The Discrepancies of Freemasonry

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OF WISCONSIN.
H3812
THE
DISOREPANOIES OF FREEMASONRY.
Q
“ The marvel is not, nor should be, that inconsistencies and, I may
say, seeming absurdities, have become mixed up with the traditions
of Masonry, but that there should be no more of them, when we
reflect that these traditions have been handed down orally through
so many generations."—Bro. Yates, U. S.
THE
DISCREPANCIES 0F FREEMASONRY
EXAMINED DURING
A WEEK’S GOSSIP
WITH THE LATE CELEBRATE!)
BROTHER GILKES AND OTHER EMINENT MASONS,

0N SUNDRY OBSCURE AND DIFFICULT PASS/ICES IN
THE ORDINARY LODGE LECTURES, WHICH,
A LTHO UGH OPEN QUESTIONS 1N
GRAND LODGE,
Constz'tute a Sauree 0f Doufit and Perplexz'ty to 1/1: Crafl.
BY 'rHE
REV. G. OLIVER, D.D.

Past 14!. RS. Grand Commander S. 6.1.6. 33°far England and Wales :
Past D. 6.1”. Q)‘ the Grand Lodge qfMassat/mselfs;
Past D. P. GJlL/br Lincolnx/zire.\
Honorary lllember ofnumerous Lodges and Literary SMietz'es
in every quarter aft/1e Globe:
AUTHOR OF “THE REVELATIONS OF A SQUARE-" “THE BOOK OF THE LODGE-"
“ HISTORICAL LANDMARKQ," ETC. ETC.
“ Jucundi acti labores."—C1cmo.
with flumsruus iBiagramz.
LONDON:
JOHN HOGG & 00., PATERNO
uDcccLxxv.
[All rights reserved]
PUBLISHERS’ NOTE.
-—-=<» _
THIS posthumous work by the late Rev. G.

OLIVER, D.D., so Widely and deservedly known
by his numerous Masonic Writings, is printed
verbatim et Zitemtim from his hitherto unpub-
lished MS.
The opinion of several distinguished Free
masons, competent to advise in such a matter,
was, that the Work should not be revised, added
to, nor in any Way altered. This opinion has
been the more confidently acted upon, as the
MS. bears evidence of having been very care
fully revised by the Doctor’s own hand, and
there is his own statement to the effect, that
both the plan and treatment of the book had
been Well matured.
LONDON, November 1875.

ADVERTISEMENT.
__.<>-__
THE plan of the following work was originated in

1840, and the greater part of it written during the
same year; but other occupations of a more press
ing nature intervening, it was laid aside in an
unfinished state, and forgotten. Having recently
been exhumed from amongst the disjecta membra
of a chest of neglected papers, I felt sufliciently
interested to give it a careful examination, and
found it, with some trifling emendations and cor
rections, not unworthy of being made public for
the edification of the Craft. 111 this avowal, it will
be seen that I have some confidence\ in my own
judgment; which I should doubtless have prudently
withheld, if I had not the authority of a sound
and able critic for my guide. Horace directs
“ Si quid tamen olim
Scripseris, . . . nonumque prematur in annum,
Membranis intus positis, delere licebit
Quod non edideris. "
If, therefore, this great poet considered nine

viii ADVERTISEMENT.
years a suflicient period to enable an author to

judge correctly respecting the merits of his own
productions, I may surely, without the imputation
of vanity, claim the same privilege after a lapse
of more than double that period.
The work, however, must speak for itself. It
embraces a great variety of subjects, many of
which have excited doubts, and some, controversy.
The reader will find them discussed fairly and
impartially ; and it is hoped that the results will
be sufliciently intelligible to secure the approval
of all candid and impartial Brethren. Discrepan
cies in Masonic work are of common occurrence in
many of our Lodges, and it will not be esteemed
a supererogatory labour to reconcile them with
each other by a process that may remove difliculties,
and explain apparent contradictions in a reasonable
and satisfactory manner.
GEO. OLIVER.
INTRODUCTION.
Dzfiioulties.
Discrepancies.
Rectification of Anomalies.
.Masonic Progress.
Varieties in the Ritual.
Uniformity desirable.
Desnltory Inquiries.
INTRODUCTION.
inspired Apostle, 1800 years ago, predi
cated that “the body is not one member,
but many. If the foot shall say, Because I am
not the hand, I am not of the body; is it there
fore not of the body? And if the ear shall say,
Because I am not the eye, I am not of the body ;
is it therefore not of the body? If the whole
body were an eye, where were the hearing? If
the whole were hearing, where were the smelling?
But now hath God set the members every one of
them in the body, as it hath pleased Him. And if
they were all one member, where were the body?
But now are they many members, yet but one
body. And the eye cannot say unto the hand, I
have no need of thee: nor again the head to the
feet, I have no need of you.” 1
In like manner, if every person were possessed
of the same taste, or rather a taste for the same
pursuits, the world would be insufferably dull, and
life a very insignificant affair. If all men were
fond of chemistry, or music, or Freemasonry, or
1 1 Cor. xii. 14—21.
4 THE DISCREPANCIES OF FREEMASONRY.
topography, or boating, or antiquities, or any

other kindred metaphysical or practical study,
what would become of agriculture, trade, commerce,
or the mechanical arts by which our worldly wants
are supplied? And, on the other hand, if mechanics
or any handicraft employment formed the univer
sal bent of human predilections, the ideas of man
kind would be chained to the earth, and have no
scope for those intellectual meditations which are
afforded by the refinements of science.
We all ride our respective hobbies; and so long
as we do not cross and jostle each other, but
pursue our course with a steady and sober pace,
society will be benefited by the arrangement.
The learned chemist must not turn up his nose at
the eloquent preacher, nor the political economist
despise the more humble Freemason, because each
and all are fulfilling their peculiar destination,
and working out, by a simultaneous movement,
those beneficent purposes which the Author of
all good has designed for the universal benefit of
His creatures.
“You are an enthusiast in Freemasonry,”
said a friend. It is admitted; and what then?
Faraday as an enthusiast in \-chemistry, Tennyson
in poetry, Napier in war, and Palmerston in
statecraft;—would any one of these censure me
for puerility, or would they allow me to ride my
hobby in peace? Which of them would cast the
first stone? I do not condemn my friend the
agriculturist, after he has failed thrice on as many
good farms, for becoming a theorist and instruct
ENTHUSIASM IN FBEEMASONRY. 5
ing others to do what he has signally proved him

self incapable of effecting in his own person;
because every practical farmer will judge for him
self, and will scarcely be prevailed on to follow the
directions of such a teacher, if they differ widely
from the results of his own experience. I do not
condemn the politician for fixing his eye with a
steady and undeviating gaze on the sweets of
ofl‘ice, because his enthusiasm cannot fail to re
dound to the good of his country in some shape
or other. Let all those, therefore, who consider
Freemasonry a trivial and frivolous pursuit, apply
the same rule to me, and I ask no more; for I
consider it to be a science as well entitled to the
application of a leisure hour, as many others
which are honoured by the world with a more
exalted estimation.
One cogent reason why Freemasonry is so little
known amongst mankind, consists in the difliculty
of entering on a full and explicit explanation of
those portions of the system which expediency
requires should be kept secret. It is founded on
[eges non scripta, and its most arcane divisions
are necessarily transmitted orally. Our brethren
of the last century entertained such a nervous
dread of any improper exposure, that successive
Grand Lodges prohibited, as far as their power
would justify, the publication of any works on the
subject, and assigned this reason for the policy :
“ That considering the flourishing state of our
Lodges, where regular instruction and suitable
exercises are ever ready for all brethren who
zealously aspire to improve in Masonical know

ledge, new publications are unnecessary on a
subject which books cannot teach. Indeed, the
temptations to authorship have effected a strange
revolution of sentiments since the year 1720,
when even ancient manuscripts were destroyed,
to prevent their appearance in a printed Book of
Constitutions! for the principal materials in this
very work, then so much dreaded, have since been
retailcd in a variety of forms, to give consequence
to fanciful productions that might have been safely
withheld, without sensible injury either to the
fraternity, or to the literary reputation of writers.”1
This prohibition has, however, been wisely
removed, and both the late and present Grand
Masters have given the high sanction of their
names to publications on Masonry which have
effected a wonderful reformation in the Order, and
conferred upon it a new and more estimable posi
tion in the opinion of mankind. Numerous mis
conceptions have been removed, objections refuted,
popular errors exploded; and a gentleman may
now avow himself to be a Mason, without being
subjected to the sarcastic censure of his enemies,
or the ridicule of his friends.
Still, the explanation of Freemasonry, as a per
fect science, is diflicult of execution, from the bar
which is imposed on the conscience of every
_ initiated person. Some things necessarily appear
dark and uncertain, because of the noli me tangere
which is placed upon them. The terms which
1 Noorth. Coast, p. 347, n.
FREEMASONRY AS A PERFECT SCIENCE. 7
enlighten the Craft are unintelligible to the

cowan. The world cannot understand a proposi
tion which may be familiar to the fraternity. And
yet, even the latter, unless they have devoted their
time and attention to the subject, will frequently
find themselves wanting when certain truths are
propounded that the accomplished Mason easily
comprehends.
It is true there are many intricate passages in
the system of Freemasonry that are calculated
to embarrass the most zealous and indefatigable
student, and to deter a superficial reasoner from
pursuing an investigation which abounds with
difficulties that appear to be insuperable. Many
of these stumbling-blocks, however, are only ima
ginary, and arise from the common error of mis
taking the ideal for the real.
Freemasonry is avowedly a symbolical institu
tion; and it requires a tolerably correct insight
into its nature and properties, and an intimate
acquaintance with its arcane machinery, to enable
any one to determine the true interpretation of
its mysterious facts and doctrines, and to dis
tinguish what is simply intended to be an emblem
or type of some hidden and sublime mystery,
from that which is to be accepted as the literal
and grammatical meaning of the words in which
the fact or doctrine is clothed.
It will not appear to be a very high recom
mendation of Masonry, when we admit that the
most eminent and learned Brothers differ toto caelo
on the interpretation of some of our most recondite
8 THE DISCBEPANCIES 0F FREEMASONRY.
propositions. But this does not in reality impugn

the integrity of the general system, or detract, in
the slightest degree, from its utility or excellence;
because, if the validity of such an argument were
admitted, the truth of our most holy religion
might also, on the same principles, be called in
question; for no differences of opinion on Masonic
subjects are at all comparable to those which exist
respecting the terms and conditions of salvation,
although they are all founded on a Gospel that con
tains the pure and unadulterated fountain of truth.
The exception confirms the rule. Freemasonry,
according to the definition promulgated amongst
the Craft by the authority and under the sanction
of our present Grand Lodge, is “ a beautiful sys
tem of morality, veiled in allegory, and illustrated
by symbols.” Now these very terms exemplify
the nature of the institution, and rationally ac
count for the diversity of opinions which exist
amongst the Craft ; serving at the same time to
excite the energies and stimulate the curiosity of
those brethren who possess suflicient perseverance
to trace with patient assiduity effects to their
causes; and to investigate truths which are veiled
in allegory, by applying the only key which is
capable of illustrating them, viz. , the interpreta
tion of symbols.
No institution can be essentially damaged by
any differences of opinion that may exist amongst
its members ; because they do not usually originate
so much from a defect in the constitution of the
society, as from the imperfection of the human
THE NATURE OF THE INSTITUTION. 9
mind. The friends of Job intended to give him

consolation under his infirmities and privations,
but they failed for this very reason, that they
viewed his afflictions through a false medium, and
consequently entertained an opinion on the cause
of his sufferings which was hostile to the truth.
Thus being led astray, their intended words of
comfort became a reproach; and they sinned
against God while they firmly believed they were
magnifying His perfections. So feeble is the
mind of man when attempting to grasp the dis
pensations of the Most High!
The system of Freemasonry undoubtedly con
tains anomalies, difliculties, and inaccuracies,
which appear to be insurmountable; and some
of the discrepancies have been repeated and
dilated on with such pertinacity for a series of
years, that great multitudes of the fraternity be
lieve them to be indubitable facts ; and are ready
to gird up their loins in their defence, whenever
they find a brother bold enough to question their
integrity. Some of these antiquated senilities are
absurd, and others are not only antagonistic to
the truth, but absolutely irreconcilable with it.
This argument is not urged for the purpose of
extenuating any peculiar imperfection in the Craft,
because no human institution is without its de
fects; but to evince what inconsistences the mind
of man may be induced to embrace by reiterations
frequently repeated ea. cathedra, and never by any
chance impugned; as a continual dropping of
water will penetrate the hardest marble.
Under these circumstances, it is conceived that

an attempt to harmonise the conflicting passages
in our Lectures, where it is possible, and to ex
plain them when really irreconcilable, will be an
acceptable service to the Order, for which all
judicious brethren will doubtless be grateful; for
the day has arrived when Freemasonry must either
show itself on a par with other scientific com
munities, or degenerate in the scale of social in
stitutions, and take its place beside the Odd
Fellows, Foresters, and other societies which, in
reality, are more effective for the prompt and
permanent mitigation of human suffering than our
own, because they are differently constituted, and
embrace a more accurately defined principle of
relief. If Freemasonry be not scientific, it is—
what I once heard predicated of it by a learned
and wealthy barrister, a MP. and provincial
Grand Master to boot—“ nothing better than a
gross imposition and a worthless humbug I ”
The attentive brother may, it is true, find in the
Lectures, as they are periodically delivered in our
Lodges, much to admire, and much to engage his
attention, to employ his mind, and to interest his
feelings ; but he ought to obtain something more
than this, or the high fee has been paid in vain.
He requires some information and advice which
will make him a wiser anda better man ; and this
he will find in many of our most eflicient Lodges,
if his good fortune shall have directed him right
in the selection; although this is onlya matter
of choice in the metropolis and other large towns;
MASONIC DIFFICULTIES. 11
for in small country places he must perforce take

his Lodge as he finds it, because the Constitutions
of Masonry leave him little option of initiation
elsewhere.
We are continually hearing complaints of
anomalies which no one endeavours to reconcile
or explain, under the impression that they are
absolutely inexplicable, and that all attempts to
render them distinctly intelligible would be use
less. .If I were to insert all the letters I have
received on the subject of Masonic difficulties,
with my replies, the contents would fill a
moderately-sized volume. Still the system goes
on without improvement, and men submit to
the propagation of error because some are indif
ferent, and. others are not agreed about the
correct mode of rectifying it. This was the
opinion of Bro. Gilkes; but though he effected
some slight revision of the Lectures, he did not
possess sufi‘icient moral courage to touch the
main points of difliculty, and allowed them to
slide on without amendment. He was a modest
man—doubtful of his influence, and uncertain
whether his attempts at a reform in the system
would be taken in good part by the authorities,
whom he was nervously fearful of offending;
although he might have justly concluded, that
any suggestion for the correction of errors or
the adjustment of doubts, urged with humility
and firmness, would have been met with a spirit
of approval by Grand Lodge, and of gratulation
by the fraternity at large.
12 THE nrscunraxcms or FREEMASONRY.
The times in which we live are fortunately

