" seems to follow the lines indicated by Samber in 1721, and he informs us that the Arch degree possessed (circa 1740) the peculiar square alphabet, which he says that he had known for over 30 years. A similar alphabet was in use amongst the Occultists, who termed it the "Aiq Bekar," or Cabala of nine chambers; it is found in Barrett's "Magus," and when dissected gives an alphabet of 9 characters increased to 27 by adding to the first series one and two dots respectively; Trithemius, the friend of Cornelius Agrippa, is known to have possessed it. In reference to Dermott's claim to the Arms used by Rabbi Leon, it is easy to prove that they were not used by Craft Lodges, unless it might have been by some unknown {453} Speculative branch. All the ancient Guild MSS., which add Arms, use those granted to the London Company of Masons in 1472, or a variation of them. Randal Holme gives these in his "Acadamie of Armorie," with triple towers, according to the original grant, but he adds as supporters, which are not in the Grant, two pillars of the Corinthian Order, "or," or gold. But we cannot hastily dismiss Dermott's contention, for Leon's Arms of the Masons were used by the Grand Chapter of York, and Bro. W. H. Rylands posesses an old panel brought from St. Albans, of date circa 1675-80 which gives these Arms over the interlaced square, level, and plumb of the Masons. There are moreover Rosicrucian and Cabalistic works which treat of these symbols, and it is probable, as they represent the banners of the four leading Hebrew tribes, that Leon might derive them from the Cabala or Talmud, or he might have been a member of the ancient Jewish Guild. In Masonry peculiar systems are taken up by small bodies, then die out, to be revived in another part of the country. The "Book of Razael," alluded to by Cornelius Agrippa in his book on "Magic," affords evidence of the signs used in the Arch degree, and the "Exagogue" of the Jew Ezekiel, written, so Wharton thinks, after the destruction of Jerusalem, and translated into Latin by Fr. Morellus at Paris in 1580, gives details which have reference to the Signs of the Veils, omitted from the modern ceremony, but which gave the titles of Excellent and Super-excellent. Clemens and Eusebius give portions of the drama, so its great antiquity is unquestionable. The following seems to have been the general practice before the modern revision; Masons under the G.L. of the Ancients prefaced the Arch ceremony by the Mosaical Veils; those under the G.L. of the Moderns prefaced it with the Arch of Enoch. France at the same period had a degree said to refer to the time of Vespasian which they termed the Royal Arch of York. A London Lodge of 1754 practised degrees to which the ordinary Mason was not admitted; Dermott terms it {454} Ancient Masonry held every third Lodge night, on account of extraordinary benefits its members had received abroad. The Lodge met at the Ben Johnson's Head in Spitalfields, and Grand Lodge censured them. Moderns, however, became members of both the Royal Arch and Templar, but without the sanction of their Grand Lodge. They sought and obtained from Lord Blaney, 22nd July, 1767, a Charter of Institution and Protection, formulated a "Charter of Compact" in 1778, and printed an "Abstract of Laws for the Society of Royal Arch Masons in London," 1778, and followed by a 2nd edition in 1782. Bristol had a Lodge founded in 1757 and erased in 1769, in which the Arch degree was worked. A Charter was granted in 1769 to Manchester under the title of "The Euphrates Lodge, or Chapter of the Garden of Eden, No. 2"; the writer tried to save it from erasure in 1854, but the old members were indifferent to its fate. At Bristol on 7th August, 1758. Bro. Henry Wright gave a "Crafts Lecture," and on the 13th of the same month "Brothers Gordon and John Thompson were raised to the degree of Royal Arch Masons"; on the 31st of the same month, "Brother Peter Fooks requested to be raised to the degree of Royal Arch and accepted," and this was done on the 3rd Septr., 1758, along with two others, "and a Lecture on the degree was given by Brother James Barnes"; the minutes are headed "A Royal Arch Lodge,"<> and there are other receptions down to 1759. From recent discoveries it appears that Brother Thos. Dunckerley, a scion of royalty on the wrong side of the blanket, was Exalted to the Royal Arch degree at Portsmouth in 1754, as he states in a letter of 14th January, 1792. Bro. Alexr. Howell discovered at Portsmouth, in recent years, an old Minute book in cypher of the Chapter of Friendship, No. 3, chartered 11th August, 1769. We read: 1st Septr., 1769 -- "The Bro. G.M. Thomas Dunckerley bro't the Warrant of the Chapter, and having lately received {455} the Mark, he made the Bre'n Mark Masons and Mark Masters, and each chuse their Mark, &c. He also told us of this mann'r of writing which is to be used in the degree, which we may give to others, so that they be F.C. for Mark Masons, and Master M. for Mark Masters." In Novr. 1770, the degrees of Excellent and Super Excellent Masons are mentioned, to pay 10s. for two steps and two guineas for the Arch as before. In Octr. 1778, the term Companion is used, and Dunckerley gives the Chapter permission to make Knights Templars. In 1769 the Arch was known at Darlington, Co. of Durham. as the "Hierarchal Lodge"; and Lodge 124, Durham possessed the Mark as we read 21st Decr., 1773, "Brother Barwick was also made a Mark'd Mason, and Bro. James MacKinlay raised to the degree, of a Master Mason, and also made a Mark Mason, and paid accordingly." In Scotland the Mark was usually recognised by the Arch authority, and Stirling has a very old Chapter named the "Stirling Rock Chapter" which possesses two old and rudely engraved brass plates which alludes to the REDD-CROSS or ARK. The Chapter has been admitted to date from 1743, and they had minutes from that period, but we will allude to this when we reach the Templar. At Dumfries some interesting matter has been discovered by Bro. James Smith. The Register of Passings to the Royal Arch degree begin in 1756, with a form of Certificate after a Minute of "Passing the Chair," and the "Sublime degrees of Excellent, Super-Excellent, and Royal Arch Mason" of the 8th October 1770, in which the degree of Mark Mason is mentioned.<<"Freemason," 17th March, 1894.>> There was also a Royal Arch Chapter at Montrose in 1765. In the "Pocket Companion" of Joseph Galbraith, printed at Glasgow in 1765, is a song of which a verse follows; it also contains a letter on the Acts of the Associated Synod, which first appeared in the "Edinburgh Magazine" for October, 1757, under the signature of "R.A., M.T.L., Edin. {456} Oct. 25th, 1757." The Chapter mentioned in this verse would be the "Enoch": -- "May every loving Brother, Employ his thoughts, and search, How to improve, in peace and love, The GLASGOW ROYAL ARCH." A Glasgow Templar was "remade" in the Manchester Royal Encampment in 1786, the year chartered by the G.L. of All E. at York.<> There are minutes at Banff, 1765-78, of the Arch and of the Mark, when the two steps of the latter were conferred on F.C. and M.M. The Scoon and Perth Lodge, which claims our "British Solomon," James I. of England, as one of its members, had these degrees, as we learn from the Minutes of the Edinburgh Chapter, No. 1, 2nd Decr. 1778, when they were conferred on members of the St. Stephen's Lodge. Certain brethren were made Passed Masters, and 4th Decr. 1778, the Officers received -- "Ex. and Sup. Ex. Mason, Arch and Royal Arch Masons," and lastly Knights of Malta.<<"Scoltish Freem.," Aug. 1894.>> In Ireland it has hitherto been difficult to obtain information as to Lodge work, but we have already mentioned allusions to it, in Dublin, circa 1740, and elsewhere four years later. It was generally worked under the Craft Charter, as was equally the case, under authorisation of Dermott's G.L., from 1751. The Red Cross was required, but it has now been divided into three sections since they accepted the Scottish Rite of 33 degrees, and they professed to claim it from the 1515 Order of Kt. of the Sword of Gustavus Vasa. In America the Arch degree was practised early. At Virginia, U.S.A., there is a record that, 22nd Dec., 1753, a "Royall Arch Lodge" was held, when "three brethren were raised to the degree of Royal Arch Mason." Philadelphia has had a Chapter since 1758. At Boston. U.S.A., the "St. Andrews" has a Minute that Wm. Davies was {457} "made by receiving the four steps, that of an Excellt., Sup.-Excellt., Royal Arch, and Kt. Templar," and it is afterwards said these are "the four steps of a Royal Arch Mason."<> Brother Benjamin Deane, Past Gd. Master of Templars, has lithographed a certificate which says that, 1st Augt., 1783, a brother was "pass'd, been raised to the Sublime Degrees of an Excellent, Super-Excellent, Royal Arch Mason, Red Cross, Knight Templar." Bro. G. W. Bain, of Sunderland, has printed the copy of a certificate issued by the Dominica Lodge, No. 229, of the Ancients. It was given by the High Priest of an Arch Chapter, 22nd Decr., 1785, and records that John Lucas was appointed to constitute the Lodge and proved himself -- "Past Master in the Chair, Grand Alarm, Signs and Summons, Ark, Excellent, and Super-Excellent, Arch, and Royal Arch, Super-Excellent Mason in the Royal Art . . . a Sir Knight of the Red Cross."<<"Freemason," 31st Jany. 1891.>> These notices might have been very greatly extended from English Minutes of bodies that worked these degrees under Craft Warrants, but we have said enough to show the nature of the system, which had not "one" central organisation. The Ancient Masons of the 1751 Grand Lodge of London, printed Royal Arch Regulations in 1771, which they again revised in 1789 and 1791. The members frequenting the Modern body of 1717, issued a 3rd edition in 1796, and a 4th in 1807. There is a peculiar duplication of Rites, alluded to in these last pages which we may point out before proceeding further. We have two separate and distinct rites as follows: -- I. 1. Craft Masonry in 3 degrees. II. 1. Craft Masonry in 3 degrees. 