circa 1295-1300

[teslacoils2006]

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."<<Vide
"Ars Quat. Cor." ii., p.141.>> 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.

In the Watson MS. the account given of a charge by St. Alban is
very full. It gives Athelstan for authority that "Amphabell came out
of France," and converted St. Alban to Christendom, he was Steward of
the King and built the walls of Verulam; cherished Masons, and "made
them good pay," and gave Charges "as Amphabell had

brought them out of France."

Edwin (son of Athelstan) purchased from his father the right of
Assembly and "correction within themselves," and held an Assembly at
York.

The style of Cbarges differ from the "Cooke MS.," and yet allusions
are made in these legends to "Books of Charges," as if existing, which
embrace Nimrod, Solomon, Euclid, St. Alban, Athelstan.

A general series of Charges has been collected out of these, which
do not differ so much in substance from the Saxon Charge, as they are
differently arranged. Certain of the Points, such as duty to King, and

Church, and Employers, are Charges to "Masons in general." There is
also no distinction between Masters ARTICLES, and Fellows POINTS, but
this might be work of a later Scribe.

Stewards of the Lodge, Chamber, or Hall, are mentioned as in the
"Regius MS." The "Cooke MS." may have an imperfection, as the duties
appear but not the word Steward, to which evidently the duties are
intended to apply.
COOKE MS.

In the Cook MS. the Charge and account of St. Alban is much
abridged. It says "soon after that came St. Adhabell into England, and
converted St. Alban to Christianity, who gave them Charges," . . . "And
after that there was a worthy King in England that was called
Athelstan, and his youngest son

loved well the Science of Geometry, . . . wherefore he drew him to
Council and learned the practice of that Science to his speculative,
for of speculative he was a Master, and he loved well Masonry and
Masons." It is an abridgement of the "Watson MS.," and goes on to say
that this unnamed son purchased a free Patent of the King "that they
should make Assembly when they saw a reasonable time." This omission
of the son's name, partially avoids

{349}

a difficulty, as Athelstan had no son, but he had a younger brother
Edwin, who went to sea in a leaky boat and was drowned, and in later
times attempts were made to fix his death upon King Athelstan. The MS.
concludes with the remark that as to the manner of Assembly "as it is
written and taught in the Book of our Charges wherefore I leave it at
this time."

The author attaches an actual Book of Charges, which is admittedly
of an older date than the Preface of the MS. to the point at which it
leaves off.

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
communicate 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 Provost, 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 Craftsmen, 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.<<Trans. Ro. Inst. of Brit. Arch. 1890.>> 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.<<Vide "Royal
Mas. Cyclo." -- Mackenzie.>>.

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.<<Richardson's Border Table Talk, i, p.
219.>> 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.<<Freem. Quart., engd., 1850, p.
330>>

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.<<A copy
in Scottish Freemason, Aug. 1894.>> 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.<<Gould's
"Hist. Freem." i, p. 151.>>

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."<<Vide Ars Quat. Cor. vii, pp. 55-8.>> 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."<<Vide Ars Quat. Cor. vii, pp.
55-8.>> 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.

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

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 BARON

OF YORK, 1663.

JOHN DRAKE. JOHN 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.<<Vide Ars Quat. Cor. 1897. But see full arguments in the
History of F.M. in Cheshire, by Bro. John Armstrong. London, 1902.>>
{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.<<Vide Hist.
Freem., R. F. Gould.>> 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.<<Vide "Kneph;"
also Gould's "Hist. Mas."; also a "West Yorks reprint.">>

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.<<Vide Kneph; also Gould's Hist. Mas.; also a West Yorks
reprint.>> 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."<<Vide Kneph; also Gould's Hist.
Mas.; also a West Yorks reprint.>> "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.

I° Apprentice, received by a ceremony similar to the I° 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.

2° 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 2° of modern Freemasonry.

3° 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.

4° 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 3°. The
two sections, however, are found in the degree of Mark Man and Master.

5° 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.

6° 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.

7° 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, .

Interlopers break in and spoil your Devices, :

Your Giblin and Squares are all out of Door, :

And Jachin and Booz shall be secrets no more." .
[Old members

are being

swamped.]

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° system, and is headed with a

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: --<<Gould's Hist.
Frem. -- Appendix.>>

"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 ; 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.<<Vide Ars Quat. Cor. vi, p. 42.>>: --

"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 here you see,

To mind you of mortality."

"Behold great strength I I by Herod fell,

But 'stablishment in heaven doeth dwell."

"Let all your acts be just and true,

Which after death gives life to you,"

"Keep round within of your appointed sphere,

Be ready for your latter end draws near."<<Vide Ars Quat. Cor.
vi, p. 42.>>

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 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.