distinguished by a general education of the
people. Thus the tone of society is raised, a
habit of thinking implanted in the mind, which
was unknown half a century ago to a vast
proportion of our countrymen; and this induces
them to hesitate, and inquire, and examine,
before they receive doubtful assertions in lieu of
actual facts, or permit the substitution of specious
arguments for sound and healthy doctrines. The
day is rapidly passing away when such delusions
can be practised with safety. Nothing short of
accurate historical truth will be found to satisfy
the coming generation; and if Freemasonry is
to survive to the close of the present century,
and not to be referred to in the year 1900 as
a forgotten tradition, it must be effectually
weeded of its errors.
Barruel, at the conclusion of the last century,
pronounced it to be “a war against Christ and
His altars; against kings and their thrones; hating
Christ and His religion, detesting all sovereignty
and pon’er, except that of the people.” And the
edict of the Archbishop of Malta, issued in
the year 1843, reiterates the hateful charge.
He asserts, that “Freemasonry is a teacher (y'
impiety, confounding light and darkness, a dis
turher of all rule anal order; whose members have
no veneration for religion, no esteem for authority
ecclesiastical or civil, and at rear with all that
can render human society honourable, happy, and
tranquil.” If this vile character is not to be
PASSIVE INDIFFERENCE. 13
confirmed—if it is to be proved false and ground

less—fact must take the place of fiction, and
legend be replaced by historic verity.
Nor would it be amiss to inquire what benefit
we derive by retaining faults which ought to have
been exploded years ago. How they passed
through the ordeal of Dunckerley and Preston
it would be diflicult to say; but it is evident
that they still remain to deform the system,
and leave it open to the attacks of the cowan
and anti-mason, without furnishing the means
of defence ;—for, in fact, they cannot be vindi
cated either by argument or credible testimony.
At the revival in 1717, the philosophyjof the
Order was seldom considered, and our facetious
brethren did not think it worth their while to
raise any question respecting the validity of our
legends; nor did they concern themselves much
about the proofs of our traditions. Their
principal object was to pass a pleasant hour in
company with a select assemblage of brethren;
and that purpose being attained, they waived
all inquiry into the truth or probability of
either the one or the other.
But this passive indifference is not adapted
to the present Lenlightened era. The newly
initiated brother requires full information on
all subjects which are brought under his notice,
and demands a valid reason for the deductions
which are pressed upon' him from the Chair as
the infallible dictates of truth. And if proofs
and evidences be not forthcoming, he turns
14 THE DISCREPANCIES 0F FREEMASONRY.
away in disgust, and pronounces Freemasonry

to be an imposition altogether unworthy of
notice. This occurs, it is true, but seldom:
yet, as intelligence increases, it will become very
prevalent, and the science will undoubtedly
suffer from the negligence of its administrators,
if they allow ambiguities to exist which might
be so easily removed.
By the articles of war, it is an unpardonable
offence in a commander to occasion a wilful
destruction of life by defending an untenable
position. And the principle that dictated this
humane law is perfectly just and conservative.
In such a dangerous position are those persons
placed who strive to maintain what they consider
to be the integrity of Freemasonry, with all the
errors which a succession of dark and super
stitious ages have accumulated on its head—
fact and doctrine equally untenable; the former
at variance with Scripture, the latter at' issue
with reason, and both irreconcilable with historic
teaching.
The inevitable question again recurs—Shall we
rectify or retain them? The old laws of Masonry
are averse to any change. Alter not the ancient
Landmarks. This decisive sentence has been
pronounced ex cathea'm by our Grand Lodge on
every revision of the Constitutions. But what if
the ancient Landmarks be erroneous or untenable?
The Grand Lodge has virtually, though not ofli
cially, pronounced an adverse fiat on the subject,
by actually altering several old Landmarks which
DELUSIVE ARGUMENTS. 15
appeared to stand in the way of improvement, and

the adaptation of ancient Masonry to modern re
quirements. A precedent, which ought not to be
overlooked when the further advancement of the
Order to meet the demands of an improved system
of education, and a more acute state of the human
intellect, is contemplated; and it is greatly to be
regretted that the Lodge of Reconciliation omitted,
at the same time, to effect a complete reform, by
weeding the science of all its anomalies, and re
conciling its apparent contradictions.
It will not be an overstrained supposition to
predicate, that special pleading may be successfully
arrayed against this line of argument; It may be
urged that the system of Freemasonry is unalter
able——the same yesterday, to-day, and for ever
that to change its substance would destroy its
essence—that the ancient Landmarks have not
been defined with suflicient distinctness—and that
any alteration of its constituent parts would defeat
its integrity as a whole, and then it would become
a new order, and its ancient denomination as a
Freemasonic society would be swallowed up and
lost.
But such arguments are simply delusive. The
same might have been said—and we believe was
said—by the old chemists, when the first intima
tion of the power of steam and gas was made public.
The improvements in one department of chemistry
formed a basis for the extension of others, and the
science, as now known and practised, would excite
the astonishment and admiration of Bacon, Avi- '
_'-w~nv__.~rr-w——
cenna, Geber, Lully, and all the sages who hoped

by its assistance to become masters of the philoso
pher’s stone or the elixir of life. But the acquisitions
of chemistry were far beyond their reach; and the
most famous chemists and alchemists of antiquity
would run mad with delight, if they could rise
from their graves and witness the scientific experi
ments of a Liebig or a Faraday.
Again, have the sciences of medicine, electricity,
politics, or agriculture, forfeited their distinctive
character by modern improvements? Have they
degenerated in the estimation of mankind? Or, on
the contrary, have they not risen higher in public
opinion? Are they not more courted, more praised,
more honoured, and more highly regarded by all
classes of the community? Undoubtedly they are.
And in like manner, if Freemasonry were relieved
of the weight that keeps it down—if its fictions
were banished and replaced by truth—if its symboli
cal fables were correctly interpreted, Freemasonry
would become a mirror to reflect an honourable and
honest man.
Can any brother, under these circumstances,
render a valid reason why the Order has been con
signed to an inactive existence for the last fifty
years? Does any one know why it has stood still
for such an extended period? Or, if not actually
quiescent, at least why it has been solely indebted
to subordinate means for its slow and reluctant
advancement in this country? Have the Lodges
increased in numbers during the above period?
They would have multiplied tenfold if the exten
IGNORANCE AND ROUTINE. 17
sion of the system, and its adaptation to the grow

ing intelligence of the people, had been promoted
and encouraged by authority, after the example
of the United States. The wonderful increase of
mechanics’ institutions and reading-rooms is a
type of what Freemasonry would have been, if our
rulers had given the impulse to its literary aug
mentation, and accorded a public expression of
their disinterested favour to every brother who has
contributed to its advancement. But it is to be
feared that a monopoly of patronage and honours
will continue to be heaped on those who are averse
to any improvement either in doctrine, discipline,
ceremonies, or detail; and would keep us system
atically peddling in the dark and dismal regions
of ignorance and routine.
But the day will undoubtedly come, when the
fraternity, with a voice not to be resisted, will
clamour for a change from worse to better—from
words to things—from profession to action; and
will succeed in effecting it too. Men will not
always remain satisfied with the same dull round,
like a blind horse in a mill, confined in trammels
which he can neither alter nor destroy. As in
telligence increases, the inspiration will illuminate
the masses, and the brethren will unite to burst
the bonds which at present limit their inquiries,
and be indeed FREE. They will enforce their
claims to the prerogative of self-judgment, and no
longer endure the debasement of being Freemasons
only in name. As it has been observed on another
occasion, there can be no doubt but we shall have
B
18 THE DISCREPANCIES OF FREELrIASONRY.
to wait for the result; and when it comes, it will

probably assume a form of grandeur and compre
hensiveness which has never been anticipated. All
experience has shown that there is no such sub
division in the domains of genius as in the work
shops of mechanical art. When the inspiration
once comes down, it lights many kindred studies.
When the Greek had attained the idea of beauty,
he carried it out in everything. His poetry, his
philosophy, his temples, his statues, his language,
his very dress, could not but be beautiful. We
might almost venture to say, that there never
was that sudden burst of genius which constitutes
what is called an Augustan era, without the light
penetrating into every corner of the human mind.
Progress was the sacred dictum of the Creator,
when this teeming world was formed out of chaos.
The first inhabitants sought out caves and hollow
trees to shelter themselves from the inclemency
of the weather, As mankind advanced in know
ledge and experience, these cheerless dens were
exchanged for wattled huts covered with turf; in
other words, caves constructed by art; but how
many ages of gradual intellectual improvement did
it require before the Freemasons were able to bring
to perfection the fanes of Greece and Rome, or
the more chaste and elaborate productions of
Christian architecture with which our ancient bre
thren have dignified and adorned the European
cities? From the creation to the present time, the
works of nature and art have exhibited a uniform
-scene of constant progression.
PROGRESS, 'rna SACRED moron. 19
The life of the vegetable creation is limited to

the brightest part of the year. During the whole
of that period, it continues in a state of regular
transition. From the bud to the leaf; from the
leaf to the flower ; then the nascent fruit ripening
gradually to perfection. And when all the ends
of its existence are accomplished, it yields to the
universal fiat of nature and expires; to be re
newed again with a renovated world. Nor is man
exempt from the same gradual regeneration. The
newly-born infant possesses no consciousness. It
can neither think nor speak. As it advances in
years, the intellect becomes developed; but much
training is necessary before it attains its utmost
limit. Indeed, the life of man is one continued
effort to improve his mental powers; and by a
series of progressive steps to advance towards that
final point which can only be improved by an
entrance, through the gates of death, into a state
where all his doubts will be resolved, and perfect
knowledge crown his laborious exertions with their
exalted reward. \
Take the creation, in whatever point of view it
may present itself to your notice, and the same
order of constant and uniform progression will be
visible. Everything that breathes or vegetates is
in a perpetual state of improvement or decay. It
is the universal law of nature; a law so unalter
able, that whatever is opposed to it will be over
thrown, trodden underfoot, and forgotten. Nihil
est aliud magnum quam multa minuta. There is
only ONE that is the same yesterday, to-day, and
for ever ; and that is JEHOVAH, T. G.A. O.T. U. Can

Freemasonry safely claim the attributes of the
divinity? Can it say without sin—“ The heavens
and the earth shall perish, but I shall remain;
they shall wax old as doth a garment, and as a
vesture shall they be folded up and changed; but
I AM the universal principle of nature, always the
same, and my years shall not fail”? Perish the
thought! Freemasonry is of human origin, and
consequently not universal, but subject to those
laws and ordinances which have been appointed
by T.G.A.O.T.U. to regulate the proceedings of
humanity. And if it withholds its concurrence
with this inevitable dispensation—its lot is deter
mined, and its days are numbered.
But we anticipate a more honourable and satis
factory career for our noble order. An example
has been transmitted to us by our brethren of the
last century of the necessity and usefulness of
improvement in its details; and although pro
gression in the science did not constitute one of
the subjects of discussion amongst them, yet they
have bequeathed to us several different forms of
Lectures, each rising in interest and intelligence
above its predecessor. The first of these was a
short examination or catechism used at the revival
in 1717; and the last was the noble code of Lee
tures which were promulgated by our intelligent
Brother Preston in the year 1772, which remains
unimproved at the present day, although a new
formula was enjoined by our Grand Lodge in 1813.
Hence it appears, that during fifty years in the
QUESTION or REFORM. 21
last century, in the absence of any hypothesis urg

ing the benefit of progress, seven revisions of the
Lectures were made and adopted by our rulers;
while, with all the advantages of education, intelli
gence, and the example of improvements in all other
arts and sciences, we have been contented to plod on
for a corresponding fifty years, repeating the same
parrot-like formula without alteration or addition,
until it becomes a wonder that Freemasonry has
not been \abandoned, and left to its fate many
years ago. '
It would be a wise policy to revise the Lectures
of Masonry once more, and adapt them to the
requirements of an age when education has sharp
ened the intellect, and reading and reflection
have elevated the understanding. There are, it
cannot be denied, certain repulsive discrepancies
and anomalies in Freemasonry, which are calculated
to startle a newly-initiated candidate, in this era
of general knowledge; and it is an axiom of uni
versal application, that when a prospect of reward
ceases, zeal subsides, and vanishes away. When .
any particular subject elicits divers irreconcilable
opinions from those who\ are not only reputed to
understand it, but are actually appointed by their
cmzfre.res to explain it to others; or, when the
Master of a' Lodge is candid enough to express his
ignorance, no other result can be anticipated than
the withdrawal of the inquirer from a community
that professes an adhesion to certain facts or
traditions which can neither be exemplified nor
explained. Why then are they retained? The
22 THE DISCBEPANCIES OF FREEMASONRY.
soil is not barren, but in a high state of produc

tivencss ; it only lacks cultivation. The stumbling
blocks want removing without an invasion of the
ancient Landmarks of truth; for it is abundantly
evident that the anomalies have been accumulating
for a century and a half, and few of them can be
traced to the times of pure and primitive Masonry.
The Landmarks adopted in early times are com
paratively few in number, and might be enu
merated in a small space, if such a proceeding
were not foreign to my purpose.
But the real question at issue, I am appre
hensive, is this, How is such an extensive reform
to be accomplished? What machinery will be
requisite to carry it out to the general satisfaction
of the Craft? As I have pointed out the evil, it
may be naturally expected that I shall also fur
nish the remedy. This, however, may not be quite
so easy. I have already described the perfect
principle on which I should rejoice to see Free
masonry placed; viz., that the unities should be
strictly preserved. But as I fear that such a re
sult is impracticable in the present state of the
laws, I am far from recommending it. Under
such a process, it would forfeit its attribute of I
antiquity and become a new system. But much
improvement might safely be made in the details.
Every institution, to be perfect, should be
consistent with itself; and I am afraid, from the
principles just enumerated, that this can scarcely
be said of the present arrangement of Freemasonry.
And hence, in my zeal for the Order, I have taken
now TO PROCEED. 23
the liberty of pointing out its anomalies, that the

attention of the Craft maybe fairly attracted to
the subject, in the hope that all will unite in a
simultaneous endeavour to place Freemasonry on
such a foundation, that it may constitute the un
mixed pride of its friends and defenders, and defy
the malice of its traducers and foes, if any such
are still to be found amongst those who are in
different to its progress.
1 am willing to admit that many difliculties are
opposed to the satisfactory arrangement of the
various matters at issue in this important inquiry,
But I am decidedly of opinion, that if a com
mittee were appointed by the Grand Lodge,
including delegates invited to act upon it from
the sister Grand Lodges of Scotland and Ireland,
with ample powers to inquire into all the ana
chronisms and discrepancies of Freemasonry, and
report upon them seriatim, much benefit would
ensue from their deliberations. And although an
attempt at legislation to promote uniformity would
appear to involve a suspension of that fundamental
law of the Order which prohibits any alteration of
the old Landmarks; still, as many of the points of
difference were not included in the original sys
tem, it would remain an open question, whether
by. reconciling these heterogeneous materials, the
real Landmarks of the Order would be at all in
volved. I shall decline pronouncing any positive
opinion on this point, but leave it entirely to the
decision of the Craft.
The experiment is worth trying. But should
the adoption of some such measure be considered