2. Red Cross (passage of the Bridge). 2. Royal Arch (Enoch etc.) 3. Rosy Cross (Harodim, etc.). 3. Templar. If to the first we add the Kadosh, and to the second the Templar Priest, we have (including the required Past Master) a double Rite each of seven degrees, practically {458} distinct, yet all through identical in ceremony, or almost so, and yet no evidence that either Rite is derived from the other. TEMPLAR PRIEST. All the Templar bodies of the 18th century in England, Ireland, and Scotland, possessed this degree, which was at one time in esteem; it is now entirely abandoned; in Ireland because the Orangemen obtained it, at a time when there was a close alliance between that body and Freemasonry. The ceremony is an embodiment of Fludd's idea that: "It is under the type of an Architect that the prophet warns us -- 'Let us go up to the mountain of reason and there build the Temple of Wisdom.'" Again, its laws have: "Wisdom hath builded her house, she hath hewn out the seven pillars thereof." The rite had seven steps, or journeys, with seven passwords, and seven species of refreshment, seven seals, and seven emblems. Its certificates sometimes gave the era as "the year of revival 1686." In the French Ordre du Temple the Profession of Knight exacted the tonsure, and conferred clerical functions; and it is a reasonable conjecture that conscientious convictions led to the establishment of the degree, in or about the date named. The Early Grand Lodge of Ireland dated its Era from 32 A.D. York Templars did the same. KNIGHT TEMPLAR. The early history of this degree, or Order, is shrouded in much mystery, and all that we can do in the elucidation of it in this country is to give such views as have some probability. The writer suggested in "Notes on the Order of the Temple, etc," 1869, that it entered England with the followers of James I., after 1603. Bro. F. F. Schnitger, in a Lecture given at Newcastle, sought to show, and with some force, that all the charges brought against the actual {459} Knights of the Temple in 1311 can be explained by a forced and false view of certain Rites in the modern ceremony, which proves an actual descent of the ritual from the ancient body. In a lecture by the late Bro. T. B. Whitehead, of York, some years ago, he advocated the probable connection of the Templars, whom Archbishop Greenfield placed in the Monastery of St. Mary's Abbey, and the York Guild Masons. Through the Knights of St. John and the Temple some such connection is feasible, as Masonic history asserts that in 1500 the Knights in London and the Guild Masons were under the protection of Henry VII. Lessing advocates the chivalric union through a certain house at which Wren assembled, with his Masons, during the erection of St. Paul's. Bro. Henry Sadler<<"Facts and Fictions.">> shows that numerous independent Lodges existed termed "ye Holy Lodge of St John," and the Grand Lodge list of 1723, contains a Lodge held at St. John's Gate, Clerkenwell, the old property of the Knights, and the Lodge must have withdrawn itself at once, as it is not mentioned in later lists. Hogarth in his burlesque of the "Scalde Miserable Masons," has the Tyler of "His Grace of Wattin, Grand Master of the Holy Lodge of St. John of Jerusalem at Clerkenwell." By Whattin does he allude to the Duke of Wharton? It would seem so. During the 18th and 19th century the "Gate" was a favourite meeting place for conferring the high grades and was much frequented by the adjacent Lodges. The Grand Master at Malta in 1740 expelled six of his Knights for being Freemasons. The late Bro. Col. W. J. B. McLeod Moore, of Canada, a Past G.M. of Templars, had a theory, which he had received from an aged Danish Physician, and which included Templars and Masons. He asserts that the Benedictines, who date circa 600 A.D., practised the sacred mysteries of the "Arcane Discipline" of the Alexandrian Church. The aged Dane informed him that the King of {460} Denmark was head of a secret non-Masonic Society in the 18th century, of which he himself was a member in 1785. It had seven degrees. When the United Orders of St. John and the Temple were suppressed in the 16th century, and Torphican and its Knights dissolved, these fugitives carried their mysteries to Denmark, and that he belonged to the body at Copenhagen 60 years previously. These sacred Mysteries represented the Fall of Man; his Redemption by sacrifice; and the Resurrection.<<"Canadian Craftsman," vol. 19- 22, 1885-8.>> They saw Christ by Faith and represented his doctrine by symbols; they taught that none can claim the right of eternal life beyond the grave, but those that "believe on Him that liveth, and was dead, and is now alive for evermore." The object, the end, the result of the great speculations of antiquity, was the ultimate annihilation of evil, and the restoration of man to his first state by a Redeemer, a Master, a Christus, the Incarnate Word. Of course this view as to the Mystery of the Templars has been advocated by many writers, and has been equally applied to Masonry by Samber in 1721, by Ramsay in 1737, and is the same thing as the claim to a Culdee origin by the Harodim-Rosy-Cross. There were, as we have indicated, many similar Societies and the following may be noted. On 6th Dec., 1623, John Chamberlain wrote to Sir Dudley Carlton, a letter which appears in the "Court and Times of James the First" (London, 1848), from which it appears that Lord Vaux's regiment had brought from the Low Countries a Society the members of which had become numerous in London, and "under colour of good fellowship have taken certain oaths and Orders, to be true and faithful to the Society, and conceal one another's secrets . . . having a Prince . . . wearing blue or yellow ribbons, having certain nicknames for their several Fraternities." Apparently all the formula of Freemasonry. The Stuarts in the 17th century made an effort to revive the Order of St. John and the Temple, then of Malta, and {461} a North Convent seems to have existed about Montrose, and it is alleged, on the authority of Dom Calmet, that Viscount Dundee was Grand Master of "the Order of Templars in Scotland," and that when he fell at Killiekrankie he wore the Grand Cross which was given to Dom Calmet by his brother. It is also asserted that Mar and Athol succeeded him, and that Prince Charles Edward Stuart was installed Grand Master at Holyrood in 1745, and that John Olivant of Bachilton succeeded him, and held the office until his death, 15th Oct., 1795.<<"Scottish Statutes of the Temple.">> After this the remnant of the Order is said to have united with some Scoto-Irish Templars, of whom Alexander Deuchar, Lyon Herald, was Grand Master, and who said, no doubt truthfully, that he could trace the Order back in Scotland to 1740, by means of living members. It is quite certain that there was at this period in France an "Ordre du Temple," with a charter from John Mark Larmenius who claimed appointment from Jacques de Molay. Philip of Orleans accepted the Grand Mastership in 1705 and signed the Statutes. Its enemies, in recent years, have asserted that these Statutes were forged by the Jesuit Father Bonani, and that it was actually the resuscitation of a 1681 Society entitled the "Little resurrection of Templars," and that it had as one of its members the learned Fenelon who converted Ramsay to Orthodoxy. In any case, if of 1705, the Charter proves the existence of a branch of Scottish Templars, because it was considered necessary to place them, with the Knights of St. John, "outside the bounds of the Temple, now and for ever." In 1766, de Tschoudy speaks well of these French Knights as the "Fraternity of Jerusalem," nicknamed "Freres de Aloya" from the compositon of their suppers. At Stirling a system of Masonic Templary prevailed which they attributed, rightly or wrongly, to certain Knights of St. John and the Temple who became protestants, and joined the Masonic Lodge at that place, {462} whence an order of "cross-legged masons" arose. We should put it that the Knights continued the superintendence of the Masons of their Domus. In confirmation of this they show two rudely-cut brass plates about 9 x 3 inches, which they believe to date into the 17th century. The first of these has on one side, the words STIRLING ANTIENT LODGE, and the Apprentice Symbols; -- the obverse having the Fellow Craft emblems. The 2nd contains on one side the Masters' symbols, -- two pillars, sun, moon, figures 1 to 12 in a circle (a clock); obverse, at top the words REDD-CROSS OR ARK, with a cross, a dove, and an ark; at bottom, a series of concentric arches, like a rainbow, but with a Key-stone in place, within a border of three equal divisions the inscription SEPULCHRE, with an adze, stone, and sarcophagus. KNIGHTS OF MALTA, with lamb, &c., and three tapers joined, KNIGHT TEMPLAR, with what appears to be a serpent, and 12 tapers in 7 and 5. Name of Lodge as 1st plate.<> Allusions to the bye-laws appear in the Lodge Minutes in 1745, and a copy appears of 14th May, 1745, signed by Jo. Callender M. The 8th bye-law reads: -- "Entered Apprentice 10s. To Grand Lodge 2s. 9d. Passing Fellow-Craft 2s. 6d. Passing Master 7s. 6d. Excellent and super excellent 5s. Knight of Malta 5s.