expedient, the Grand Lodge would not be expected
to pledge itself to the absolute sanction of an
incipient report of the committee, which could
scarcely be free from errors. It would be com
petent to receive the report; but I should doubt
whether, in a matter of such vital importance to
the Craft, that section of it which usually assembles
at the quarterly communications in Freemasons’
Hall, consisting chiefly of the Masters and Wardens
of the metropolitan Lodges, would be willing to
decide this great question, without a formal ap
peal to such members of Grand Lodge as reside
in the provinces, comprising a great majority of
its body.
At this stage of the proceedings, the report
would be naturally transmitted to each province,
for the consideration of local committees, consist
ing of the Masters and Wardens of Lodges under
the P. G.M., with any other scientific brethren out
of oflice whom he might think expedient to
associate with them. The reports from each of
these minor bodies, being transmitted to Grand
Lodge, should be subjected to a new committee
for collocation and revisal, and embodied in a
general statement of the entire results. A draft
of this being forwarded to all the provincial com
mittees for their approval, the delegates from the
two sister Grand Lodges meanwhile taking the
necessary steps to secure the concurrence of the.
different Masonic bodies under their respective
constitutions, should be finally submitted to the
SATISFACTORY RESULTS.
Grand Lodge, at a general meeting especially

convened for that purpose, who would then pro-.
ceed to pass the same into a law, which should be
for ever binding on the whole fraternity in every
part of the globe, under the jurisdiction of the
three British Grand Lodges; as it would be the
concurrent production of their united wisdom and
research.
This object being secured, the subsequent
arrangements would be easy. Communications
should be forwarded to every Grand Lodge in
the United States of America, and those of the
continent of Europe, accompanied by a detail of
the progressive steps which had been taken for
the purification of the Order; recommending the
alterations to their notice, and inviting their con
currence. And as there appears to be a universal
desire throughout the whole Masonic world for
some uniform system of working, an opposition
to the arrangement could scarcely be antici
pated.
Effectually to prevent such opposition, however,
it might be advisable to communicate with the
foreign Grand Lodges during the progress of the
above proceedings, soliciting their fraternal sug
gestions; and a draft of the final resolutions
might also be submitted to them before they were
passed into a law.
Under some well-organised plan of this nature,
I am sanguine enough to entertain a certain hope
of such results as would be generally satisfactory;
and enable Freemasonry to produce a visible and
26 THE mscmzraxcms or FREEMASONRY.
genial effect on the taste, literature, and morals

of the age.
It will be readily believed that I am actuated
by no unworthy motives; for the best part of my
life has been devoted to the cause of Masonry;
springing out of a high veneration for its sublime
qualities; alove of its principles not to be sub
dued by any ordinary influence; and an ardent
’ desire to remove every objectionable impediment,
and to see it placed on the elevated pillar of un
equivocal greatness, based on Charity, crowned
with peace, unity, and plenty, and receiving the
universal testimony of human approbation.
My zeal has made me discursive; and it is time
I descended to a practical exposition of the work
in hand, which, as the late Sir Walter Scott has
more than once wittily observed respecting his
learned and agreeable publications, “ will certainly
be my last, if I do not live to write another;”
and that is scarcely to be expected at eighty-two
years of age.
During the last quarter of a century, I have
received numerous and pressing inquiries on the
subject of Masonic discrepancies, from learned
and eminent brothers, both in and out of oflice,
in every quarter of the globe. The correspondence,
including my replies, would fill a bulky tome.
Now, as each of these private communications was
necessarily confined to a single individual, they
were collectively of no benefit whatever to the
general cause of Masonry, although they, one and
all, related to points which it is of the utmost
THE BILL OF FARE. 27
importance to the well-being of the Society should

be distinctly understood and harmoniously re
conciled.
This consideration suggested the idea of arrang
ing those papers into a form adapted for publica
tion. In looking them over for that purpose, I
found, in an old diary, jottings of several conver
sations which had occurred many years ago between
Bro. Gilkes, myself, and others, on some of the
anomalies and misapprehensions that, by long
standing and frequent reiteration, had become
established as legitimate and irrefutable realities.
In these memoranda, the opinions of Bro. Gilkes,
on many of the subjects in question, are so plainly
stated that I resolved to adopt and revise the con
versations—~prodesse cjaibus—as a most intelli
gible medium of embodying the various shades
of opinion which exist amongst the fraternity on
all the points of doubt or difliculty that have
exercised the ingenuity of inquiring brethren
since the union of ancient and modern Masonry
in 1813.
I subjoin a few of the questions from amongst
the infinite variety that I have at different times
received, during the course of a very extensive
correspondence, as they will afford the reader a
general idea of the discussions that are to follow;
and, like a bill of fare, will include the option of
choosing or refusing the repast which is set before
him.
1. What do you conceive to be the real origin
of Speculative Masonry?
2. Applications without end have been received

for directions how to acquire a perfect knowledge
of the science.
3. Why is Freemasonry in the United States
in a more flourishing and prosperous condition
than in our own country?
4. There are some evident fictions in Free—
masonry, such, for instance, as—&c. &c. &c.;
how are they to be reconciled?
5. As the Master of a Lodge, I do not approve
of the Qualification Questions in common use—
can you suggest an improved substitute?
6. Some contend that Speculative Masonry was
unknown before the seventeenth century; how
is this to be understood?
7. The Lodge Lectures being avowedly im
perfect, and ill-adapted to the present state of
the science, I shall be thankful, as the Master
of a numerous and intelligent Lodge, if you will
be kind enough to give me some suggestions for
their improvement?
8. Is it possible to harmonise and satisfac
torily explain the various references contained
in the Lectures to the cardinal points of the
compass?
9. How do you reconcile the seeming anomaly
of an E.A.P. travelling from the lVest for in
struction, when, according to the original and
unadulterated Lectures of Masonry, he literally
hails from the holy Lodge of St John at Jerusalem,
which is in the East P
10. I wish you would enlighten me on the
A VARIETY OF QUESTIONS. 29
diflicult subject of Masonic universality; for I

confess it is beyond my comprehension.
11. We hear of a universal language in
Masonry—can you explain its real signification?
12.\ I am desirous of knowing for what special
purpose the greater and lesser luminaries of the
heavens were introduced into the system of Free
masonry?
13. There are so many Points in Masonry, and
their application is so various, and in some re
spects contradictory, that I am bewildered in my
attempt to reduce them to any kind of order—
will you favour me with your assistance on this
intricate subject?
14. What is the arcane meaning of the
“ Blazing Star ”?
15. Explain the “Birth of Light” and its
symbol.
16. Is Masonry a Christian, a Jewish, or a
deistical institution?
17. It has been confidently asserted, that the
system of Freemasonry is essentially antichristian
—can the contrary be satisfactorily proved?
18. Is Freemasonry sectarian?
19. Some writers assert that Freemasonry is
an offshoot from Rosicrucianism-is this true
and if so, how is it to be understood?
20. I am puzzling myself with the study of
Masonic Ciphers, can you assist me?
21. Many correspondents ring innumerable
changes on these questions: Who was H.A.B.?
what death did he die? and what are the
30 Tim DISCREPANCIES or FREEMASONRY.
particulars of his history, real and traditional?

&_c. &c. &c.
22. What authority is there for his legend, as
it is related in the Third Degree?
23. Will you oblige me by stating your opinion
on the connection between the Third Degree and
the Royal Arch ; the latter being pronounced in the
Articles of Union to be included in the former?
24. How does it happen that our Grand Lodge
makes the Royal Arch a constituent part of the
Third Degree, when all other Grand Lodges esteem
it to be the seventh?
25. You will oblige me by explaining, g'f you
can, the following discrepancies in the Royal Arch
Degree: , ?
26. Is it lawful to exhibit the Royal Arch regalia
in a Craft Lodge?
27. Do you not think that the names of the
three Tyrians—the word of an Installed Master—
and that of the Royal Arch—are derived from the
same root, @5133’!
28. Can you assign a valid reason why refer
ence is made to the old pantheistic doctrine of the
“ Soul of the World,” in our present authorised
version of the Royal Arch Lectures?
29. I wish you would assist me in solving the
puzzle ‘1:’.
|
30. I shall be obliged if you will take the
trouble to furnish me with some explanation of
the four supernumerary degrees called Ark, Mark,
Link, and Wrestle.
PRINCIPAL SUBJECTS or anoumr. 31
31. What did our brethren of the last century
mean by the phrases—“ driving piles ”—“ it
rains ”—“what o’clock is it? ”—“ odds and
evens ” — “ Irah ” — “ bone-bone box ” — “ the
Jerusalem word”—“the universal word,” &c.
&c. &c.?
32. Can you tell me which of the foreign de
grees are genuine and which spurious?
33. You frequently allude to the “ Vesica
Piscis ” in your publications—will you favour
me with your opinion on its origin, use, and
application to Freemasonry?
34. It will be considered a boon by the Craft
here, if you will favour us with an intelligible
explanation of the mysterious diagram on page
19 of your “Signs and Symbols,” which I con
fess baflles my ingenuity and research.
The above queries do not contain a tithe of
the demands which have been submitted to me
during the period already alluded to, but they
constitute the 'principal subjects of inquiry.
Others on less important points I purposely
omit—such as
35. What is a Landmark?
36. Explain the “Key " and “ Towline.”
37. What is the etymology of the word “ Gavel,”
as it is used in Freemasonry?
38. How did the term “ Lewis ” originate, and
when was it applied to ——?
39. What is your opinion on the antiquity and
application of the phrase “Free and Accepted ”?
40. What is meant by “ a travelling Mason ” ?
32 ran DISCREPANCIES or rnnnnasonnr.
41. \Vo frequently hear the “York Lectures”

referred to——what are they, and where may they
be found?
\ These questions are not of recent date, but have
occurred to reflecting brethren in all ages. Many
of them exercised the ingenuity of intelligent
Masons during the last century; some have arisen
out of the revision of the Lectures in 1814; and
all were partially discussed by Bro. Gilkes and my
self in 1825 ; for I was then in the height of my Ma—
sonic enthusiasm, and these anomalies distressed
me not a little. They have all received due consid
eration in the following pages, and it is hoped that
the discrepancies have been harmoniously explained.
The book before us will be found to contain an
abundance of important matter, clothed in familiar
colloquy, and embracing many popular errors,
which have hitherto cast a shade of doubt on the
integrity of the Order. The opinions are truly
those of the several speakers, and I cannot under
take to be responsible for any fact or doctrine
which does not emanate from myself in proprid
persomi; although I am persuaded that few will
dissent from the conclusions which each discussion
has produced. '
I close this Introduction in the words of Dr
Brown: “ We are not magisterial in opinions,
nor have we dictator-like obtruded our concep
tions, but in the humility of inquiries, or disqui
sitions, have only proposed them to more ocular
discerners. And therefore opinions are free, and
open it is for any to think or declare the contrary.
OPINIONS ARE FREE. 33
And we shall so far encourage contradiction, as

to promise no disturbance, or re-oppose any pen
that fallaciously or captiously refute us ; that shall
only lay hold of our lapses, single out digressions,
corollaries, or ornamental conceptions, to evidence
his own in as indifferent truths. And shall only
take notice of such, whose experimental and judici
ous knowledge shall solemnly look upon it; not
only to destroy of ours, but to establish of his own,
not to traduce or extenuate, but to explain and
dilucidate, to add and ampliate, according to the
laudable custom of the Ancients in their sober
promotions of learning.” — (Pseudodoxia Epi
demica, Preface.)
CHAPTER I.
final! ag
SUBJECrS Drscussnn.
Spurious Rituals. The Legend.

Origin of Freemasonry. T/ze Vesica Piscis.
Third Degree and the Royal The Universal Language.
Arch. rllasonie Cz'phers.
CHAPTER I.
THE DISCUSSIONS ON MONDAY EVENING.
“With matters as they were—but now are not—I deal freely

as with history.”— Warren.
“ Prove all things—hold fast that which is good_”-St Paul.
“Well, well, gentlemen, pray settle it your own way; for my
part, I desire no further light on the subject. May I ever remain
in my present profound state of ignorance.”—Stray Leaves.
U good friend and brother, you are wrong

U ' on principle; and I hope you will allow
me, by whom you were initiated into Masonry, to
set you right.” _
“ Why, as to that,” the Surgeon replied, “ I do
not perceive any very material difference between
the initiator and the initiated, so far as a judgment
between right and wrong extends. Any one man,
with a fair share of common sense, may see through
a millstone as well as another. I have served a
regular apprenticeship to Masonry; I have read
Preston’s ‘ Illustrations; ’ ‘ Jachin and Boaz ; ’
Finch’s Pamphlets, as far as I could decipher them;
and sundry other delectable publications; and I have
not been able to find any mention of the doctrine
you are now propoundinv.”
“Have you read Hutchinson’s ‘Spirit of Ma

sonry ’ ? ”
“ No.”
“ Have you studied my ‘ Star in the East ’ ? ”
“ I have not.”
“Then you have formed an ex parte judgment,
and it is not surprising that your conclusion is
erroneous. Take the advice of Horace, my dear
sir, and hear both sides of a question before you
decide on its merits.”
This was the continuation of a conversation at
the house of a friend and brother, who was a
surgeon by profession, over our wine and dessert
after dinner. He was a hospitable man, and as
Bro. Gilkes, a well-known teacher of Masonry
at the period referred to, was an invited guest at
his house, for the purpose of imparting instruction
to him as the W. Master of the Apollo Lodge, he
had invited a few leading Masons in Grimsby and
the neighbourhood to meet him, and enjoy a quiet
chat on sundry passages in the Craft which are
not included in the routine proceedings of a
regular Lodge; who were thus favoured with an
opportunity of ascertaining his opinions on Masonic
subjects, some of which were matters of doubt
even at that period; and it is from notes of these
conversations that the ensuing manual has been
compiled. The system of Bro. Gilkes was founded
on the masterly Lectures of Preston; and the alter
ations and additions consisted principally of the
spiritualisation of passages that were capable of
receiving a Christian reference.
omom or run wonx. 39
In his inquiries after Masonic information,

our host left no accessible source of knowledge
uninvestigated; but unfortunately, he was rather
bigoted in his opinions, and more inclined to
embrace extreme notions of doctrine, than to
confine himself within the sober limits of legitimate
research. In his medical practice, he had an
extensive connection, owing to superior talent;
but, as Sterne said of the excellent Yorick, “ with
all this sail he was miserably deficient in ballast.”
Well-intentioned, indeed, but inconstant in tem
per, his mind vacillated like an unladen ship
under stress of weather; constant to nothing save
an obstinate adherence to some untenable opinion,
“ he was everything by turns, and nothing long.”
From his first admission into the Lodge, he
displayed a laudable ambition of distinguishing
himself, and in a very few years he succeeded to
the Chair; but, alas! in this high capacity he
signally failed. His constitutional infirmity de
feated his good resolutions, and he contrived to
alienate the affections of some, and openly to
affront others, by sheer mismanagement, although
he was an fait at all the technical qualifications
for the oflice of VV.M. The Lodge gradually de
creased in numbers by the secession of many of
its most valuable members, in consequence of
innovations to which they were unaccustomed,
and instances of mismanagement which they could
neither approve nor control. Although appearing
anxious to carry out the genuine principles of the
Craft, he was so unstable in his opinions, and
40 THE DISCREPANCIES OF FKEEMASONRY.
irregular in his actions, that his good designs.