<> And that each Entered Apprentice shall treat the Lodge to the extent of 5s. if demanded." It is possible the plates may date about 1743. There is a minute of 1784 that Alexr. Craig then conferred on certain brethren the Order of Malta, and that about 10 years previously he had conferred the degrees of Excellent, super Excellent. The objection is sometimes made that as Masonry was an Operative Guild they were not a likely body to have continued difficult Rites and ceremonies, or to have appreciated anything but simple tokens of recognition. But this is a very shallow view to take as will be apparent {463} when we remember that Masons, and other trade Guilds, were engaged for ages in the spectacular dramas entitled the Mystery plays, and they were therefore, from ancient times, the very men who were most likely to appreciate such Rites in their own secret Assemblies. With the Reformation the sacred drama came to an end in this country, and it is to the feeling thus engendered that we owe such a Minute as that at Melrose, enacting that the Rites were to be administered "free from superstition." Dublin seems to have the most steady continuation of the Templar of St. John, though we have no written proof of the accuracy of its claims. There is a valuable paper on this subject by Bro. C. A. Cameron.<> It appears that the Early Grand Encampment of Ireland on the 29th Augt. 1805, issued a document contesting a proposal of the Grand Lodge to take over the control of that body, in which it is said, -- "Our Early Grand Encampment of Ireland has subsisted in the City of Dublin for above a century," and additional currency was given to this by Caesar Gautier, who says, -- "its age was above a century, as appears by its books." Some of its Warrants established bodies of non-Masonic Templars of St. John, and the like is known to have been the case, from time to time, in England, Ireland, Scotland, and in America as says Dr. Folger; and although all the Ancient Masons in these countries gave the Templar in succession to the Arch degree, there seems equally a feeling everywhere, that it was not looked upon as a Masonic degree. There was formerly an Early Grand body at Carisbrooke, I. of Wight; they also existed in Lancashire, and I have supplied to enquirers copies of a Ritual of 1800. The body ceased to meet about 1836. The "Freemasons' Quarterly" (1846 p. 176) gives information in regard to an Early Grand Encampment of England, the minutes of which passed into the hands of the Duke of Sussex, G.M. It contained a curious document of 1312 in the shape of a Prayer, or supplication {464} of the ancient Knights, at the time of their trial, at the hands of the two scoundrels Bertrand de Goth, and Philip le Bel, a coiner of false money. This ancient document is said to have been deposited under the high-altar of the Temple Church London, where it was discovered in 1540. Then it passed, -- how is not stated, -- into the hands of Jacob Ulric St. Clair of Roslyn, in whose family it was handed down, until it came to William St. Clair, the Scottish Grand Master of 1736, who gave it to his nephew John St. Clair, M.D., of Old Castle, Co. of Meath, who translated it, with assistance, and forwarded this copy to the said E. C. E. of England. There was however a second body of Templars in Ireland termed the "High Knights Templar," who conferred the Rite under their Craft Charter. These men applied in 1770 to the Kilwinning Lodge of Scotland for a Charter under the designation of the "High Knights Templar Kilwinning Lodge," who granted the same without any enquiry. It is said that Baron Donoughmore was their G.M. in 1770, and that these said H.K.T. of Ireland's Kilwinning Lodge in 1779 conferred the degrees of E., S.E., H.R.A. The Knights Templar are mentioned in 1786, 1792; and the Rose Croix, is said to have been carried to Dublin by the Chevalier St. Laurent. The Early Grand has been extinct for half a century but at the present moment is represented in Scotland by an independent body working the degrees of Red Cross of Rome and Constantine; Kt. of St. John; Knt. of the Holy Sepulchre; the Christian Mark; the T. I. O. of the Cross; Pilgrim, Templar, Mediterranean Pass, and Knight of Malta. Besides which they recognise other side degrees formerly practised in Scotland. It appears that after the Early Grand Encampment of Ireland had issued some 30 Charters to Britain they gave to Brother Robert Martin as Grand Master, in 1822, a Charter of renunciation of rights and of Erection under which this body works to the present time quite unattached to the ordinary history of Templary in Scotland. {465} At York the Templar was formally recognised by the Grand Lodge, and they chartered several subordinate "Royal Encampments" before 1780, when a Charter was granted, 6th July, to Rotherham. We have mentioned that the "Modern" members of the Royal Arch had established themselves under a so-called Charter of Compact, and the Templars of Bristol executed a similar Charter, 20th Decr., 1780, with Joshua Springer as G.M. Its 20 rules will be found in W. J. Hughan's "English Rite;" in which they style themselves, -- "The Supreme Grand and Royal Encampment of the Order of Knights Templars of St. John of Jerusalem, Knights Hospitallers, and Knights of Malta, &c.;" these Regulations settle the question of Costume, &c., but we have not the "Charter of Compact" itself, nor the bodies thus compacted. About the year 1790 Thomas Dunckerley, who had long taken a very important part, in every degree of Freemasonry, and was Grand Superintendent of the Royal Arch for Bristol &c., and he himself writes to the York Encampment of Redemption, 24th July, 1791, that the Bristol Knights had requested him to take the Grand Mastership of their Order, which of course would include all the bodies which had "Compacted," no doubt Bath and Salisbury. There was an Encampment termed the "Observance" of London, which had evidently a Foreign origin, as Lambert de Lintot, who was a P.M. of Lodge "St. George of Observance," and who had been initiated in 1743, had for many years been working the seven degree system of the French Templary of Clermont, ostensibly as "Agent of Prince Charles Edward Stuart." A Rose Croix ritual in French was printed at London which says that a member of the degree had "power to assemble Masons, and perfect them up to the 6th degree of Ecossaise Knight of the East;" qualifying for the 7th Degree of R.C. Bath, it has already been noted, had the practice of "Scotts' Masonry" in 1746, nor was it then abandoned, {466} for there are other minutes of 1754. But whatever degrees Bath had, with Bristol, under the Charter of Compact, Dunckerley commissions in 1791 Charles Phillpott, a Banker of Bath, to confer his system, and in 1793 he writes to T. West, who had been present at Phillpott's initiation in 1784, -- that he expects he will have conferred upon him "the 1st section of the 5th degree, viz.: Rosae Crucis"; and there is a 1790 Minute at Bath with an evident Dunckerley reference, -- "William Boyce took all the degrees of the Red Cross, also Royal Ark Mariners, and many other sections and degrees, having first a Dispensation afterwards a Warrant thereby to act." Dunckerley had at once under his Grand Conclave, of which Prince Edward was Patron, at least four subordinate bodies to which he assigned "time immemorial" rank, the Observance of London; the Redemption of York; the Eminent of the seven degrees at Bristol; and the Antiquity of Bath. His order was styled "Royal, Exalted, Religious, and Military Orders of HRDM-KODSH, Grand Elected Knights Templar of St. John of Jerusalem, &c." His history of the "Seven Steps of Chivalry" is crude, but his views are shown to be after the minor series of the Arch; 4th Degree, Rosae Crucis; 5th Degree, Templar of St. John; 6th Degree, K. of the E. & W. -- T.P.; 7th Degree Kadosh-Palestine. There was also a Grand Inspector, but the whole series was often conferred in one ceremony, and the titles combined in the K.H. Varying fortunes followed this G.C. Dunckerley died in 1795, and was succeeded by Thomas, Baron Rancliffe, 3rd Feby., in 1796; he by Judge Waller Rodwell Wright, 10th April, 1800; he by Edward Duke of Kent 2nd Janry., 1805; and he by the Duke of Sussex 6th Augt., 1812. Judge Wright gave prominence to a degree termed "Red Cross of Rome and Constantine" which has been revived as a special Rite in recent years. It also appears that French Masons had introduced into London various degrees, of which the members belonged to a Lodge chartered by the G. L. of London {467} in 1754. On the death of Lambert de Lintot, about 1775, an Inventory was taken of his effects in which numerous references are found to French high-grades, which are not now practised.