were never realised, or rewarded with success.
Even his attendance as Master of the Lodge was
desultory and uncertain ; and no one could under
take to say, within an hour, at what time it
would be opened. Though frequently absent alto
gether, he never gave the brethren notice of his
intention, and the consequence was, that on such
occasions one after another dropped off, until
there was not a sufficient number left to open the
Lodge, and the brethren departed without a
blessing. And if the Lodge was opened by the
Senior Warden in his absence, and he by chance
entered and found the brethren at work, he would
fly into a violent passion, and a scene ensued
which they were afterwards very careful to
avoid. '
Such was my medical friend. Ardent in pro-\
fession, but deficient in practice; sanguine in
forming schemes of social improvement, without
possessing suflficient energy to carry them into
effect; desirous of promoting the best interests of
the Craft, yet too feeble-minded to execute his good
resolutions; obstinate in his preconceived opinions,
if erroneous, yet indifferent about their defence,
if true; he failed to establish a title to.the
respect of his fellows; and therefore under his
rule the pillars of the Lodge were shaken, and its
numbers so much reduced that it never recovered
its status; and a few years later its meetings
ceased and its warrant was resumed by the Grand
Lodge.
DRAMATIS PERSONE. 41
The company, besides myself and Bro. Gilkes,

consisted of a few select Masons—viz., the Rev.
, D.P.G.M. for Lincolnshire ; the Rev. ,
Rector of ; the Rev. , Vicar of ,
and Head Master of the Grammar School at ;
the Rev. , Curate of ; a young man who
was reading for honours at Cambridge, the brother
of our host; a lieutenant in the Royal Navy; and
'Nis Petersen, an intelligent Danish skipper, who
spoke the English language correctly with a slight
foreign accentuation ;—when the conversation took
the above turn. Our host and I had frequent ar
guments on the connection between Freemasonry
and Christianity, but I was unable to convert him
to my own opinion, and I am sorry to add that
he died unconvinced. At present, he was retailing
some fancies that he had gathered from a spurious
ritual, the orthodoxy of which was questioned by
Bro. Gilkes; but he proceeded to say—
“ I have been perusing a pamphlet which I pur
chased some months ago when I-was in town, but
which I had neverattentively considered; for, after
reading a page or two of its pretended revelations,
I threw it aside as a worthless accumulation of
falsehood. A worthy brother who is now present
was with me when I picked it up at a book
stall, and he called my attention to it this very
morning ; and so we read it together from end to
end. It professes to reveal our secrets.” '
“And you found it,” said Bro. Gilkes, laying
down his pipe, “ so full of errors and imperfections,
that it is rather calculated to mislead than assist
a brother in his Masonic studies. Such imposi

tions on the public were exceedingly numerous
during the last century, and many of them still
continue to be published in new and improved
editions, as they are called; but the improvements
consist in a reduplication and increase of all the
improbabilities that distinguished the original
design. But instead of demolishing Freemasonry,
which was the avowed object of all these trumpery
publications, they have contributed materially to
increase its influence.”
“They answered the real purpose, however,”
said the Vicar, who was a ripe scholar and an able
antiquary, “ by proving a very lucrative specula
tion for the proprietors; and it has been asserted,
although I am ignorant of the authority, that
the writer of ‘Jachin and Boaz’ realised the
enormous and incredible sum of £2000 by his
pamphlet.”
“l have heard of that conjecture,” the DP.
G.M. replied, “but I can scarcely believe it.
True, it passed through numerous editions, and
was rapidly bought up in unheard-of numbers by
all classes of society who desired to penetrate, at
so trifling a price, this all-absorbing mystery.
The infatuation extended from the peer at his
breakfast-table to the beggar over his dish; and
it was perused with great avidity by females in
particular, if they were fortunate enough to lay
hold of it.”
“Still the booksellers would scarcely have
allowed the obscure author of a sixpenny pam
“ JACHIN AND BoAz.” 43
phlet to dip so deeply into their profits,” the

Surgeon observed.
“If it were a sixpenny pamphlet,” said the
Rector, hesitatingly; “but can any brother tell
me to whose ingenuity this popular compilation
is to be ascribed ? ”
“The reputed author,” replied the D.P.G.M.,
“was a man of the name of Goodall. He was a
tallow-chandler by trade, and the W.M., as he
informs his readers, of the old Lodge of St Paul,
commonly called the West India and American
Lodge, now the Lodge of Antiquity, holden at
the Queen’s Arms, in St Paul’s Churchyard. Being
at length unfortunate in his business, he com
mitted an act of bankruptcy, by secreting himself
from his creditors; and during his seclusion, he
compiled this book in the hope of improving his
finances; and he succeeded to his heart’s content.
At its first appearance, it was circulated amongst
the Fraternity only at the enormous charge of a
guinea a copy, and it appears that the demand
for the pamphlet, even at the above price, was so
great, that it cleared off his debts and left a con
siderable balance in his favour. But he became a
marked man; was expelled from the Society as a
miserable charlatan, and avoided by the Fraternity,
who with one consent repudiated his attempted
treachery, although it was powerless either for good
or harm. To avoid the reproaches of his former
associates, he retired to the Continent, squandered
his ill-gotten gains in riotous company, took to
evil courses, and died poor and in misery.”
“A divine act of retributive justice,” said the

Student, “on a perjured man, who was too much
of a knave to allow the public to reap the fruits
of his delinquency by the acquirement of any
knowledge which they did not previously pos
sess.”
“ We had a Lodge in Grimsby some few years
ago,” the Lieutenant remarked, “ under the Athol
system, called the Spurn and Humber Lodge, No.
61, which worked solely by the assistance of this
book.”
“Then they were not genuine Masons, I pre
sume,” said Bro. Gilkes.
“They communicated with the Athol Grand
Lodge under Harper,” the Lieutenant responded,
“for the Lodge was included in his printed list,
and my father was a member; but the practice was
as I have said. The Master and each of the
members—such at least as could read—had a copy
of this pamphlet before him, and the questions
and answers made directly from the books.”
“A most contemptible system,” Bro. Gilkes
exclaimed.
“I have often\ told my father so,” the Lieu
tenant continued. “ But what could be expected
from a Lodge which held its meetings in a hay
loft (although in the list of Lodges it was dignified
with the name of Freemasons’ Hall); having’ the
stable below for a Tyler’s room, and the brethren
mounting by a comm'on ladder, greatly dilapidated,
to the entrance of the Lodge ; and which frequently
admitted candidates for a fee of half-a-crown ? "
RIVAL CATCH-PENNIES. 45
“I am afraid,” Bro. Gilkes observed, “that

the system of making Masons for base and
unworthy considerations was not uncommon
amongst the Athol section of the Craft. But
there is no excuse for their heterodoxy in the
mode of working; for neither ‘ Jachin and Boaz,’
nor any other published ritual, is correct, either in
doctrine, discipline, or observances.”
“And for this very reason each new candidate
for public favours,” the D.P.G.M. continued,
“amongst the innumerable charlatans who
issued singly forth, like Cacus from his den, to
prey upon the public and scramble for a share in
the loaves and fishes, denounced all his predecessors
as so many impostors who made spurious revela
tions, printed and issued merely to palm a fiction
on a credulous public, and ‘This is flee only true _
Key to the Secret,’ was their universal motto.”
“ The author of one of these rival catch-pennies,”
said the Vicar, “in the introduction to his book,
naively observes, that ‘although there have been
many books writ about Masonry for the last twenty
years, I never saw any lllasonry in them. There
is one published,’ he continues, ‘called a Master
Key to Freemasonry, but it is not the thing,
although it is something about the matter, but so
very little that it is not worth speaking of ; there
is not one thing right, only some of the words,
and they are not in the proper places. I wonder
that any man can pretend to write a book of a
thing that he knows nothing of but by picking a
bit here and a bit there; for no man is able
to speak or write of this secret without he has

visited Lodges some years.’ And this was the vain
glorious language of them all.”
“A German author,” said the Danish Skipper,
“observes, that there cannot be a greater error
than to suppose that the secrets of Masonry can
be published in a book. The charlatan may
publish an account of the ceremonies of a Lodge,
but the secrets of Masonry are not contained
in those Observances. But supposing the eleven
different rituals which exist in Europe were
correctly printed, they would jointly contain but
a very small portion of our mysteries, and even
that it would be impossible for an uninitiated
person to detect.”
“The observation is correct,” Bro. Gilkes
replied; “ but I am curious to hear the name of
the pamphlet which has this day attracted our
host’s attention.”
“It is called ‘An Authentic Key to the Door
of Freemasonry,’ ” said the Surgeon.
“Then,” Bro. Gilkes replied, “the author,
whoever he may be, displays, in his very title,
the most profound and pitiable ignorance of his
subject. There is no authentic key to the Masonic
doors, for they are not secured by keys—they are
tyled, not locked—it is the Masonic Cabinet or
ivory Box that alone is to be opened with a key.
I know the book, and, as might be expected, the
contents do not bear out the professions contained
in the title-page.”
“I have already discovered that the contents
THE snonn'rs or MASONRY. 47
are not authentic,” said the Surgeon, “although

the author boasts in his preface that, being a
German, he was allowed to visit both the sections
of English Freemasonry. ‘I went to a modern
Lodge, as the Irish call them,’ he continues,
‘ whose Grand Lodge is held at the Devil Tavern,
but I don’t care to mention the Lodge. They never
disputed me when I showed them my certificate,
for they were fond of hearing how Masons pro
ceeded in other countries, which is just the same
as it is here, only one thing in the Master’s Part,
and that I shall speak of in the Master’s Part.
Then I was invited to an Irish Lodge, that called
themselves the Most Ancient Masons; and they
hold their Grand Lodge at the Five Bells in the
Strand, which is the whole subject of this book,
_ for which reason their impudent, blnndering
Irish Secretary (Lawrence Dermott) has thought
fit to use such scurrility, that he might depreciate
it in \his nonsensical and stupid performance called
“Ahiman Rezon.” ’ ”
“But yet,” the D.P.G.M. observed, “ to give
the devil his due, he has some judicious observa
tions in his introductory essay which I have often
thought it would be expedient to preserve,
although I am at issue with him respecting the
origin of the Masonic Society. If you would like
to hear the passage, I have no doubt but our kind
host will favour us by reading it.”
“ Read, read, by all means,” from every part of
the room. The Surgeon then read the following
passage :—
“The origin of the Society called Freemasons

is said by some to have been a certain number of
persons who formed a resolution to rebuild the
Temple of Solomon. This appears from the
Lecture, or rather history, of the Order, at the
making or raising of a member to the degree of
Master, which is fully described in the following
work. But I am inclined to think that the chief
design of the establishment is to rectify the heart,
inform the mind, and promote the moral and
social virtues of humanity, decency, and good
order, as much as possible in the world; and some
of the emblems of Freemasonry confirm this
opinion, such as the compasses, rule, square,
&c.”
“There is nothing exceptionable in this,” the
Rector interposed; “ but read on.” ,
“In all countries where Masonry is practised
or established at this time, there is a Grand
Master; but formerly there was only one Grand
Master in the world, and he was an Englishman.
Lord Petre is the person on whom this dignity
is now bestowed, and he governs all the Lodges
in Great Britain, with the power of delivering
the constitutions and laws of the Society to the
Masters who preside over the subordinate assem
blies; which constitutions must always be signed
by the Grand Secretary of the Order. At the
quarterly communications, the Master and Wardens
of every regular Lodge are empowered to be
present; and the several Lodges send by them
different sums of money to be paid into the hands
THE ORIGIN OF THE MASONIC SOCIETY. 49
of the Treasurer-General, and appropriated to such

charitable uses as the Grand Lodge think proper;
but these charities are chiefly confined to Masons
only. Such as have good recommendations as to
their behaviour and character will be assisted with
five, ten, or twenty pounds; and smaller sums are
distributed to indigent brethren in proportion to
their wants, and the number of years they have
been members. At these quarterly communica
tions, large sums are likewise sent from Lodges in
the most remote parts of the world, viz., the East
and West Indies, and accounts transmitted of the
growth of Masonry there, &c. &c.”
“ The author of this passage,” the Curate
remarked, “makes the origin of Masonry co-eval '
with the building of King Solomon’s Temple, and
our D.P.G.M., if I understood him correctly,
expressed his dissent from the doctrine. Shall I
be in order if I request that distinguished brother
to enlighten us on this intricate subject?”
“There are so many conflicting opinions afloat
on this point,” the D.P.G.M. replied, “that it
may be difi'icult to reconcile them. Some say
that the Society originated in 1717, when the
regeneration of Desaguliers and Anderson was
effected; and that there was nothing but operative,
\ or, as they more coarsely expressed it, bricklaying
Masonry, before that period; others are willing to
allow us a century earlier, but they protest against
the existence of Speculative Masonry before the
seventeenth century.”
“The legendary or traditional history of
n
50 ran DISCREPANCIES or rnnnnasoxnr.
7
Masonry,’ said Bro. Gilkes, “is accessible to
inquiring brethren, because it is preserved in the
several degrees. Much of it may be found in
blue and red Masonry, and much more in the
military and philosophical degrees. The historical
Landmarks are open to public investigation; but
Freemasonry contains Landmarks of another
character on which it is not lawful to expatiate.
They are locked up in faithful breasts under the
watchful guardianship of Fidelity. The ear hears
them in the tyled recesses of the Lodge; the heart
retains them; and out of that a silent tongue
never violates a Mason’s faith.”
“ I do not agree,” I observed, “with either of
the above conclusions. It is quite true that in
1717 a resolution was passed that the privileges
of Masonry should no longer be restricted to
operative Masons, but extend to men of various
professions, provided they were regularly approved
and initiated into the Order; I have in my pos
session a unique formula that is said to have been
used by Elias Ashmole and his brethren in the
seventeenth century, but it contains no reference
whatever to a Third Degree. It consists of forty
questions and answers; and the QB. (for Free
masonry at that time had but one) was comprised
in four short lines. We have, indeed, satisfactory '
evidence that Freemasonry, as an operative institu
tion practised in this country, may be traced back
ward through the reigns of Elizabeth, Henry VI. ,
and Edward 111., when it was decreed, amongst
other things by the Grand Lodge at York, that
ANTIQUITY or FREEMASONRY. 51
for the.future, at the making or admission of a

brother, the ancient Constitutions and Charges shall
he read.”
“There is no difficulty whatever, in my
opinion,” the D.P.G.M. added, “in tracing its
existence to the time of Athelstan, when the
first English Grand Lodge was established under
his patronage in the city of York; and there are
' some, as in the passage just read, who carry us
back to the building of King Solomon’s Temple;
but, if there be any faith in ancient documents,
I should feel inclined to assign the existence of
operative Masonry a still more early origin.”'
“ I am no stickler for the figment of invest
ing Freemasonry with the attribute of a fabulous
antiquity,” said the Surgeon, laughing. “ I hold
to the opinion expressed by Bro. Nicolai of
Berlin, who says, ‘ I see no reason why we should
endeavour to prove that Freemasonry is of a very
high antiquity, in order to make it honourable,
and respected by the public; which can only be
attained by what it is now, and not by what \it
was an indefinite number of centuries ago. The
Guilds or Confraternities which have been so long
extinct were not so very respectable themselves,
as to convey any additional value to the present
Society of Free and Accepted Masons.’ ”
“ Do you believe,” the Vicar inquired, “that
Christianity, or the great principle of Faith in the
Atonement of a Mediator who should bruise the
serpent’s head, is as old as the Fall of man?”
“ Undoubtedly,” the Surgeon replied.
“And you also believe that Obedience, the

other predominant feature of Christianity, is as
old as the creation of the world?”
“ I sincerely believe it.”
“Then I should be glad to hear how you will
get rid of the inference, that the leading principles
of Masonry are of the same antiquity, because
this very Faith and Obedience were actually
practised by Adam and his descendants in the
line of Seth ? ”
“And I also,” the Surgeon replied, “ should be
glad to hear in what part of the Pentateuch you
find the name of Freemasonry mentioned.”
“A name! What’s in a name? I am not
speaking of words, but of things—not of names,
but principles. The term Freemason is com
paratively modern, and its derivation doubtful.
I speak of the institution as a science of LIGHT,
founded on the practice of moral virtue, or if you
prefer the name bestowed upon it by our Grand
Master Solomon, WIsDoM, the same quality is
implied. And this, I contend, is as old as the
creation; and its divine principles will continue
to\ illuminate mankind with beams of celestial
light when time shall be no more.”
“And these principles are? ” said the Surgeon
inquiringly.
“ Bro. Gilkes will tell you,” the Vicar replied.
“ To rule and govern our passions,” Bro. Gilkes
responded; “ to keep a tongue of good report, to
practise secrecy, and to yield obedience to our
superiors in command.”
LEADING PRINCIPLES or FREEMASONRY. 53
“Anything else?” the Surgeon asked.