<> The Initiation of Lintot must have taken place about 1743, when the Jacobites were very active, and meditating a descent on England, to enforce the rights of the Stuarts. In circularising a plate dedicated to the foundation of the Girls School in 1788, he states that he had been made a Mason 45 years previously, and that he was Past Master of the Lodge "St. George de l' Observance," No. 53, and he speaks mystically of the "Seventh and Ninth heavens." One of his plates also has reference to the Rose Croix, and Kadosh. CONTINENTAL ECOSSAISISME. We have already alluded to the existence in France of two species of Masonry the earlier of which was that of the Jacobites and termed Ecossaisme, the ritual of Modern Masonry was later by a generation. Two works published in France in 1727 and 1731 had some influence upon the high-grades; the first was the "Travels of Cyrus" by the Chevalier Andrew Michael Ramsay; and the other was the "Life of Sethos" by the Abbe Terasson; but they founded no degrees. There need be no mystery in regard to Ramsay's degrees, but there is much as to where he received them. Born in 1680 it is pretty clear that the system to which he belonged was not that of the Grand Lodge of London and though he was in England and Scotland, 1728-36, there is no record to show that he mixed with the Modern Lodges, but we have given a quotation from a work of Dean Swift's that has some affinity. French writers seem to be of the opinion that the earliest additions to the Craft degrees were three, termed "Irlandais," and included a Potent, or Powerful Irish Master. Then succeeded "Ecossais" degrees; usually assumed to be {468} a 4th Degree voted by the Craft Lodge, to which Professor Robison, who was a member, assigns the date 1690; but if, at an early date, it had reference to one degree only, it ended in being applied to all degrees of the "Ancient" system. The first step in the increase of the degrees was this: In old pre-1717 Guild Masonry there was a trial of three traitors, and this system applies it in the best form; and as old Jacobite Masonry was that of the old Scottish Operative Lodges, and as the portion was omitted by the "Moderns," though adopted by the Ancient-Moderns, so, as the Modern Rituals became known, three degrees of Elect -- of 9; of 15; and of Sublime, were established. The Heredom-Rosy Cross was the old Guild Passed Master or Harodim. Out of these sprang the high-grade system, but most of these degrees were soon permeated by Hermetic influence -- and I will therefore first speak of it. ROSICRUCIANISM. One of the first Societies to make use of the Craft as a basis for their own operations was the Rosicrucian, and it may even date from the time of Agrippa, and Fludd. Abroad the same view was adopted by the "Golden Rosy Cross," and, once inaugurated, the Hermetic culte expanded. In 1714 a German pastor of the name of S. Richter published a book entitled "Sincerus Renatus," which contains the basis of the order of the "Golden Rosicrucians," and which, itself, contains many points which resemble Modern Freemasonry. About the year 1730, when the two Societies had been associated publicly, some of the former joined the latter. In 1716 Richter published at Breslau, -- "The true and complete preparation of the Philosopher's Stone of the Brotherhood of the Golden Rosy Cross for the benefit of the Sons of the Doctrine." In this he says that "some years ago the Masters of the Rosicrucians went to India, and since that time none of them have remained in Europe." {469} Mr. "Karl Kisewetter," to whom we referred in a previous chapter, has stated that his grandfather was Imperator of the Order between 1764 and 1802, and that amongst his papers is mentioned, under the Cypher of F.R.C. an Adept who lived in honourable imprisonment at Dresden, and who made four quintals of gold for the Prince of Saxony, and that he vanished, in a mysterious way, leaving some "tincture of health." His serving brother Johann Gotleib Fried, was afterwards employed at Taucha, near Leipzig, and had some of the tincture which "was of lead and quicksilver and found to give true results." The last mentioned Imperator of the operative craft was admitted at Amsterdam by Tobias Tschultze. In religious matters the then members seemed to have sympathised with Boehme, and were in touch with the "Emanation" theory of the Cabala, and therefore with the ancient Gnostics. Then arose an amalgamation with the Masonic Rite founded by Martines Pasqually in 1754, and that of his pupil the Marquis de St. Martin, and which was instituted after a journey which the former made to the East. Schrepper, St. Germain, and Cagliostro, are said to have been connected with this Order of the Golden Rosy Cross; but the Masonic element, and a connection with the Illuminati of Germany, would seem, says "Keiswetter," to have forced it out of its grooves, and in 1792 it was decided to relieve the members from their vows, and to destroy their archives. THEURGIC. Martines Pasqually was making proselytes between 1754 and 1762 under a Jacobite authority of 20th May, 1738, which describes Charles Stuart as King of Scotland, Ireland, and England, and Grand Master of All Lodges on the face of the earth. According to the book "Martinesisme," (Paris, 1899) which seems to be written on the evidence afforded by contemporary writers, he added three degrees of Apprentice Coen, Companion Coen, and {470} Master Coen. A letter says, -- "I have been received Master Coen, in passing from the triangle to the circles." The seventh degree was that of Rose Croix. His work was Theurgic and sought union with deity, as in Oriental Societies. He traced the Initiatory Circles, and the Sacred Words himself; and prayed with great humility and fervour in the name of Christ. Then the super-human beings appeared in full light to bless the labours. After these had departed Martines instructed his Disciples how to obtain like results, and it was to these only to whom he gave the 7th Degree of Rose Croix. Females were not refused admission. Jean Baptist Willermoz organised the Rite at Lyons about 1760 and the Marquis de St. Martin was a member between 1785 and 1790, when he resigned, having first made a system of his own by extending the degrees. The Rite of Cagliostro was clearly that of Pasqually, as evidenced by his complete ritual which has recently been printed in the Paris Monthly -- "Initiation;" it follows so closely the Theurgy above noted, that it need leave no doubt as to whence Cagliostro derived his system; and as he stated himself that it was founded on the MS. of a George Cofton, which he had acquired in London, it is pretty certain that Pasqually had Disciples in the Metropolis. Chastannier was at one time acting with Cagliostro, and left a Rite termed Swedenborg in London. Amongst the Masonic Rites which dabbled more or less in Hermeticism and Theurgy may be mentioned the Beneficent Knights of the Holy City; the Philalethes; the Philadelphes; the Unknown Philosophers; the Philosophic Scotch rite; the True Mason; the Hermetic Rose Croix; the Cabalistic Rite; the Illuminees of Avignon, founded by Dom Pernetti; a system of Masonic Rosicrucianism and Alchemy was worked in Hungary by the Knights of St. Andrew in 1773. There was also the Fratres Lucis, or Brothers of Light, of which an {471} interesting ritual appears in the "Theosophical Review" of 1899. THE HOMUNCULI. Some of the Lodges appear to have gone in for the creation of the "Homunculi" of Paracelsus, and Dr. Hartmann in his "Life of Paracelsus," gives a very lengthy and curious account from a MS. diary printed in the "Sphinx" of Dr. Emiel Besetzay published at Vienna in 1873, and which is shortly as follows. The Count Joh. Ferd. Von Keuffstein, in Tyrol 1775, carried these bodies in bottles to the Lodge of which he was Master, where they were seen by Count Max. Lemberg, Count Franz Josef Von Thurn and others. These Homunculi were created by Keuffstein, and the Abbe Geloni, or Schiloni. Owing to the bottle being overturned one of the objects died, and the Count attempted to make another, but in the absence of the Abbe he only succeeded in making something of the nature of a leech, which soon died. It is however impossible to dwell at length upon the numerous Rites which sprang out of the Hermetic and Mystic culte, and we must return to the basis upon which the existing and popular Rites are founded, and which we have already pointed out is to be found in the "Elect" degrees, and in the "Harodim," and, as well, in the legends of the old operative Guilds. CUMULATION OF RITES. Although Rites were being established with feverish haste, their cumulation into one Rite of numerous degrees was gradual. Though Derwentwater was considered, as we have shown, to be Grand Master of the Scottish system, yet the real claim to rule was in the hands of the Masters' Fraternity. There is little truth to be gathered from the pretended history of Modern Masonry, and when Past G. M. Richmond had brought the Duc d' Antin into the Modern system in 1737, and made him G.M. until his death 11th Decr. 1743, the Venerables assembled and {472} elected the Comte de Clermont as G.M. of a new Grand Lodge "Anglais," and a law was passed that the claims of the Ecossaise had recently arisen and were not to be recognised. Kloss gives an extract from an address published in the "Franc Maconne" of 1744, thus translated.<<"Frem. Quart." 1853. K. R. H. Mackenzie.>> -- "Ignorance is so common that the Masters and Wardens do not know that Masonry consists of seven degrees and the "Loge Generale," in its blindness, resolved, on the 11th Dec. 1743, to regard the Masons of the fourth degree, that is to say the Scotch Masters, only as common Apprentices and Fellow Crafts." This refers to the law of the English Grand Lodge just mentioned, and if, it has any meaning it is, that the Modern Masons were ignorant legislators who considered the Scots' degrees as the equivalent of the Modern Craft, and some historians of to day fall into the same error. The French Heredom-Rosy-Cross consisted of three steps: -- (1) Lectures on the Craft; (2) the temple of Zerubbabel; (3) the Rosy Cross; (4) the Knighthood which is attributed to Bruce, and which it was sought to tack on to the Order of the Thistle. Out of these an Order of Templars, of which Bruce had assumed the protection in 1314 was established at Clermont, and with which Ramsay, a disciple of Fenelon, who belonged to the Temple, is supposed to have had some connection about the year 1740 CHAPTER OF CLERMONT. The original degrees of this Chapter were Scotch Master Elect; Knight of the Eagle; Illustrious Templar; and a little later a 4th degree was added viz.: that of Sublime Knight. Graf von Schmettau introduced these claims into Hamburg in 1742. In 1741 Field Marshal Von Marshall was admitted a Knight; the Baron Von Hunde followed in 1743. The Baron Von Weiler claimed to have received the degrees in 1743 at Rome, by some one whom he terms Lord Raleigh, the reception being {473} made in a church of the Benedictines with two Monks in attendance. Out of this sprang the German Rite of "Strict