“ To practise the three Theological and the four
Cardinal virtues, with Brotherly Love, Relief, and
Truth ; and conscientiously to discharge our
several duties to God, our neighbour, and our
selves.” .
“And this includes the whole of our most holy
religion,” said the Curate; “ for what is the mean
ing of the Tetragrammaton, but that God per
formed in Christ the promise that He made to
Adam?”
“ Showing that Masonry is the legitimate hand
maiden of Christianity,” the Vicar added.
“But the documents,” said the Surgeon im
patiently; “I should like to know where these
vouchers, on which you appear to lay such stress,
are to be found.”
“They consist in MSS. written in the tenth
century,” the D.P.G.M. replied, “and are to be
seen in the British Museum. And they all agree
that the principles of Freemasonry, as it is now
called, were practised before the deluge of Noah ;
and they record particulars thus : ‘ In the fourth
chapter of Genesis, it is recorded that there was a
man named Lamech who had two wives named
Adah and Zillah; by the former he begat two
sons, Jabal and Jubal; by the latter he had one
son called Tubal-cain, and one daughter called
Naamah. These children found out the beginning
of all the crafts in the world. Jabal invented
geometry, and built the first house of timber and
stone, for before his time men lived in tents and
54 THE DISCBEPANCIES 0F FREEMASONRY.
were fond of a pastoral life ; Jubal discovered the

art of music, and was the father of all those who
handle the harp; Tubal-cain was the instructor of
all artificers in iron and brass; and Naamah
invented the craft of weaving cloth. ‘And this,’
says the document, ‘ was the first origin of
Masonry.’ ”
“The Continental Masons, however,” said the
Skipper, “entertain a uniform opinion that Specu
lative Masonry is of Scottish extraction. Can you
tell me whether that part of the British Islands is
really entitled to the honour of having introduced
this noble science into the western countries of
Europe?”
“ It is a question that can only be determined
by a brief inquiry into the real antiquity of the
Order,” the D.P.G.M. replied; “and for this
purpose it will be but fair to state, in Zimine,
that in ancient times Freemasonry was essentially
operative; and the art of building was carried
to a perfection which is truly astonishing, as
is indicated by the gigantic temples and statues,
elaborate ornaments, and classical details, which
have been discovered in every part of the world;
not in India, Egypt, and Greece alone, but in
the Western nations also—Great Britain, Yucatan,
Mexico, and Peru, and various other countries both
in the East and West. These were the work of
certain fraternities, by whatever name they might
have been\designated—whether Titans, Telchines,
Cyclops, or Corybantes—all of which at length
merged into the significant appellation of Dion
1
INTRODUCTION OF A SECRET CEREMONY. 55
ysiacs, and subsequently Collegiae Fabrorum and

Freemasons.”
“ All ancient fraternities of builders,” the Vicar
observed, “are well known to history, and they
received that name because their leaders were
necessarily Epopts of those august mysteries
which contained all the recondite secrets of
science, art, and religion, that were then known
in \the world. And hence the Dionysiacs are
reputed to have been the first operative Masons
who introduced a secret ceremony at the admission
of a candidate amongst them.”
“ Is that your private opinion ? ” I asked.
“ Certainly not,” he replied.
“Nor is it mine,” I rejoined.
“But,” said the D.P.G.M., “I have heard it
so asserted; and there are valid reasons for sup
posing that they intermingled with their instruc
tions to the novices certain moral maxims, rules,
and constitutions, which were prescribed and
rigidly enforced for the good government and well
being of the Society; and there is abundant evi
dence to prove that they used a mysterious legend,
referring to the death of Bacchus or Osiris,
succeeded by his revivification, dramatised accord
ing to a concerted plan which it is needless to
explain. Professor Robison adds, ‘I have a
notion that the Dionysiacs had some scientific
secrets, viz., all the knowledge of practical
mechanics which was employed by the architects
and engineers, and that they were really a
Masonic fraternity.’ ”
“And you believe that the origin of the

ceremony to which you refer must be dated from
a similar practice by the Dionysiacs ? ” the Vicar
inquired. \
“I believe no such fiction,” the D.P.G.M.'
replied; “on the contrary, I entertain an opinion
that the Dionysiacs adopted it from some legend
or fact which was in existence amongst the ancient
builders prior to their appearance in the world
under that name, which was certainly unknown
till a long period after the building of the Taber
nacle by Moses. The Egyptian pyramids and
stupendous temples had been already erected by
the Cyclopean masons, whose citadel at Tyrius
exhibits lancet arches, according to the opinion
of Dr Clarke, almost as ancient as the time of
Abraham; and this author thinks that the Celtic
builders called Titans were of the same race.”
“The real state of the case, in my judgment,”
said the Vicar, “is, that the principles of Specu
lative Masonry may be recognised in every age
and every country of the world. It is the most
beautiful and most comprehensive system that
ever was invented by man, and we may be
excused when we term it divine. The ancient
Magi of the East, instructed by Zoroaster, were
in possession of its secrets; the Druids of the
West were not ignorant of its principles; the
signs of the zodiac are said to have been the
invention of Masons, and they were certainly the
builders of those gorgeous specimens of ancient
and modern architecture which dignify and adorn
.WWM
PRINCIPLES OF SPECULATIVE FREEMASONRY. 57
all the countries under the lofty canopy of

heaven.”
“The first recorded instance,” I observed, “ of
the application of geometrical principles to the
practical purpose of building was probably in the
majestic edifice on the plains of Shinar. But the
intention was impious, and was therefore pre
maturely frustrated by the divine interposition.”
“The Continental Masons,” said the Skipper,
“ have constructed an interesting degree out of
this event, which they call Le Chevalier Prussien,
and pronounce Peleg to have been the grand archi
tect of the Tower of Babel.”
“ When the effects of this remarkable judgment,”
the D.P.G.M. continued, “were fully developed,
and the earth became peopled by the different
tribes which moved off towards all the quarters of
the compass from this celebrated locality, one sig
nal but unfortunate result of the dispensation was
manifested in an almost universal defection from
the principles of vital religion which had been in
culcated by the great protoplast Noah as a preacher
of righteousness.”
“Then you think,” I said, “that in the adop
tion of a spurious religion, they unwittingly fell
into the error of practising an erroneous version
of some veritable legend attached to the worship of
God, which was perverted to the fable of Osiris or
Adonis, including their death and resurrection?”
“ That is precisely my opinion,” he replied; “and
thus these unfortunate exiles, being left to the
exercise of their own fallible reason, appear to have
repudiated the sublime notion of an invisible and

immaterial deity as the great Creator of the uni
verse, and observing and admiring the beauty and
regularity of the heavenly host, constantly revolv
ing, and never changing their relative positions,
and particularly noticing the splendour of the
diurnal luminary, they came to the natural conclu
sion that the universe was God, and the chief
subordinate or mediatorial deities were the Sun
and Moon, the great rulers of the day and night;
and they considered the stars and planets to be the
appropriate residence of ministering spirits, through
whom intercessions and prayers might be success
fully preferred.”
“ There can be no doubt about the accuracy of
this statement,” said the Vicar ; “ but the question
is, how do you apply it to Freemasonry? ”
“Why, thus,” the D.P.G.M. answered. “The
spurious Freemasonry was undoubtedly founded on
these leading principles, and its legend bore an
evident reference to the recurrence of day and night,
summer and winter, represented under the apparent
diurnal death or disappearance of the solar deity
in the west, and his new birth or reappearance in
the east. But the solstices were the two grand
festival epochs in every year, at which were
commemorated with pompous ceremonies the half
yearly departure and return of the great luminary,
under the name of aphanism and euresis. The
one was a festival of hope and joy, the other of
regret and mourning, each being celebrated with
appropriate Observances.”
THE LEGEND OF SPURIOUS FREEMASONRY. 59
“ And in these Observances,” I remarked, “ an

imperfect memorial of certain truths was preserved;
and thus by the overruling providence of the divine
Creator, some faint idea of the knowledge of God
and His glorious works was perpetuated in every
system of false worship that existed in the world.”
“ You are right,” the D.P.G.M. replied; “and
in all countries these institutions were the reposi
tories of wisdom and the conservators of learning;
and Egypt, where they flourished in all their im
posing grandeur, was very early celebrated for the
scientific acquirements of its chief men. In most
cases, this knowledge was applied to the purposes
of ecclesiastical architecture, and we accordingly
find the temples of Egypt sustaining a character
for massive sublimity and attractive majesty that
the world has never equalled. Nor did this
remarkable people neglect the art of civil architec
ture, as is intimated in Lucan’s vivid description of
the decorations of Cleopatra’s banqueting-hall:
“ ‘ Thick golden plates the latent beams infold,
And the high roof was fretted o’er with gold.
Of solid marble all the halls were made,
And onyx ev'n the meaner floor inlay’d ;
While porphyry and agate round the court,
In massy columns rose, a proud support.
Of solid ebony each post was wrought :
From swarthy Meroé' profusely brought.
With ivory was the entrance crusted o’er,
And polish’d tortoise hid each shining door;
While on the cloudy spots enchased were seen
The lively emerald's never-failing green.’ ”
PHARSALIA X.
“ These magnificent effects,” I observed, “could
never have been attained, except by the advan
60 run msonnrmcms or rnnnuasonnr.
tages of association and co-operation, including

a union of talent, and a judicious distribution of
labour; and accordingly we find established, in
the earliest times, an exclusive society of archi
tects and builders, who travelled from country to
country, erecting temples and palaces ; and finally
settling down in Greece and other nations under
the general appellation of Dionysiacs, who used
the spurious Freemasonry of Bacchus as the sacred
depository of their Ineffable Secrets.”
“It was for this reason, probably,” the Curate
suggested, “that our Grand Master Solomon fur
nished himself from these societies with workmen
for his famous Temple at Jerusalem; which,
'though small in dimensions compared with the
religious structures of Egypt, became, from the
splendour of its costly decorations, and the taste
and genius displayed by the chief architect in
their disposal, the most celebrated building for
riches and glory that the world ever produced.”
“ The Continental Masons,” Bro. Nis Petersen
said, “have a tradition that the names of the
three principal architects deputed by Solomon to
superintend the felling and squaring of timber in
Lebanon, were : 1. Adoniram (Dominus excelsus).
2. Zaraias (Oriens Dominus). 3. Joram (Excel
sus). And that the names of the nine Masters that
were elected by King Solomon after the death of
Hiram were : ]. Moanon or MAHABON (A patre).
2. JACHIN or JAKIN (Firmus). 3. BOGAZ or Booz
(In fortitudine). 4. GANIGAM or ANIGAM (Afllictio
populi). 5. GAZABIAH or AZARIAH (Auxilium
INTRODUCTION or A RELIGIOUS RITE. 61
Dei). 6. JoRAM (Excelsus). 7. Ison’er (Salus

mea). 8. ACHAL or ACAL (Comedit). 9. GOBED
or OBED (Serviens ).”
“ The arrangement of the workmen into Lodges,”
the D.P.G.M. observed, “forms a remarkable
feature in the construction of this edifice, without
which it never could have attained its perfection,
and it is historically true that the stone and other
materials were fully prepared before they were
brought to Jerusalem, that the Temple might not
be polluted by the use of either axe, hammer, or
any tool of iron. This was the usual practice of
’ the Dionysiacs, and it is frequently found deline
ated in the sculptures of Egypt. The intended
shape and dimensions are accurately measured by
the chief architect, and the shape marked with a
dark line as a direction to the stone-cutter; and
a mark or number was out on the finished stone to
designate at once the name or Lodge of the work
man, and its place in the intended building.”
“ It is extremelyprobable,” Bro. Gilkesremarked,
“that the ancient laws, moral maxims, and obli
gations were not disturbed at the period when the
Dionysiacs came into contact with the true wor
shippers of God; but there are some reasons for
believing that a religious rite was now engrafted
on operative Masonry, thus converting it into a
semi-speculative institution; for without some such
precaution it would have been diflicult to preserve
the requisite order and discipline amongst such a
large body of men, who possessed different habits
and customs, and were necessarily divided into
several distinct classes. This rite, whatever it

might be, underwent certain changes at the hands
of the Jews, if it be true, which I feel some
difliculty in believing, that they condescended to
notice it at all; but it is certain that, whatever it
might be, it has undergone considerable modifica
tion amongst ourselves.”
“However this may be,” the D.P.G.M. con
tinued, “ we find these societies of architects sub
sequently flourishing. at Rome under the name of
Collegiae Fabrorum, by whom, as Dr Anderson well
observes, the Roman columns were raised, each being
invested with some peculiar mystical signification
or historical reference; some being monuments of
stability and firmness, some to commemorate noble
achievements, and others indicative of captivity,
reproach, or overthrow. The Fraternity was
regulated after the Christian era by a law or royal
edict, dated A.D. 334, which enjoined on the
magistrates of all the provinces of the empire to
institute architectural schools, to appoint pro
fessors, and to confer privileges and rewards of
so distinguishing a character as might induce a
suflicient number of ingenious youths who had
received a liberal education to devote themselves
to the study and practice of that noble science.
These were succeeded by the bands of ecclesiastical
architects, protected and encouraged by papal
bulls, who, so early as the eighth century, were
employed by Charlemagne under the distinctive
appellation of FREEMASONS ; although the ancient
Masonic manuscript which I have just quoted
EXCELLENCE or ANCIENT msoxnr. 63
asserts that the Masons first came into England

in the year of Christ 43, and built the Monastery
of Glastonbury. These architects, after having
erected many wonderful buildings on the Con
tinent, were certainly introduced into this country
by Lanfranc and Gundulph, and built our churches
and cathedrals and religious houses under the
same appellation; and their influence in every age
is marked by a series of magnificent works that
will transmit the fame of the Society of Free
masons to the latest posterity.
“They were denominated Halyworkfolk,” said
the D.P.G.M. ; “ and, as I have heard my friend
Hutchinson explain the matter, the rules pre
scribed for their observance show clearly that they
were both operative and speculative Masons. These
rules may be referred to in the Harleian MSS.,
No. 1942, and they direct the workmen faithfully
and truly to serve their employers at reasonable
wages; to honour God and His Holy Church; to
be true to their sovereign Lord the King; and
that no person should be accepted amongst them
except in a lawful Lodge of five Freemasons at
the least; and that he should be of able body,
honest parentage, good reputation, and an observer
of the laws of the land; nor should he be made
acquainted with the secrets of Freemasonry until
he had first taken the prescribed oath.”
“Their buildings,” the Vicar observed, “all
possess that rich delicacy of outline which modern
architects have failed to copy. This peculiar ex
cellence of ancient Masonry still remains a profound
64 THE DISCBEPANCIES OF FBEEMASONRY.
secret. It may be classed amongst the lost arts ;

and I doubt whether the Free and Accepted Masons
of the present day are able to explain this enigma,
which has puzzled all the practical architects of
modern times; and even the productions of Pugin,
Cottingham, and Smirke display a marked de-
ficiency on this important point. The ecclesiastical
edifices of our ancient brethren are a credit to the
nation, and a never-dying honour to the Society.”
“As I have seen it proudly expressed some
where,” said the Rector, “although I do not at
this moment recollect the authority. If any one
were to inquire, when were these extraordinary
specimens of architectural skill, rivalling in their
execution and surpassing in sublimity the proudest
structures of Athens and Rome, erected? what
would be his astonishment on being told in reply,
that they were built during the dark ages, when
few could read or write their own names, when
nobles lay upon straw and monarchs usually tra
velled on horseback,—then it was that the Free
masons raised buildings almost to the clouds, and
invested them, by the aid of science, with the
attributes of unquestioned beauty, gorgeous mag
nificence, and impenetrable durability. Rude men
were enabled to apply the principles of arctuation,
of thrust, and pressure, to an extent that would
have made Wren and Jones tremble. These men,
most of whom were ignorant of metaphysical
theories, so blended forms and magnitudes, light
and shade, as to produce the artificial infinite,
and the real sublime.”
soorrrsrr MASONRY. 65
“They were incorporated into Lodges,” the

D.P.G.M. continued, “governed by Masters and
\Vardens, in the reign of Athelstau, under certain
specified regulations, some of which were operative
and others speculative, including the practice of
moral and religious duties.”
“ This is all matter of history,” said the Skipper,
“ and does not apply to my inquiry whether the
French and German Masons are correct in ascrib
ing the origin of the science in \Vestern Europe
to our Scottish brethren.”
“ I am coming to that question presently,” the
D.P.G.M. replied. “ The MS. I have just quoted
places the introduction of operative Masonry into
England only a few years after the crucifixion;
but we hear nothing certain of Scottish Masonry
before the year of our Lord 1314, when the Royal
Order of H.It.D.M. was founded by Bruce after
the battle of Bannockburn, although it has been
asserted that Freemasonry was planted at Kil
winning so early as 1154, when the first ecclesi
astical edifice in Scotland is said to have been
erected by a corporation of foreign Masons, who
established the science there as a moral and
scientific institution; and having fallen into des
uetude after their departure, was revived by Bruce.
But this is scarcely probable; and it was conse
quently repudiated by the Scottish Grand Lodge
in 1744, when a list of Lodges was promulgated
' by that body, and the superior antiquity of the
Canongate Kilwinning nullified by being placed
as No. 2. The order of Bruce, however, was
E
practised under the name of Templary. It is true,

the Kilwinning Masons made a formal appeal
against this decision, in which they stated that
they were the most ancient body, and were accord
ingly entitled to the precedence as the Mother
Lodge. After a fair hearing, it was decided in
Grand Lodge that they had failed to establish
their claim; and that the Lodge of St Mary’s
Chapel having produced undeniable evidence of an
existence from 1598, was therefore fairly entitled
to the right of standing at the head of the list.”
“The origin of Scottish Templar Masonry is
thus explained in France,” said the Skipper. “At
the dissolution of the Templars’ order in the four
teenth century, the Grand Master, Peter d’Aumont,
followed by two commanders and five knights, dis
guising themselves as Masons, and assuming the
name of M‘Beignac, took refuge in the Scottish
island of Mull; and finding there George Harris,
the G. Commander, with several other brothers,
they resolved to reconstitute the Order; and form
ing themselves into a Chapter, adopted the signs,
tokens, and words of the Masonic Order, and
assumed the name of Free and Accepted Masons.
From thence the Lodge was removed to Aberdeen,
and the Order spread itself over the whole conti
nent of Europe.”
7
“ There may be some truth in this story,’ said
the D.P.G.M., “although the principal circum
stances are evidently fabulous ; for I have heard it
asserted as an indisputable fact, that in the seven
teenth century there was found in the tomb of a
FREEMASONRY IN’ GERMANY.
Templar who died in Germany in the fourteenth

century, a diagram engraven on stone, exhibiting
Masonic emblems—viz., the square and compasses,
the pentalpha, a five-pointed star, a globe, &c.”
“A proof that the individual Templar was a
Freemason,” the Surgeon observed, “ but of
nothing more.”
“ Unless,” I replied, “ it may be accepted as a
proof of the existence of Freemasonry in Germany
at that period- It is, however, perfectly clear that
before the retreat of Charles Edward Stuart in
1745, there were three distinct Orders of Masonry
in France, respectively named Templary, Jesuitical
and Hermetic; and to these the exiled prince
added the Symbolic. Ramsay invented a new de
gree in 1728, which he called the Royal Arch; the
Petit Elu or Kadosh originated at Lyons in 1743 ;
and from these sprang all the degrees of the
ancien et accepté, some of which are connected with
Blue Masonry, and others with Templary.”
“ And sometimes,” the Skipper interposed, “ the
degree which in one place was managed like ordin
ary Masonry, became a powerful engine in the hands
of the Jesuits, and in those of the infidel philo
sophers a medium for inculcating atheistical prin
ciples. This I have learned from themselves. The
commencement of the lecture practised by the
Jesuits was this :—
“ ‘ What is there between you and me?’
“ ‘ Religious worship.’
“ ‘ What is religious worship? ’
“ ‘A secret.’
68 THE DISCBEPANCXES OF FREEMASONRY.
“ ‘ What is that secret?’

“ ‘ Freemasonry.’
“In every Chapter that I have visited, there is
a mixture of degrees, and so many shades that it
is difficult to classify and arrange them. But in
general it may be said, that the degrees practised
by the Chapitre or College of Clermont, founded
in 1754, were Jesuitical, or a Jesuitical edition of
Templary ; and those prepared by Baron Hunde
for his Lodge of Strict Observance were Templary
purified from Jesuitism.”
“ Unfortunately,” said the Vicar, “ these men
were not contented with fabricating new degrees,
but made innovations in the details of symbolical
Masonry to suit their own purposes. They not
only changed the symbols, but made serious
alterations in the tracing of the Lodge.”
“ It is perfectly clear, however,” the D.P.G.M.
continued, “ that the Continental MAgoNNERIE
ECOSSAIS is a pure fiction, and not sustainable on
any grounds; and it is highly probable that the
appellation was a legacy bequeathed by the Stuart
family, who were Grand Masters of Scotland.
From these facts and arguments it will be clear,
that Freemasonry in both its divisions may be
traced backward to a very remote period in every
part of the world ; and was modelled into a regular
system in England by Prince Edwin in the year
926, and by Bruce in Scotland in 1314. We have
evidence of the existence of symbolical Lodges
in Germany during the'fifteenth century, and in
Holland in the sixteenth. A regular lecture has
THE ORIGIN OF FREEMASONRY. 69
existed from time immemorial in the Royal Order,

and the Kilwinning Masons, how truly it is their
business to prove, claim an antiquity which
approaches very nearly to the time of Athelstan.”
“The conclusion of the matter, then,” said Bro.
Gilkes, “may be thus summed up. If we look
for a correct account of the origin of Freemasonry,
we must dismiss from our minds all reference to
climate or nation, and penetrate into the recesses
of an unrecorded antiquity; for there the original
traces of our symbolical Order are undoubtedly
concealed. And it is for this reason, as the
secrets of Freemasonry were orally communicated,
that we find an insuperable difliculty in discover
ing the connecting-links which might enable us
to pursue the inquiry backwards to such a remote
period of time ; but it is some satisfaction to con
sider that \the same disabilities exist respecting
many other matters of historical interest, which
are nevertheless received on grounds that are
equally conjectural and incapable of proof.”
“ Noorthouck, in the introduction to his edition of
‘ Anderson’s Constitutions,’” the Rector observed,
“has a judicious remark on this very subject.
He says, that a society formed\ on leges non
scriptae should not- be able to produce very ancient
records, is perfectly consistent. Whatever old
writings the brethren might possess in different
places, the revolutions of time, and accidents of
various kinds, continually. diminish. What losses
the Society sustained in the year 1720, when the
ignorant zeal of some rash brethren induced them
70 THE mscnnrascms OF rnnmmsoxnr.
to burn their manuscripts, from a dislike to have

the Constitutions of Masonry printed, cannot
now be estimated.”
“I think you said,” the Surgeon observed,
addressing himself to our Masonic instructor,
“ that\the Royal Arch was invented by Ramsay
at the beginning of the last century. Have you
any authority to bear out your assertion? I have
always been led to believe that the degree origin
ated at the reconstruction of the Temple, when the
Jews\returned from their Babylonish captivity.”
“The Royal Arch of Ramsay formed the
groundwork on which the English degree was
manufactured,” Bro. Gilkes replied; “ but it
differed materially from it both in its nature and
application. In the French Royal Arch, which
is sometimes denominated Knights of the Ninth
Arch, or Royal Arch of Enoch, there is a jewel
with the letters I.V.I.O.L., Inveni ver-bum in are
Leonis, of which the following explanation is given
in the lecture. Biblical history informs us that
the Jews were slaves to the Egyptians until
redeemed by Moses to take possession of the
Holy Land. We also learn from the annals
deposited in the Scottish archives, and only to be
examined by Masons, that in a certain battle the
Ark of Alliance was lost in a forest, and dis
covered by the roaring of a lion, which couched
down at the approach of the Israelites, although
it had previously destroyed a great number of the
Egyptians who had attempted to carry the Ark
away. But at the approach of the high priest he
THE ORIGIN OF THE ROYAL ARCH. 71
dropped the key of the Ark out of his mouth, and

protected that sacred utensil till it was removed
to a place of safety. There is a similar allusion
to a lion which had been wounded by an arrow
lying at the mouth of a cave, and amusing itself
with mathematical instruments. This emblem is
worn as the gorget of a Scottish knight.”
“ Do you mean to say,” the Surgeon rejoined,
“ that the degree was not connected with an
arch at all?”
“ By no means. But Bro. Petersen, I have no
doubt, from his acquaintance with Continental
Masonry, has been dubbed a Knight of Ramsay’s
Order, and he will explain it much more satis
factorily than I can.”
“I will do it with pleasure,” the Skipper
replied; “for there is very little secrecy about it,
except in the multiplicity of signs, tokens, and
words; or rather, the numerous ways of pro
nouncing the same word. The history, in effect,
is thus detailed. The patriarch Enoch saw in a
vision a mountain that seemed to reach the
heavens, and being conveyed to the summit, God
showed him a brilliant Triangular Prism, with
certain characters on each of its faces, which he
saw, but was enjoined never to pronounce. The
characters were these 58 (El) 715R (Eloah) D‘I'I'DN
(Elohim). He was then precipitated into the
bowels of the earth, and passed through nine
perpendicular arches, and in the deepest arch he
saw a similar prism with a brilliant light in the
centre, which showed the same characters that he
72 THE DISCREPANCIES or FREEMASONRY.
had seen before. In obedience to the divine com

mand, Enoch built an altar on Mount Calvary,
where he had seen this celestial vision; and there
also he sunk a deep pit, at the bottom of which he
placed a prism which he had constructed on the
principle of that which he had seen in his dream,
upon a pedestal of white porphyry, and fixed the
whole on a double cubical stone of marble. He
then closed it over with an arch having a square
entrance in the upper part; and its privacy was
increased and consummated by the construction
of eight other similar arched vaults, placed per
pendicularly upon it, and each opening with a like
trap door; the upper surface was covered with earth,
and closed to all but Enoch himself, and he entered
it only once a year.”
“This forms no part of our present Royal Arch
degree,” the Surgeon observed.
“ It is but the commencement,” the Skipper re
joined. “The history is traced down to the build
ing of the Temple by Solomon, when these arches
were discovered by the workmen while digging the
foundations, and the contents of the several vaults,
consisting of vases of gold and silver, urns, marble,
porphyry, agate, and precious stones, were said to
be disinterred and handed over to the king.”
“ But,” said the Surgeon, “I should like to know
how these discoveries were made on Mount Cal
vary by men who were at work on Mount Moriah.”
“ I am not responsible for the discrepancy,”
Bro. Nis Petersen replied, “which has been a
stumbling—block to many brethren who have been
ANOMALIES IN THE ROYAL ARCH. '73
admitted to the degree. But, after all, the anomalies

do not exceed those of your own Royal Arch.”
“ Ha! indeed,” the Surgeon ejaculated; and he
whispered to Bro. Gilkes, “Have we any ano
malies in that exalted degree?”
“Many,” Bro. Gilkes laconically replied, with a
dry sardonic cough.
“ Then,” said the former aloud, “ you will per
haps accommodate me by naming them.”
“You are not all Royal Arch Masons,” the
Skipper replied, “and therefore I cannot distinctly
enumerate them; but you will understand my
meaning when I say, that the original Scroll of the
Law in the handwriting of Moses was found by
Hilkiah in the reign of Josiah, and not at the
rebuilding of the Temple by Zerubhabel, although
our transatlantic brethren feign that towards the
close of the reign of Josiah, Huldah the prophetess,
foreseeing the wickedness of his son and successor,
and also the destruction of the Temple and the
deportation of its most sacred contents to Babylon,
once more secreted the Law in a place where it re
mained till the Jews returned from their captivity.
Again, the names E. and N. given to the scribes
are, I think, erroneous, and for this reason. The
foundation of the second temple was laid in the
year 13.0. 535; but the building was hindered by
the Samaritans till 13.0. 520, when it was completed
by order of Darius, and dedicated 13.0. 515. Now
Ezra did not come up from Babylon till the reign
of Artaxerxes, 3.0. 457, being fifty-eight years
after the dedication, and seventy-eight after the
foundations were laid; and Nehemiah was not

made governor till twelve years after the last date.
They could not, then, have been contemporaneous
with Zerubbabel at the building.”
“I suppose,” said the Vicar, “ that this decided
anachronism arose from the fact of Ezra having
recorded in his first six chapters the circumstances
which happened from sixty to eighty years before
his time ; and from the name of Nehemiah appear
ing in Ezra 0. ii. v. 2, as one of those who came
with Zerubbabel, although he was, as Dean Prid
eaux shows, evidently a different person of the same
name.”
“ I have ever been of opinion,” said the Curate,
“that the arrangement of the three principals is
erroneous. Instead of Z.H.J., I have no doubt
that it ought to be Z.J.H ; not only because J. is
recorded in the Scripture account as taking an
active part with Z., but also because the oflice of
Priest was acknowledged to be superior to that of
Prophet. And if it was intended, as there is
every reason to believe, as an illustration of the
triple oflice of Christ, it will be enough to observe,
that He entered first on the Prophetical oflice;
newt on the Sacerdotal, viz., at Golgotha; and
lastly, on the Regal, viz., from Mount Olivet.”
“ But I am afraid,” said the D.P.G.M., “ you
are losing sight of the original proposition, which
was the difference between the Royal Arch of
Ramsay and our own degree of the same name,
and in what manner they were connected together.
5,
Our esteemed friend the Captain was saying: —
ONLY TYVO DEGREES IN ANCIENT TIMES.
“ That Solomon found the Ineffable Secrets con