Observance," worked jointly by Marshall and Hunde, the latter of whom said that he had been created by Lord Kilmarnock, the Grand Master of Scotland, and that Lord George Clifford acted as Prior, that he was then introduced to the "Knight of the Red Feather," whom he believed to be Prince Charles Edward Stuart, and the Supreme Grand Master. At a later period he sent two members to England and Scotland, who returned with a charter in cypher, creating him the head of the Seventh Province. Between the years 1743-7 Sir Samuel Lockhart constituted Lodges of a Rite called the Vielle Bru, or Faithful Scots, at Toulouse, at Montpelier, and at Marseilles in 1751. The Rite, if we know it, drew on the legends of the old operative Guilds and did not proceed in its instruction beyond the 2nd temple. It consisted of 9 degrees of which the last was Menatzchim, or Prefects. In 1751 a similar Rite, and evidently derived from it, existed at Paris under the designation of "Knights of the East," and ruled by a de Valois. It was democratic in its nature, whilst the Clermont Chapter was aristocratic. This Clermont Chapter in 1754 had added, to its degrees, under an unknown de "Bonneville" some of those of the Vielle Bru, as well as others of an Apocalyptic character, that we may find amongst the Friends of the Cross, the Militia Crucifera, and the Christian Fraternity of Andrea, previously referred to. Brunswick received the degrees of the Clermont Chapter before any great change was made, and the following account has recently appeared from the pen of Archivist and Librarian F. Kistner.<> "According to the legend of the Order it is said to have passed through five periods of time, and to have been founded by Adam. The 2nd period deals with the time of Nimrod. The 3rd period with Moses, who {474} brings the knowledge from Egypt. The 4th period begins with Solomon, and contains the division into "seven grades," and the distribution of the arts and sciences among them. The 5th period begins with the Order of Templars." The Chapter concerned itself with the 4th and 5th periods. The 1754 version of the degrees in Brunswick was as follows; after the three Craft degrees: -- 4th Degree, Maitre Ecossais. (Scotch Master). 5th Degree, Maitre Eleu. (Master Elect, or Knight of the Eagle). 6th Degree, Maitre Illustre. (Illustrious Master, or Knight of the Holy Sepulchre). 7th Degree, Maitre Sublime. (Sublime Master, and Knight of God). "A legend of Solomon's revenge was omitted from the Masters' degree and woven into the high-grades. The Maitre Illustre had to take vengeance on the murderers." (Jewel a dagger struck into a skull, a white black edged apron, a black sash worn from left to right with a dagger at the end. In the 7th Degree, a hexagonal star of mother of pearl, suspended from the neck by a black ribbon). Bro. Kistner goes on to say that the Jesuits created clerical grades for the Jerusalem ones; and that in 1758 certain French Officers, prisoners of war, introduced the degrees into Berlin, with some changes, the organisation consisted of three grades, -- "Capitulum Electum;" Illustrious; Sublime. Pastor Philip Samuel Rosa introduced it into Brunswick, where he received "seven members" into it. I. It cannot be denied that between 1725-47 the Irish, English and Scottish Jacobites were making political capital out of Masonry, and the eventual changes may be thus summarised. Their first essay, though the evidence is slight, would seem to have been, after the Craft degrees, -- 4th Degree, Irish Master; 5th Degree, Perfect Master; 6th Degree, {475} Powerful Master. The system then became divided into two branches: -- II. "The Vielle Bru, 1743-7." "The System of Clermont, 1740." 1-3rd Degree, Jacobite Lodges. 1-4th Degree, St. John's Lodges. 4-7th Degree, Four "Elects" 5th Degree, Knight of the Eagle, 8th Degree, Ecossaise. Elect. 9th Degree, Menatzchim. 6th Degree, Illustrious Templar. 7th Degree, Sublime Illus. Knight. III. In 1751-5, College de Valois, In 1754 a certain Chev. de Kts. ofthe East, de Tschoudy a Bonneville devised the Grades Member. Statutes signed 15 of the Chapter of Clermont and Janry. 1758, in 15 articles. . . increased them. 1-3rd Degree, M. Grand Lodge. 1-3rd Degree, M. Grand St. John's 4th Degree, Perfect lrish Master. Lodge. 5th Degree, Master Elect. 4-5-7-9th Degrees, Ecoss. of Valois 6-8th Degrees, Scotch App., Fellow and College. Mr. 10th Degree, Knight of the Eagle, Elect. 9th Degree, Knight of the Orient. 11th Degree, Illustrious Templar. 12th Degree Sublime Illus. Knight. In 1761 a Ritual was printed in France entitled, -- "'Les Plus Secrets. . . . ou le vrai Rose Croix Traduit de l' Anglais; suivi du Noachite traduit de l' Allemande." The grades given resemble those of the College de Valois and are: -- I-3rd Degree, Craft; 4th Degree, Perfect Mason Elect; 5th Degree, Elect of Perignian; 6th Degree, Elect of 15; 7th Degree, Little Architect; 8th Degree, Gd. Architect; 9th Degree, Knight of the Sword and Rose Croix, really the Red Cross; 10th Degree, Noachite, which is thought to be the Alitophilote of the German Rite of "African Architects." The true Rose Croix is not given, yet its Jewel of a Pelican feeding its young is engraved therein. The true Rose Croix appeared in French at London in 1770, and is distinct from the English Ritual of Rosy-cross, and the present Rose Croix is a translation of it. It speaks of seven degrees, or 4 besides the Craft. The 6th Degree is Ecossaise Chevalier d'Orient (East or Red Cross); 7th Degree, Knight of the Eagle, Perfect Prince Mason, Free {476} from Heredom, Sovereign of the Rose Croix. The dedication is "on behalf of a Lodge of the Royal Art." Nicolai in 1783, and N. de Bonneville in 1788, London, repeat a general, but an old tradition, that the Rosicrucian Society in London and Craft Masonry were united by General Monk for the purpose of aiding the return of Charles II., and as rallying signs they added 5 symbols to be found in "Typotii Emblematii," 1601, which were abandoned in England, after they had served their purpose. The Abbe Barruel says that they were used by the Chapter of Clermont, and we know that in 1764 they designated the Seven Templar Provinces in Germany. They are engraved for the "Francs-Macons Ecrasse," 1747, 1772. 1778, &c, -- placed crosswise, with a crouching lion in the centre, a fox, an ape, a dove, and a pelican feeding its young, de Bonneville also gives a Kadosh circular of England 1788. A certain Lord de Berkley granted to Arras on the 13th Feby. 1747, in the name of Prince Charles Edward, to the Lodge "Jacobite Scots" at Arras, a charter for the Rose croix, in which he speaks of the degree having first been named -- Chapter of H, (Harodim), then the Eagle and Pelican, (which was the standard of his father James III. in 1715), and "since our misfortunes (of 1745) Rose Croix." The Charter is signed Berkley and is not unassailable, for we know of no authenticated copy. Some writers say that Charles Edward is termed King Pretendant, his father James III. being then alive; Ragon in his "Orthodoxie Maconnique," gives a copy which omits the word Pretendant, and uses the term "substitue G.M." Considerable change must have taken place in the feelings of the Grand Lodge of France since 1743, for they abandoned the English title, and in the 1755 Statutes testified by Louis de Bourbon, G.M. the following appears as the 42nd Article: "The Scot's Masters shall "be Censors of the labours, they only may correct faults. "They shall at all times have liberty of speech, and that "of carrying arms, and remaining covered, and can only {477} "be called to order, if they fall into error, by Scot's "Masters." There is some analogy between the Culdee legend of the Quest of the Sangrael, and the Rose Croix Masons search for the Word. In the old Harodim-Rosy-Cross it ends in the discovery of J.M. and J., in the modern Rose Croix in the discovery of the word I.N.R.I., and has drawn upon the Catholic "Miserere," which is thus described by Lord Beaconsfield in his "Lothair." He says: "The altar was desolate, the choir dumb; the service proceeded in hushed tones of sorrow and even of suppressed anguish. As the psalm and canticle proceeded all lights were gradually extinguished. A sound as of a distant and rising wind was heard and a crash as it were of the fall of trees in a storm. The earth is covered with darkness, and the veil of the Temple is rent. But just at the moment of extreme woe, when all human voices were silent, and it was forbidden even to breathe 'Amen '; when everything is symbolical of the confusion and despair of the church at the loss of the expiring Lord, a priest brings forth a concealed light of silvery flame, from a corner of the Altar. This is the Light of the World, and announces the Resurrection, and then all rise up and depart in peace." In former times the degree of Rose Croix, or Rosy Cross, was considered and practised as the Easter celebration of the Templars of England. IV. In 1758 we have the "'Em- The system of the "Em perors of the East and West;'" perors," about 1760 entered the a Council which practised a Grand Lodge of France as the revised version of the degrees of "Rite of Perfection of Heredom," the Chapter of Clermont, now 25 Degrees. We need not repeat the increased to 25 degrees of which names as they are found in any the original Grades were the two Cyclopaedia. last, 24th Degree-25th Degree. In 1761 the Count of Cler- 1-18th Degree Ineffable to Rose Croix. mont, G.M. appointed as his 19th Degree Grand Pontiff. Deputy an objectionable char- 20th Degree Grand Patriarch. acter of the name of Lacorne. {478} 21st Degree G.M. of the Key of The Grand Lodge refused him Masonry. a seat and he, and Challon de 22nd Degree Prince of Libanus. Joinville, who was Venerable of 23rd Degree Sov. Prince Adept. the Lodge founded by the Duke 24th Degree Kadosh, Black & White of Richmond, assembled their Eagle. adherents, and 25th Augt. 1761, 25th Degree Sublime Prince of the conferred the 25th Degree by Patent R.S. upon Stephen Morin who was Though the Grand Lodge of proceeding to San Domingo. France claimed possession of In the course of a year the Count these degrees, the "Emperors" of Clermont restored peace, by remained a separate Council for the withdrawal of Lacorne, and 28 years, when they united with the substitution of de Joinville. the G.L., as did the Knights of the East. V. The primitive Scottish Rite of 33 degrees was established at Namur in 1770, of which Oliver gives a list of its degrees in his "Historical Landmarks." (ii p. 89). It was constituted by a Brother of the name of Marchot, and it is necessary to mention it here, because several of its degrees went to swell the "Ancient and Accepted Scottish Rite" of 33 Degrees, which was known at Geneva before 1797, as Chemin Dupontes gives a certificate of it at that date, granted to Villard Espinasse, an officer of the Grand Orient of France: the 33rd Degree title of Grand Inspector General was acquired by the G.L. of France from the dignatory Officers of the "Emperors" when, together with the "Knights of the East," the remains of these Orders united with the Grand Orient in 1786, and into which de Tschoudy had introduced the "Noachite."