cealed by Enoch, and constructing a safe subter
ranean depository, he once more buried them out
of sight until future ages should discover them;
and that they were at length found by three
sojourners who had been employed by Zerubbabel
to work in the foundations of the Temple. They
were rather ancient men, it is true, to travel so
far, and to solicit such a laborious employment;
for according to the traditions received amongst us,
they had been admitted to the degree of Excellent
Master before the captivity, and hence could not
possibly be less than ninety years of age.”
“ If, then,” our host observed, “the Royal Arch
Degree is of such recent construction, which I can
scarcely believe, I may, without offence, take the
liberty of inquiring what ritual and Word were
used in the Third Degree before the invention of
the Royal Arch?”
“The latter question is easily answered,” Bro.
Gilkes replied. “ The Royal Arch Word was
anciently the true Word of the Third Degree.”
“And we are told by a French writer (A.D.
1745),” the Dane interposed, “ that the Master’s
\Vord was originally ——, but that it was changed
after the death of Adoniram.”
“ But the ritual, the ritual,” the Surgeon per
severingly repeated.
“It will be rather difficult to determine that
point,” Bro. Gilkes responded, “ from the paucity
of records relating to the subject of Freemasonry;
but you are welcome to my opinion, if you attach
76 THE DISCREPANCIES OF rnnmmsoxm'.
any importance to it, and I shall advance nothing

that cannot be justified by documentary evidence,”
and he laid down his pipe.
“ We have implicit confidence in your opinion,”
our host said, speaking in the name of the rest,
“ and do not doubt but we shall be edified by the
expression of it.”
“ I believe, then,” he continued, “that in
ancient times there were only two degrees gener
ally known' to the Craft, the Third, or Master’s
Part, as it was denominated, being strictly limited
to a few leading men. No private Lodge was com
petent to confer it; and therefore, when the Grand
Lodge was in abeyance, which it certainly was for
the greater part of the seventeenth century (the fig
ment of Oliver Cromwell’s Grand Lodge being un
sustainable by any tangible evidence), no person
could be admitted to the Third Degree. Nor was
it absolutely necessary, because it was distinctly
provided by the old Constitutions, that a Fellow
Craft was eligible for all oflices, including that
of Grand Master ; and every E.A. P. possessed
the privilege of a vote in Grand Lodge on every
question that was there introduced.”
“ An E.A.P. of a certain standing, I presume,”
the D.P.G. M. suggested.
“Not so,” Bro. Gilkes replied; “a brother who
was initiated to-night would have a vote in Grand
Lodge to-morrow.”
“ Then, excuse me,” the D.P.G.M. interposed,
“ but do you mean to aflirm that the Masters of
private Lodges were not Master Masons P ”
I‘
ASHMOLEAN MASONRY. 17
“ Many of them were only Fellow Crafts," he

replied; “and our present Book of Constitu
tions still retains, in a note under the head of
Ancient Charges (iv.), the proviso, that no
brother, in ancient times, however skilled in the
Craft, was called a Master Mason until he had
been elected into the chair of a Lodge. On
which you will observe, that as no brother could
be raised but in the Grand Lodge, the words have
been cautiously selected, because in the abeyance
of that governing body no Master Mason could be
made; and, therefore, the above proviso does not
use the word raised, but called a Master Mason,
although perhaps nothing more than a Fellow
Craft.”
“I am afraid your conjecture on this point is
somewhat overstrained,” said the Vicar, “for it is
altogether new to me.” And the whole company
concurred in the observation.
“Well, then,” Bro. Gilkes replied, “we will
resort to documentary evidence in support of our
hypothesis. In the year 1646, the celebrated
philosopher Elias Ashmole, who founded the
museum at Oxford, was initiated in a Lodge at
Warrington, as he himself has recorded in his
diary; and we fairly gather from his account, that
it was governed by a Fellow Craft, and that there
were no Master Masons present; and I greatly
question whether Ashmole himself was ever raised
to that sublime degree.”
“That is a singular opinion respecting a man
of his celebrity,” said the Rector; “for he must
have been the chief, as he was certainly the most

learned Mason of his day ”
. “A day,” Bro. Gilkes smilingly interposed,
“ when there were no regular Grand Lodges.”
“ Do any of you know that the Ashmolean
Masonry is altogether ignored on the continent of
Europe?” the Surgeon inquired.
“ Bro. Frederic Nicolai has given it a decided
contradiction,” the Skipper replied. “ He says that
the object of the meeting at Warrington, so far
from being Masonic, was simply for the purpose
of carrying out a philosophical idea which had been
promulgated by Lord Bacon in his ‘New Atlantis’
of the model of a perfect society, instituted for
the secret purpose of interpreting nature, and of
producing new arts and marvellous inventions
for the benefit of mankind, under the name of
Solomon’s House, or the College of the Six Days’
Work, which, in plain language, was intended
to be an ideal society for the study of natural
philosophy. The persons present at these meet
ings are said by Nicolai to have been Rosicrucians,
and we know this to be true of Ashmole himself.
He asserts, further, that these men erected, in
their Lodge, two Great Pillars, which they called
the Pillars of Hermes, in front of Solomon’s
House, and that they used a chequered pave
ment, a ladder of seven staves or rounds, and
many other secret symbols. And as they held
their subsequent meetings in Mason’s Hall, Lon
don, they adopted the tools of working masons;
and this, he says conclusively, was the origin of
'rnn CONJECTURE or NICOLAT. 79
Symbolical Masonry. And as it was invented

about the time of the Restoration, the judicial
murder of Charles the First was introduced as an
incidental legend.”
“This conjecture of Nicolai is entirely without
foundation?" said the Vicar, inquiringly.
“Entirely,” Bro. Gilkes coincided; “for it is
indisputably true, that the three degrees of Masonry
had long been in existence at the period in ques
tion, although I doubt whether Ashmole ever
becamea Master Mason.”
“ Many of the French high-grade Masons, how
ever, notwithstanding the conjecture of Nicolai,”
the Skipper observed, “entertain an opinion that
Ashmole was not only a Master Mason, but that
he connected the degree with Templary, and prac
tised it under that name.”
“Without any authority, I should conceive,”
Bro. Gilkes replied. “ But let us hear what Ash
mole himself says on the subject. In 1682, as he
tells us, having at that time been thirty-six years
a Jlfason, he attended a Lodge in Mason’s Hall,
London, at which he was the Senior Fellow; but
no Master Mason is mentioned, except the Master
of the Mason’s Guild, and he was not the Master
of the Lodge, the chair being occupied by Ash
mole himself in the above character.”
“ I believe the gloss of Bro. Gilkes is correct,”
I observed, “ for I have in my possession a copy
of the examination or lecture which was used by
the Craft at that period ; the original of which, in
the veritable handwriting of Ashmole himself,
80 THE DISCREPANCIES OF FBEEMASONBY.
was given to Dr Anderson when he made his col

lections by command of the Grand Lodge for a
comprehensive history of Masonry; and it does
not contain a single reference to the Third Degree,
and only these three questions to the Second:
‘ Whence is an arch derived? From architecture.
How many orders in architecture ?’ Five ; the
Tuscan, the Doric, the Ionic, the Corinthian, and
the Composite. What do they answer? They
answer to the base, perpendicular, diameter, cir
cumference, and square.’ ”
“ This, however,” the Vicar observed, “ affords
no proof that these degrees were altogether un
known; for, if I recollect right, the QB, in the
Royal Order of H.R.D.M., established by Bruce
in the fourteenth century, enumerates them all in
the same order as they now exist. It is in dog
grel rhyme, viz. :—
“ ‘ That you will always keep, guard, and conceal,
And from this time you will never reveal
Either to Master Mason, Fellow Craft, or Apprentice,
Of St John's Order, what our grand intent is.’ ”
“ I admit that it does not constitute an unques

tionable proof of the fact,” I proceeded; “ but at
any rate it is a fair presumption that the Master's
Degree was conferred on very few. Dermott,
indeed, in 1748, pronounced dogmatically that
all the members of Lodges acting under warrants
from our Grand Lodge (his own Lodge at the
Ben Jonson’s Head included, for its warrant
was derived from the same source) were ignorant
of the Master’s Part; and that it was not known
THE MASTEB’S PART. 81
to any of the revivalists, Desaguliers, Anderson,

Gofton, King, Calvert, Lumley, Sayer, and others,
—t/ee geniuses, as he terms them, to whom the
world is indebted for the memorable invention of
modern Masonry; and therefore, as they were
ignorant of it themselves, they could not com
municate it to others. These are his words, on
page xxiii. of the last edition of the ‘Ahiman
Rezon ’ (1813) : ‘ About the year 1717, somejoyous
companions, who had passed the degree of a Crog‘t,
referring to the brethren just named, though very
rusty, resolved to form a Lodge for themselves,
in order, by conversation, to- recollect what had
been formerly dictated to them ; or if that should
be found impracticable, to substitute somez‘bing new,
which might for the future pass for Masonry
amongst themselves. At this meeting, the ques
tion was asked, whether any person in the assembly
knew the Master’s Part; and being answered in
t/e negative, it was resolved that the dag‘iciency
s/eould be made up with a new composition, and what
fragments of the old Order could be found among
them should be immediately reformed and made
more pliable to the humours of the people. It
was thought expedient to abolish the old custom
of studying geometry in the Lodge, and some of
the young brethren made it appear, that a good
knife and fork in the hands of a dexterous brother,
over proper materials, would give greater satisfac
\tion, and add more to the conviviality of the Lodge,
than the best scale and compass in Europe. 7”
“This cannot be true,” said Bro. Gilkes, “for
F
the above revivalists were contemporary with the

Grand Master Sir Christopher Wren, and were all
members of the old Lodge of St Panl’s, now the
Lodge of Antiquity, of which that ,great and good
man was R.W.M., and the sole dispenser of the
degree in question ; and, therefore, it may be fairly
presumed that, as he was living when the revival
was projected—and probably suggested it himself
—-—he would not suffer them to remain ignorant
of that important part of Craft Masonry, which
would, indeed, have disqualified them for the
eflicient discharge of such an onerous responsibility
as the renovation of our ancient and honourable
institution.”
“ It is absolutely certain,” I remarked, “ that
Desaguliers and his companions were intimately
acquainted with all the particulars of the Third
Degree ; for Dr Anderson wrote a defence of it in
1730, in which all the allusions are categorically
enumerated and triumphantly vindicated from the
aspersions of Prichard and others, who were
engaged in the common design of bringing Free
masonry into disrepute. I possess a transcript of
the ceremony which Desaguliers used, and it pretty
nearly resembles our own. There are, indeed, a few
slight variations. For instance, instead of twelve
\Fellow Crafts, it states that ‘ fifteen loving
brothers, by order of King Solomon, were sent,
&c., and found the body decently buried in a
mossy bed,’ &c. &c.” [The explanations which
followed cannot be committed to print]
“Our brethren of the United States,” said the
VARIOUS LEGENDS. 83
Skipper, “teach their candidates that the burial

place of a Master Mason is under the S. S., with
the following legend delineated on the tomb. A
virgin weeping over a broken column with an open
book before her; in her right hand is. a sprig of
cassia, and in her left an urn. Time stands
behind her with his hands enfolded in the ring
lets of her hair. The unfinished state of the
Temple at the death of its chief architect is denoted
by the virgin weeping; the broken column is a
symbol of himself; the open book implies that
his memory is recorded in every Mason’s heart;
the sprig of cassia refers to the discovery of his
remains ; the urn shows that his ashes have been
carefully collected; and the figure of Time implies
that all things are subdued by time, patience, and
perseverance. There is a similar tradition about
many other great buildings in different parts of
the world. When I was at Leith two years ago,
I went to see the famous Chapel of Rosslyn, the
seat of the St Clairs, hereditary Grand Masters of
Scotland ; and I was told, that at the time of its
erection, the Master Mason meeting with some
difliculties in working out the plans, found it
necessary to go to Rome for information, and
that during his absence his apprentice conquered
the difliculty and finished the work. On his
return, the master was so exasperated at having
been foiled by his apprentice, that he slew him
witha blow of his hammer.”
“A similar legend exists at Lincoln,” the
Rector observed.
I.
84 ran DISCRErsNCIES or rREnnasoxnr.
“ Do you think the Third Degree, as we under

stand it, is really coeval with the building of
Solomon’s Temple? ” the Surgeon inquired, revert
ing to the former subject.
“My private opinion is—no,” Bro. Gilkes
replied. “It is, indeed, quite uncertain when the
Third Degree was invented or remodelled with the
addition of the disappearance of H. A. B.; but
there are reasons for believing that it originally
consisted of two parts, viz., (1) The loss of the
W'ord by death; and (2) the finding it again by
a resurrection; for it was certainly recovered in
those times in the Third Degree. These two
divisions were not given consecutively on the same
evening, but at two distinct periods, viz., at a
distance of fifteen days from each other, for a
reason which I need not explain; and was
communicated as the Master’s Word in the latter
portion of the degree. In some of the old Kil
winning Lodges of Scotland, the same practice, I
believe, still continues to prevail.
“ You are right,” said the Skipper ; “ I attended
the Kilwinning Lodge at Glasgow last year, and
witnessed the ceremony, which was in substance
as follows. The candidate is introduced light
the QB. is administered the penal sign,
password, and grip delivered and he is dis
missed with an appropriate exhortation. He is
then brought in a second time dark and
told that he represents,” [More cannot be
made public]
“Our learned brother Dr Anderson, in his
WHEN wAs THE THIRD DEGREE INSTITUTED ? 85
celebrated Defence,” the Vicar observed, “ which

every brother ought to study carefully, gives a
classical explanation of this event; his words are
these: ‘The accident by which the body of
Master Hiram was found after his death, seems to
allude in some of its circumstances to a beautiful
passage in the Sixth of Virgil’s Eneid. Anchises
had been dead for some time, and Eneas his son
professed so much duty to his departed father,
that he consulted with the Cumaean Sibyl, whether
it were possible for him to descend into the shaa’es
below in order to speak with him. The prophetess
encouraged him to go; but told him he could not
succeed unless he went to a certain place and
plucked a bough or shrub, which would easily
separate from the parent tree, and by carrying
that in his hand he would obtain directions where
to find his father. Thus it appears, that the body
of Anchises could not have been discovered but
by the help of a bough plucked with great ease
from the tree; nor, it seems, could Hiram, the
Grand Master of Masonry, have been found but
by the direction of a shrub which the dissector
tells us came easily up. The principal cause of
the descent of Eneas into the shades, was to
inquire of his father \the secrets of the Fates,
which should sometime be fulfilled among his
posterity. And, in like manner, the occasion of
the brethren searching so diligently for their
Master was, it seems, to receive from him the
secret word of Masonry. This remarkable verse
follows :—
86, THE nrsonnraxcms or FREEMASONRY.
" ‘ Prznterea J\fi..let exanimum 00r t\ll! amici ,