<> Between 1762 and 1780, this de Tschoudy was working a Rite of his own termed "Adoniramite Masonry," of which the last is the 13th degree or Noachite; but it is not a Rite of any importance in this enquiry. THE MORINITE RITE OF PERFECTION, 25 DEGREES. We are now approaching a subject which in every way is discreditable to Freemasonry. Stephen Morin {479} proceeded to San Domingo, as we have said, with a patent of the 25th Degree as Grand Inspector of Lodges, but there is no evidence of what he did until later. On the 17th August, 1766, he was accused in Grand Lodge of "propagating strange and monstrous doctrines," and his patent of a Grand Inspector was withdrawn; and the rank conferred on Henry Martin, who was proceeding to San Domingo. Upon this Morin, no doubt with revenge in his heart, proceeded to Kingston, Jamaica, where in 1767 he established a Grand Consistory of the 25th Degree, off his own bat. We know quite well, on the evidence of his own rituals what the changes which he made were. The "Freemasons' Magazine" for 1885 (p. 506-7) gives a full description of his ritual of 1767. He had with him, or they were sent after him, certain statutes of 1762, enacted and agreed to at the East of "Paris and Bordeaux," and are so designated, even in the reprint of them which the late Bro. Albert Pike made. In 1767 Morin terms them of "Berlin and Paris," and says they were of the "Grand East of France and Prussia." To give a colour to this lie he introduced the degree of Prussian Noachite, which had been translated, from the German, at Paris in 1757. This he ranked as 21st Degree, and added the degree of "Key of Masonry" which he had on his patent of 1761, to the 23rd Degree "Knight of the Sun." He shows his ignorance of Prussian heraldry by using the double headed Eagle of the "Emperors," and retaining the mantling of the French Royal Arms. He probably -- ignorant charlatan as he was -- mistook Frederick II., Grandson of Barbarossa, an actual King of Jerusalem, for his contemporary Frederick II. of Prussia. He seems to have shown ability in selecting energetic and pugnacious individuals as his disciples. He first conferred the degrees of his irregular Consistory at Kingston upon Henry Andrew Franken in 1767, who admitted M. M. Hayes, of Boston, who conferred the {480} same on Spitzer of Charleston, who received others until we find them in possession of Mitchell and Dalcho. In 1802, when these latter issued to the world their Manifesto, they had certainly heard of the increase of the rite by 8 degrees, though they would seem to have been ignorant of their very names. In this Manifesto all the falsities of Morin are accepted without question, and others are added to them, as for instance, Challon de Joinville is termed "Deputy of the King of Prussia," instead of what he actually was, Deputy of the Count of Clermont. When they forged the name of Frederick of Prussia to a charter they had discovered that several of the 8 added degrees were taken from the "Primaeval Rite," or that of Namur 1770. On the 21st February, 1802, Mitchell and Dalcho signed a patent of the 33rd Degree on behalf of de Grasse Tilly, and also for Pierre Delorne of San Domingo. Franken also conferred the 25th Degree upon Augustin Prevost, as Deputy Inspector of the Windward Islands and the British Army; and this Brother in 1776 conferred the degrees upon J. P. Rochet of Scotland, who is understood to have established them there. Prevost also conferred the degrees upon Major Charles Sherriff of Whitchurch, who was propagating them between 1783-8, and who gave Laws and a Charter for the Ineffable degrees to Grand Treasurer Haseltine, and Grand Secretary White, through whom they entered the Templar Conclaves. One important fact is little known. When de Grasse Tilly was a prisoner of war in England, one or two French Lodges were established by him and his confreres, and in 1811 Ben Plummer and six other "Noble Knights" -- the requisite seven -- were received members of the Conclave at Bath. Plummer had been member of a Lodge held at Wincanton in Somersetshire, and on the 20th, 5th month, 1813, Tilly certificated him as a member of Lodge "Les Mars et de Neptune" of which he was Master at Abergavenny, and terms him "a Royal {481} Grand Commander of Templars," which he had attained before his membership at Bath, where he was regularised. THE MARTIN RITE OF THE GRAND LODGE, 25 DEGREES. In the meanwhile the Grand Lodge of France was asserting itself, and as Henry Martin was proceeding to the West Indies he was appointed a Grand Inspector to supersede Morin, and Rituals, stamped, signed, and sealed, were ordered 17th August, 1766, to be prepared and handed to him. He laboured at the Consistory previously established by Morin, though little is recorded. He was succeeded in his office by Matthew Dupotet, with whom was the Frenchman Joseph Cerneau. In 1801 it is believed that Dupotet and German Hacquet had converted the Consistory of San Domingo into a S. G. C. of the 33rd Degree of the Scottish Rite. Towards the end of 1802 a second insurrection of the blacks occurred, and Cerneau fled to Cuba, and Hacquet to France by way of New York. Dupotet would seem to have appointed, 1st July, 1806, Joseph Cerneau, as Grand Inspector for Cuba. Hacquet revived the Rite in the Grand Orient of France in 1803, and Cerneau established a S.G.C. 33rd Degree in New York 22nd October, 1807, yet flourishing. Emanuel de la Motta, of Charleston, in 1813 gave him trouble by establishing his S.G.C. there; Folger treats him as a crazy lunatic; he acted it well. It may be mentioned that the Lacornites continued to give trouble to the G.L. of France, and in 1766 a dozen of them were expelled. The Count of Clermont died 16th June, 1771, and with the aid of the Duke of Luxemburg, and the recognition of the Grand Lodge of London, Philip Egalite was elected G.M. of a new Grand Orient, which in 1786 reduced the degrees to seven, or 8 with the Kadosh. Now we have the "Martinites," the "Morinites," and the "French Rite;" and the chief distinction between the two former is this: in the Rite of Morin the 33rd Degree claims to govern all Masonry under the pretended charter of {482} Frederick of Prussia; with the Rite of Martin the bodies are governed chiefly by the 32nd Degree, the 33rd Degree forming a Supreme Court of Appeal. CHANGES ON THE CRAFT UNION OF 1813. Considerable changes arose in the Constitution of the High grades on the Union of the two rival bodies denominated "Ancient" and "Modern" Masons. The Duke of Sussex had been received into the Royal Arch degree in 1810. In the Templar Order -- HRDM -- KDSH -- His Royal Highness was proposed as Grand Master 5th May, 1812, and duly installed 6th August of the same year, but he seems at no time to have shown interest in aught but the Craft. In 1813 the Modern Grand Chapter had issued to its members 183 separate Charters for the Royal Arch, whilst on the other hand the Ancient-Modern Grand Lodge of 1751 empowered the working of the Arch under their Craft Charters, and it was now stipulated in the Articles of Union that the Royal Arch should be considered as the completion of the degree of Master Mason, and the members allowed to join the Chivalric Orders under separate governance. As a completion of the 3rd Degree, however, the statement is more imaginary than real. Up to 1813 if a Mason had not been a Chair Master the Past Master's degree was conferred upon him, as is yet done in America. Accordingly it was resolved by the United Grand Lodge, 30th November, 1813, that a United Grand Chapter should be constituted with the Craft Grand Officers as its Rulers; and unlimited powers were given for this purpose. An Assembly was held on the 18th August, 1817, with the Duke of Sussex as First Principal. There is no doubt that many old Chapters, previously held under Craft Warrant, neglected to renew their privileges by applying for Charters, as they were required to do; and that such bodies gradually passed out of working. In August, 1826, it was decreed that none but Past Masters were eligible as Principals. The ceremonial of the {483} degree was revised, and reduced to its present form in the year 1835 by the Duke's Chaplain, the Rev. Bro. Adam Brown, under a Committee of nine, appointed 5th February, 1834.<<"Freem. Mag." ii, 1860, p. 471.>> A Chapter of Promulgation, consisting of 27 members was chartered May 1835. Also a new edition of Regulations of the United Grand Chapter, was published in 1817, and was followed by one with plates of Jewels, and a list of Chapters, in 1823; since which there have been editions printed in 1843, 1852, 1864, 1869, 1875, 1879.<> The death of the Duke of Sussex, in 1843, caused further changes in the rule of the High-grades; he had held the Supreme power of the Orders of Knight Templars, HRDM-KDSH, since 1812, though he gave scant countenance to the High-grades. At one time he accepted a Patent as Grand Prior of the French Ordre du Temple, and it is said that Paul of Russia made him Grand Prior of the Order of Malta; he had also the degrees of the Rite of Mizraim conferred upon him. Ragon gives a ritual of the early time of the Duke's rule granted to a subordinate body at Porte-au-Prince, from which it appears that the ceremony was assimilated to the Templar Kadosh. The Jerusalem Conclave at Manchester, which had originally been chartered by the Grand Encampment of All England at York in 1786, and had gone under Gd. Master Dunckerley in 1795, issued its own certificates during the neglect of the Duke. It installed certain brethren from Liverpool in 1813 who constituted the St. Patrick Conclave; and there was also in 1830 a Conclave entitled the Jacques de Molay emanating from Scotland and which in that year went under the banner of the French Ordre du Temple, at the instance of Brother W. H. Stewart, a Grand Cross of the Scottish Conclave who sought recognition at Paris, and was made Commander, Bailly, and Grand Cross for the Liverpool Convent,<<"Letters" of Dr. Morison to Bro. Michael Furnivall, 33rd Degree.>> and printed, in 1830, a full {484} translation of the French Statutes.<<"Manual of the Knights of the O. of the Temp.," by Frater H. Lucas of the Jacques de Molay, Liverpool. 12mo. Printed by D. Marples, 71 Lord St., Liverpool, 1830.>> Brother Dr. Robert Bigsby was a member of the Metropolitan Convent of the Order, and nominally received a few members into the Order, after it had ceased to exist. THE ANCIENT AND ACCEPTED RITE. Certain members of the Templar Order and of the Rite of Perfection of 25th Degree, which continued to be conferred under Templar Charters, and in that form is not yet quite extinct, applied to Brother John James Joseph Gourgas, of New York, for a Charter to practise the Ancient and Accepted Rite of 33rd Degree -- the pupil and amanuensis of the notorious Emanuel de la Motta in 1813. The Rite, as we have seen, dates from Charleston in 1802; Ireland had obtained a Charter from Charleston in 1825, Scotland from France in 1843. Accordingly the following English brethren obtained a Gourgas Charter 26th October, 1845, namely: -- R. T. Crucifix; George Oliver, D.D.; Henry Udall; D. W. Nash, of Bristol, who was expelled by his confreres in 1858 because he had the audacity to attend meetings of the Templar bodies from which they had each and all received what degrees they individually possessed when the Charter was granted. Brother D. W. Nash then reorganised the old Templar body and pushed it as a System of seven degrees. The S.G.C. is said, however, to have freed itself from the Morin-de la Motta frauds by registration as a Limited Liability Company. The reader may consult the two exhaustive Histories of Robert Folger, M.D., and Wm. H. Peckham, of New York, as to the discord created by Charleston. The seven degrees of Nash in 1858 were as follows: -- 1st Degree, Knight Templar; 2nd Degree, Knight of St. John; 3rd Degree, Knight of Palestine; 4th Degree, Knight of Rhodes; 5th Degree, Knight of Malta; 6th Degree, Rosae Crucis of Heredom; 7th Degree, Grand {485} Elected Knight Kadosh. To obtain a union of Bristol Knights with the Grand Priory of England that body in 1866 agreed to allow the practise of the old degrees of Heredom Kadosh, by its older Encampments, now termed Preceptories. Manchester revived the old Dunckerley degrees of Red Cross, Heredom, Kadosh, 1869-70. The trouble with Bristol led to a similar trouble at Bath in 1871, and they revived their old degrees together with the whole of the degrees which they had had from 1811 Of the Scottish Rite. In 1872 they received and certificated seven "Noble Knights" of the Manchester Chapter, and formed an alliance with them, their Certificates including the whole of England, Scotland, and Ireland and an alliance was formed. When Harry J. Seymour, the S.G.C. of the Cerneau S.G.C. of New York, was over in Manchester in 1872 he received as 33rd Degree of that System the writer, John Yarker, and on his return to New York had him created an Honorary Member, 15th November, 1872, and Representative of Amity, and the same was renewed in 1880 by his successor W. H. Peckham, S.G.C. 33rd Degree. On the other hand Dr. R. B. Folger established a S.G.C. in Canada with Bro. G. C. Longley as S.G.C. 33rd Degree, and, 23rd July, 1882, Hon. Membership was conferred upon Yarker with a request that he would send on two other names for the same rank. Again on the 11th July, 1882, Peckham established a 2nd S.G.C. 33rd Degree in Canada with Bro. L. H. Henderson as G.C. 33rd Degree. Canada had also two bodies of the Rite of Memphis which were united in 1882, and from the combined bodies Theo. H. Tebbs visited Manchester, and formal documents were drawn 12th January, 1884, since which time the Scottish Rite has been in occupation. It may be mentioned here that, January, 1903, Mrs. Annie Besant established in London a S.G.C. 33rd Degree, conferring all degrees from the 1st to the 33rd indiscriminately upon Men and Women; she received her constitution {486} from India, a S.G.C. which had its authority from a dissension in the S.G.C. of the 33rd Degree for France, Tilly's constitution. THE TEMPLAR. The new Templars assembled a Grand Conclave 27th February, 1846, and elected Sir Knight Charles Kemeys Kemeys Tynte as Grand Master, and revised their ritual, as a single ceremonial in 1851. On his death, 22nd November, 1860, the ensuing Grand Conclave elected Brother William Stuart who was Installed Grand Master 10th May, 1861. On the death of this brother in 1870 the Order was placed under H.R.H the Prince of Wales with H.M. the Queen as Grand Patron, and attempts were made to unite with Ireland and Scotland under a General Chapter, or Convent General, with National Grand Priories in each country, but Scotland posed as a superior System though they had accepted a Patent in 1811 from Edward Duke of Kent, the Grand Patron of English Templary during the Grand Mastership of Bro. Alex. Deuchar, and hence the full scheme fell through. Other changes in clothing, nomenclature, and ritual were introduced, which met with scant approval. On the 12th December, 1895, the Prince of Wales dissolved Convent General, which had been utterly without success, and was proclaimed Sovereign of the National Great Priory, and the Statutes of the Order were revised accordingly. England has had as Gd. Priors, Earl of Limerick, 2nd April, 1873; Shrewsbury, 8th December, 1876; Lathom, 5th October, 1877; Euston, 8th May, 1896. THE RITE OF MIZRAIM. As to its origin and history something may be gathered from the French historians of the Rite. It may be added that the Hermetic Scottish body named the Illuminati of Avignon was founded by Dom Pernetti, and Gabrianca, and thence spread to Montpelier in 1760. Gad Bedarride {487} of Cavillon went in 1771 to Avignon, where (he says) he was Initiated into Masonry by one Israel Cohen surnamed Carosse; and, after a few years, he obtained (the equivalent) 77th Degree, at Toulouse. In 1782 an Egyptian of the name of Ananiah visited Cavillon, and gave Gad an "Augmentation of Salary," which means a higher degree, and perhaps we owe to this "augmentation" the Talmudic and Cabalistic degrees of the Rite. In the troubles of the time, Gad became a Captain of Artillery at Nice, and here he united himself with G. M. Blanc, and became 87th Degree, and was afterwards made a Sovereign Grand Master, 90th Degree, at Naples, by G. M. Palambo. The great authority of the Rite, Marc Bedarride, together with his brothers Michael and Joseph were born at Cavillon in 1766, and Marc became a soldier, and was Initiated at Cesina, 5th January, 1801; at Paris he received the 18th Degree Of Rose Croix (his 46th Degree), and also the 31st Degree Of the A. & A. S. Rite, and he says the 70th Degree of the Rite of Mizraim. At this time the Chief of the Rite was Bro Le Changeur, of Milan, who is said to have systematised the 90th Degree in the year 1805. Ragon seems to have examined a certificate granted to B. Clavel in 1811 by a Chapter of Rose Croix meeting in the Abruzzes, and which Marc Bedarride signs as 77th Degree. In 1813 Milan granted Patents of the 90th Degree to a few brethren in Paris, and the Grand Orient accepted the authority, but on the 22nd December, 1817, the Rite assumed independence. Marc Bedarride himself states that he received the 90th degree at Naples, and he seems to have taken an active part in the Masonic Lodges of Italy and France. With varying fortunes the Rite continues to meet in Paris, and has recently exchanged Representatives of Amity with this country. Rebold says Jacques Etienne Marconis (surnamed de Negre), and founder of the Rite of Memphis, was at one time a member of Mizraim. The "Rite of Mizraim" was first cumulated and established in Italy in 1804- 5, and consists of 90 degrees, collected from all sources, and is not without value; it {488} was then taken to Paris by the brothers Bedarride. At one time it was looked upon favourably in this country, the Duke of Sussex was its recognised head in England; the Duke of Leinster in Ireland; and in Scotland the Duke of Athol was succeeded by Walker Arnott of Arleary, Esqre.; but eventually they came to an agreement to abandon the Rite. No doubt they were influenced in this step by financial difficulties in Paris; some one has observed that it needs the fortune of a kingdom to carry on a Rite of ninety degrees with the necessary splendour. Some of the Templar Conclaves continued to confer it till recently; in Italy and some other parts it has been reduced to 33 degrees, and designated the "Reformed Rite of Mizraim." In a quiet way it is still conferred in this country under its own Supreme Council. THE ANTIENT AND PRIMITIVE RITE. The "Rite of Memphis" has a similar record to that of Mizraim, and was established on the basis of the Rites of Primitive Philadelphes and the Primitive Philalethes; occult branches of the systems of Paschalis and St. Martin, in which the grades were not clearly defined, but each of the three sections into which they were divided had power to add any suitable degrees useful for its aims. An Egyptian system of Masonry was foreshadowed in the pamphlet of "Master of Masters," Paris 1815. Freemasonry had been introduced into Egypt by the armies of Buonaparte, and from thence, where it gathered some additions, was transplanted to Montauban in France, 1816, by the Brothers Marconis, Baron Dumas, Petite, Labrunie, Sam Honis of Cairo etc. After an interval of sleep it was revived at Brussels and Paris by Jacques Etienne Marconis, surnamed de Negre, son of Grand Master Marconis; its revival at Brussels took place in 1838, and at Paris in 1839, with the assistance of the elder Marconis, under the designation of the Ancient and Primitive Rite of Memphis divided into three Sections, and 95 or 97 degrees. At an early period it was introduced {489} into America, Egypt, and Roumania, the former Chartered a Sovereign Sanctuary for Great Britain and Ireland in 1872, and in the two latter countries it is the only Rite held in much esteem. It requires, in this country, that its neophytes should already be Master Masons, and in this year of grace is spread into almost all countries, with whom Representatives are appointed. It introduced the Rite into Germany in 1905, where it has numerous Craft Lodges, and Paris is in course of re-establishing itself. THE SWEDENBORGIAN RITE. The Swedenborgian Rite was revived in the United States and Canada by Brother Samuel Beswick. It consists of three elaborate and beautiful ceremonies for which the Craft is required. A Supreme Grand Lodge and Temple for G.B. & I. was chartered by Brother Colonel W. J. B. McLeod Moore, 33rd Degree, &c., of the Canadian body, on 1st October, 1875, with Bro. John Yarker as G.M. A Charter has recently been issued by this country for a body in Paris, and previously to Roumania and Egypt. MARK MASTER. In the old arrangement there were, as we saw, two ceremonies of Mark Man and Mark Master, and at its early establishment a cubic stone of the Craft was used, then changed to an arch key stone. There was also a Fugative Mark conferred upon Royal Arch Masons, as well as a Christian Mark. It has also been worked in conjunction with the degrees of the Wrestle, the Link, and the Ark. One version which was practised in Yorkshire last century, say 1780, is based upon the older Red Cross of Babylon and the Second Temple. The ceremonies must have arisen from the discontinuance by the Speculative Masons of the old Operative Mark. A Grand Lodge of the Degree was established by Lord Leigh in June 1856, and has now a very numerous following. {490} The present Ritual is a revisal of an old Aberdeen one; in Scotland the Marks are often hereditary. RED CROSS OF CONSTANTINE. This Order was revived in 1870; it had been formerly worked under Lord Rancliffe, and Judge Waller R. Wright; it enjoys consideration. Newcastle has not been dormant. ROSICRUCIAN ORDER. The Rosicrucian Order in IX. degrees was revived in 1866, chiefly by the exertions of Brother Kenneth Mackenzie, who had resided in Germany; it has made itself most useful to Freemasons by the publication of papers upon occult and abstruse subjects, of a superior kind, emanating from Scotland, Newcastle, York, and London. The first Supreme Magus was Bro. R. W. Little, whose successor was Dr. Woodman, and the present Chief is Dr. W. Wynn Westcott. THE CRYPTIC RITE. This is an American importation, and is the revision and rearrangement of certain ceremonies of the Ancient and Accepted Rite, as well as those of Mizraim and Memphis, and therefore was scarcely necessary in this country. THE ORDER OF ST. MARTIN. This Order has its Supreme Council in Paris, and its members are scattered all over the world. It has bodies in this country and a Sovereign Inspector and Delegate. Each of its members are supposed to contribute a paper annually upon the aims of the Order, and in affinity with those of its founder the Marquis de St. Martin. In Paris, its members are republishing the works of that author. ALLIED DEGREES. In 1884 a Grand Council of the Allied Masonic {491} degrees was constituted in London; taking over the Red Cross of Babylon; the Knight of St. Lawrence, which claims an operative origin; the Knight of Constantinople, an American invention; the Grand High Priest, a degree in part referring to the Head of a Chapter prior to 1838, and in part to the Chief officer of Knight Templar Priest; there is also the Secret Monitor, and other degrees have recently been added, such as the Red Branch Knights of Ulster. ORIENTAL SOCIETIES. THE SAT B'HAI. This is a Hindu Society organised by the Pundit of an Anglo-Indian Regiment, and brought into this country, about the year 1872, by Major J. H. Lawrence Archer. The name alludes to the bird "Malacocercis Grisis," which always fly by "sevens." It has seven descending degrees, each of seven disciples, who constitute their seven; and seven ascending degrees of Perfection, Ekata or Unity. Its object is the study and development of Indian philosophy. Somehow its "raison d'etre" ceased to be necessary when the "Theosophical Society" was established by the late H. P. Blavatsky, which at one time at least had its secret signs of Reception. AUGUST ORDER OF LIGHT. This Order was introduced here in 1882 by Bro. Maurice Vidal Portman. The Altar is that of "Maha-Deva," and had a Ritual of 3 degrees -- Novice, Aspirans, Viator. The writer arranged with Bro. Portman to amalgamate it with the Sat B'hai Rite of Perfection, but it seems to be continued separately at Bradford, Yorkshire, as the "Oriental Order of Light." Its early certificate adopted the forms of the Cabala, with which the Theosophy of India has some affinity. In the East ceremonial degrees are not valued, the object being the development of practical Occultism, which was the purpose of the establishment of the Order of Light, governed by a Grand Master of the Sacred Crown or "Kether" of the Cabala. The writer has a letter from Bro. Portman in which he says: "The Sat B'hai rituals are {492} without exception the finest and best suited to an Occult Order of anything I have ever read," and he leaves all arrangements in the writer's hands. ADOPTIVE MASONRY. This Chapter would be incomplete without some mention of Adoptive Masonry. Societies admitting females as members were established in France early last century, and spread to other countries. One of the first to admit ladies were the "Mopses," who reorganised after the Papal Bulls of 1738 against Freemasonry. The "Felicitaires" had a nautical character, and existed in 1742. In 1747 Brother Bauchaine, the Master of a Paris Lodge, instituted an Order, admitting ladies, called the "Fendeurs" or Woodcutters, modelled on the Carbonari a class of men who would seem to be a branch of the ancient Compagnnonage; the popularity of this Order led to the creation of others, to wit, of the "Hatchet," of "Fidelity," etc. This popularity induced the Grand Orient of France, in 1774, to establish a system of three degrees called the Rite of Adoption, with the Duchess de Bourbon as Grand Mistress of All France; the Rite has been generally adopted into Freemasonry, and various degrees added from time to time, to the number of about 12 in all. The "Ladies Hospitallers of Mount Tabor" added to the original plan, a recondite System called the Lesser and Greater Mysteries. The French Lodges of Adoption were patronised by the highest ladies in the land; and there is evidence that the Rite of Mizraim held androgynous Lodges in 1819, 1821, 1838, 1853; and the A. & P. Rite of Memphis in 1839; of these two last there are handsome certificates in the museum of the Lodge of Research, Leicester. America has a system of her own called the "Eastern Star" in 5 points. In all systems admissions are usually restricted to the wives, widows, sisters, or daughters of Master Masons. Scotland has attempted {493} the working both of the "Order of the Eastern Star" and "Adoptive Masonry," but not successfully. SUMMARY. To sum up this chapter, it advances that prior to Grand Lodges there were Masters of Masters and duly Passed Masters or Harods, who had controlling power over the ordinary Craftsmen, and that the chief Rites of the speculative system of which there is evidence may be thus summarised: -- 1. The Guild Rite of four working and three official degrees -- Judaic. 2. The Craft and their ruling Harods in the Co. of Durham. 3. Three Craft degrees, and the Red and Rosy Cross, Judaic and Christian. 4. Ancient Masonry of the Moderns, three Craft, and the higher degrees of Holy Royal Arch, Knight Templar, Priest. But outside all this, numberless degrees which we have not space to mention, in some cases derived from the Mystic Schools and adopted into the Masonic System. In many cases new degrees were but variants of the different Rites, readopted by others with a new name; the ruling degree of one Rite becoming a mere ritualistic ceremony in another. In other words, a constant revision by ignorant Rulers, making confusion worse confounded. {494}