Hen DESClSl ’
This was Micenus that was murdered and buried

under a high hill; as, says the dissector, Master
Hiram was.”
“And in a book entitled ‘ Remarkable Ruins
and Romantic Prospects of North Britain, by
Charles Cordenier,’ ” the Rector added, “ I remem
ber the following singular passage : ‘ Hiram (the
Light) coming forth in hallowed dignity of
character from within the veil of the sanctuary;
violated, in the open temple of the world by the
ignorant and profane; concealed for a time in
awful secrecy; the want of his presence pathetic
ally deplored; the ardent solemnity wherewith
he is sought for; the acclamations ofjoy on find
ing him again, and the consequent discovery of the
Word, almost of itself develops the secret which
the personification had involved.’ ”
“These coincidences deserve a serious con
sideration,” said the D.P.G.M. “But we were
speaking of Scottish Masonry; and on this
subject I wish to ask our intelligent Danish
friend a question, which perhaps he may be able
to answer. I have been told that the Jewels used
by the oflicers of their Lodges are different from
ours—is this correct, and if so, can you explain
the reason ? ”
“The Jewels are certainly different,” the Skip
per replied. “ In Scotland every Master of a
Lodge is regarded as the representative of King
Solomon; and therefore entitled to wear the same
JEWELS worm IN sco'rrrsn LODGES. 87
emblem as the Grand Master. They are usually

composed of the Square and Compasses, 24-inch
gauge, an arc of a circle, and the two great lumin
aries, with a stone in the middle to denote the
All-seeing Eye, or Blazing Star. The Lodges vary
in the arrangement of the details, but they con
sider the Square and compasses combined to be
the sine qua non of the Master of a Lodge; and
these in conjunction with the Bible constitute the
Furniture of the Lodge. The Scottish Grand
Lodge instituted in 1736 an oflicer called Sub
stitute Master, which is not used in any other
country. The reason I am told was that the
Grand Mastership was intended to be biennial ;—
the first year there was to be no Depute G. M. ;
but the year following a Depute is elected who is
the Grand Master elect; the real working man
being in fact the Substitute G. M., who is
frequently continued in oflice for years. I am
further informed that when this oflice was created
there was some demur in Grand Lodge respecting
an appropriate Jewel; and after mature delibera
tion they gave him, very improperly I think, the
Level, and assigned the Square to the Senior
Warden. But there is scarcely a single Lodge out
of Edinburgh which follows this system, and the
Grand Lodge is too prudent to compel it]?
“ I am sure we are under very great obligations
to our intelligent brother for his lucid explana
tions,” said the Vicar; “ and I would now ask Bro.
Gilkes whether the disappearance of H. A. B. is
to be esteemed an actual occurrence, or a myth or
fiction assumed for the purpose of establishing

the legend of the Third Degree as a type of the
death and resurrection of our Saviour Jesus
Christ ? ” \
“And I would answer,” Bro. Gilkes replied,
“ that it is evidently a figurative and not a literal
death ; but I do not make this assertion for the
purpose of establishing any favourite hypothesis
of my own. The death of H. A. B. at the time
indicated by the legend is positively contradicted
in holy writ ; for Scripture history states most con
clusively that he lived to finish the temple. The
words are (2 Chron. iv. 11), AndHiramfinishedthe
10o1']: Heat he was to makefor the house of God. And
after an enumeration of particulars, the passage
concludes—T/ms all the work of Solomon made for
the [muse of God was finalshed. And Josephus
mentions him under the name of AB-DOMEN, as
living in Tyre long afterwards. There are other
reasons which prove conclusively that the legend
of Hiram is but a vehicle for the embodiment of
some great and fundamental truth, such as,
perhaps—Death in Adam and Life in Christ—
and these are ” [they are not communicable]
“ It is a sound canon in logic,” said the Student,
“that a fact is distinct from any construction
which may be put upon it. And if this fact be
confirmed by the Scriptures, it will not be affected
by any use which Freemasonry has made of it.”
“ This,then,is the reason,” the Skipper observed,
“ why Dr Dalcho, whose book I have got on board
my good ship, said in an oration which he delivered
LEGEND or THE THIRD DEGREE. 89
in 1803, as Grand Master of South Carolina:

‘ I candidly confess that I feel a very great degree
of embarrassment while I am relating to ministers
of God’s Holy Word, or to any other gentlemen,
a story founded on the grossest errors of accumu
lated ages; errors which they can prove to be
such from the sacred pages of holy writ, and from
profane history, written by men of integrity and
talents, and that, too, in a minute after I have
solemnly pronounced them to be undeniable
truths, even by that very Bible on which I have
received their obligation.’ ”
“ To confess the truth,” said the Surgeon,
“ I never had any faith in the details of this
absurd legend, knowing that H. A. B. made all the
internal decorations of the Temple—the pillars,
and the brazen sea, the layers, and the vessels of
every kind—qfter the edgfice was finished. And in
enumerating these works, the Scripture account
concludes : ‘ So Hiram made an end of doing all the
work that he made King Solomon for the house o]’
the Lord.’ Nay, the probability is not destitute
of good grounds, that he erected Solomon’s palaces,
which took many years in building, after the
Temple was completed; because when stating
some details of Solomon’s palace, the house of
Lebanon, and the palace of Pharaoh’s daughter,
the account adds, ‘ Thus Hiram wrought ALL King
Solomon’s work.’ ”
“This conversation,” said the D. P.G.M. , “ has
thrown a new light on the subject; and the only
doubtful point that remains, and of which I look
90 Tim nrscnnrnnoms or FBEEMASONBY.
to Bro. Gilkes for the solution, is,—the real

reference of the legend.”
“I am unable to resolve that diflicult question
dogmatically,” Bro. Gilkes replied, “but I can
tell you the conjectures of others. Some assert
that the legend refers truly to the absolute and
bond fide death of Hiram the architect; others
trace it to the legend of Osiris or Ihammuz; and
refer its hidden meaning to that curious opinion
of the ancient heathens respecting the two mys
terious predicaments to which all mankind are
subject, viz., Sleep and Death. The former by
producing dreams and visions which are unfathom
able to the clearest intellect, and a mystery to the
wisest of men, were termed the Lesser or exoteric
Mysteries; and the latter being the precursor of
an after-state of existence, which, in the absence
of revelation, was still more abstruse, they denomi
nated the Greater or esoteric Mysteries. Others
believe that the legend was added after the Chris
tian era, and that H. A. B. was intended to be
a type of the death and resurrection of Christ.
Some refer its origin to Oliver Cromwell and his
Independents ; and those who adopt the Ashmolean
origin of Masonry refer it to the murder of King
Charles. Others assign to it an astronomical
signification, and think that the death and restora
tion of H. A. I}. refer to the sun sinking at the
autumnal equinox into the depth of winter dark
ness, and emerging into summer light at the ver
nal equinox; at which latter period they contend
that the foundations of the Temple were laid.”
DIVERSITY OF OPINION NOT DETRIMENTAL. 91
“Who’s to decide when doctors disagree?”

said the Vicar, laughing. “But leaving this
problem for casuists to solve, I come now to a
practical question of discipline. Whether the
Royal Arch Degree, as it is asserted, be full of
inconsistencies, anachronisms, and contradictions,
or not; and I wish to be informed by our visiting
brother, Gilkes, if the Lodges of the. metropolis,
like many of ours in the provinces, allow a Royal
Arch Warrant to be suspended on their walls
during the working of Craft Masonry? I hold
the custom to be inaccurate; and have known it
to produce great confusion amongst the brethren,
ending in serious disputes, particularly in a Lodge
in the western province of Lancashirefof which
I was a member, arising out of a diversity of
opinion on this prolific source of dissension.”
“Strictly speaking,” Bro. Gilkes replied, “ I
do not consider a diversity of opinion to be at all
detrimental to the prosperity of a Lodge, provided
the debates be conducted in a friendly and gentle
manly spirit, and free from any admixture of
acerbity or party feeling. Differences of opinion
will exist; and even the highest law authorities
in the land—the judges—frequently differ in the
construction of some abstruse legal point which
has been referred to their united wisdom for
decision; but this, as in the Houses of Parlia
ment, does not produce the slightest effect on the
private feelings of esteem and friendship for each
other.”
“ Still a dispute on such a trifling and unim
92 run DISCREPANCIES or rREnmasoxnr.
portant subject as the suspension of a Royal Arch

Warrant in a Craft Lodge is, at the least, disre
putable,” the Vicar continued; “because that
degree is in reality only the completion of the
third.”
“ You are quite correct,” Bro. Gilkes responded,
“in your concluding observation, for the Articles
of Union declare authoritatively, that Craft
Masonry has but three degrees, including the
Royal Arch, although many brethren are incap
able of understanding the connection between
them. And they are also of opinion that while
the Royal Arch Degree cannot be conferred in a
Craft Lodge—while its members meet and work
under a different Grand East and a distinct
warrant ;—while it has not only separate oflicers
'endowed with names, qualities, and attributes
unknown to blue Masonry, but exacts new fees,
prescribes a distinctive clothing and jewels by a
detached code of laws, and changes the endearing
name of Brother for that of Companion ;—while
the degree itself refers to a different period, and
embraces a series of historical events which have
no connection with the preceding degrees, and
retains nothing that ever did appertain to them
except the Master’s lVord—it becomes, both in
theory and in practice, to all intents and purposes,
a detached institution; which it specifically pro
claims by the adoption of a new and more appro
priate colour—symbolical Masonry being blue, and
Royal Arch Masonry red. And it is actually con
sidered a separate degree by all the Grand Lodges
R. A. WARRANT IN CRAFT LODGES. 93
in the world except our own, to be approached

only by six preliminary steps or degrees, which in
Ireland are the first three, the Past Master, the
Excellent, and Superexcellent; while our trans
atlantic brethren. in the United States proceed
by somewhat different gradations ; but the category
is, the three first degrees, the Mark Master, Past
Master, and Most Excellent Master.”
“ That is quite true," said the Skipper, “and
they keep every separate degree distinct from all
the rest.”
“ Then I should conceive that under these cir
cumstances,” our host observed, “ the Royal Arch
Warrant ought to be banished from the walls of
a Lodge; and as Master of the Apollo, I will take
care to see it done.”
“There are some cogent reasons,” Bro. Gilkes
continued, “which lend a sanction to your view
of the subject, and particularly the following
passage in the Book of Constitutions, under the
head of Private Lodges : ‘ The jewels and furniture
of every Lodge belong to and are the property of
the Master Wardens, and Brethren of such Lodge.
But the Royal Arch Warrant belongs to a different
body of persons, and therefore cannot be classed
along with the Craft property, amongst which it
is evidently out of place; because, being found
there, in case of a distraint for the debts of the
Lodge, it would doubtless be considered prima
facie as part and parcel of the Lodge furniture.’ ”
“ There may be some weight in this argument,”
said the Curate, “but such events as seizures in
94 THE DISCBEPANCIES or FREEMASONRY.
a Lodge are happily, like angels’ visits, few and

far between; and I for one cannot see the impro
priety of hanging up the Royal Arch Warrant,
which occupies no more space than a common
picture, on the walls of a roomy Lodge, where it
serves at all events, as far as it goes, to prevent
the disfiguring effect of overmuch blank wall.”
“ How does this opinion agree,” I asked, “with
that provision in the general laws of Masonry
which makes it imperative that no jewel or
emblem, clothing or insignia, shall be worn or
used in a Lodge, other than those specified for the
oflicers, except such honorary or other jewel as
shall appertain to, or be consistent with, those
degrees which are recognised or acknowledged by,
and under the control of, the Grand Lodge? Now
as the Royal Arch, although acknowledged by the
Grand Lodge, is not under its control, but is
managed by a different governing body, I should
conceive that everything appertaining to it is
forbidden to be used in a Craft Lodge; and the
warrant must evidently rank as a part of the
insignia. And it will be important to observe
that in this prohibitory clause, the copulative
conjunction is used, which shows clearly that it
is the intention of our rulers to exclude from a
Craft Lodge every species of insignia belonging
to any degree which is not only unsanctioned by,
but also exempt from the control of, the Grand
Lodge.”
“ This reasoning,” Bro. Gilkes observed, “ I
believe to be a faithful exposition of our Constitu
INTERPRETATION OF MASONIC LAW. 95
tions on this particular point.\ But supposing it

to be fallacious and unsound, and I do not claim
infallibility in the interpretation of Masonic Law,
I know that many of our town Lodges admit the
practice, and you will frequently find there the
Royal Arch Warrant exposed on the walls of a
Craft Lodge. I admit, with our friend the Vicar,
that it frequently proves a fertile source of dissen
sion amongst the brethren. Those who pooh-pooh
the Royal Arch, and have no intention to be
exalted, generally protest against such an exhibi
tion, and the custom being warmly defended by
the Companions, two parties are produced, which
are pretty sure to be opposed to each other on
every subject that comes before the Lodge; and I
am acquainted with Lodges which have lost many
valuable members from the interminable disputes
that arose out of this simple circumstance alone.”
“ The question therefore resolves itself into this
plain proposition,” said the Surgeon, “whether
it be expedient to incur the risk of perpetuating
disputes which may ultimately deprive the Lodge
of some of its best members, for the sake of a
document in a gilt frame which is neither useful
nor ornamental in that place, and the legality of
which, to say the least of it, is more than doubtful.
My opinion, after the discussion I have heard,
is decidedly against the practice. For it cannot
be reasonable or expedient to exhibit the insignia
of a degree which the Lodge is incompetent to
confer, while its existence continues to be a
stumbling-block that forms a perpetual source of
annoyance to even a single member of the

Lodge.”
There being no demur to the above conclusion,
a pause ensued, which the Student interrupted by
asking our Masonic instructor whether, as a young
Mason and desirous of instruction, he might
venture to propose a question which, he con
fessed, had puzzled him not a little in pursuing
his mathematical studies, and he had found many
brethren as ignorant of its origin and application
as himself. '
“I shall have much pleasure,” Bro. Gilkes
replied, “in furnishing any information in my
power; but I can make no absolute promise till
you have named your subject.”
“ I allude,” said the Student, “ to the Masonic
application of the Vesica Piscis, which, we are
told, is a universal exponent of architecture or
Masonry, and the original source and fountain
from which its signs and symbols are derived.”
“ I am glad you have mentioned it,” our host
observed, “ for to say the truth, I also have some
misgivings on the legitimacy of its application to
our science.”
“It is a very curious and interesting subject,”
Bro. Gilkes replied, “and well worthy the atten
tion of all good Masons. Its modifications are
of infinite variety; but assisted by the scientific
brethren now present, I doubt not but I shall be
able to make you understand it.”
“It may be unnecessary to observe,” I re
marked, “that the Vesica Piscis contains the
THE VESIC'A risers. 97
imperfect outline of a FISH; and was so called

from the Greek word ”IX6vaq, which is an acrostic
0f the Redeemer, Una-ode Xpw'rhs. @605 Ttbq O
zm'riyp; whence it became an emblem of Christ,
although it had been used geometrically long
before His personal advent into the world. It
appertained to the Platonic system, and con
stituted the sign of recognition amongst the
Epopts, by the open hands united with the ends
of the fingers, and wrists touching each other.
Vesica Pis\cis often occurs in the Egyptian
Fig. 4.
1
a-’t4
'I
I
1I .-"
I
I
I
|
|.
!
temples, and particularly about the throne of

Osiris, in reference to the divine triads; and
geometrically represents the birth of Light,
Horns, or the Sun, from the wedding of Osiris
and Isis.”
G
“But the question is,” the Surgeon asked,

somewhat impatiently, “how do you apply it
Masonically ? ”
“We apply it thus,” Bro. Gilkes answered.
“Our lectures inform us that the three most
perfect of all geometrical diagrams are, the equi
lateral triangle (fig. 1), the square, and the
equal hexagon; the latter being a figure produced
by carrying the radius of a circle six times round
the circumference. And thus the hexagon, being
composed of six equilateral triangles, is equal in
all its relations, and retains the quality of being
infinitely divisible into similar triangles, according
to the geometrical projection observed in the
divisions of that trilateral figure, and may there
fore be considered as the most perfect of all
multilateral forms. Of trilateral and quadri
lateral figures it is to be observed that none
are admissible into symbolical geometry but
those which, in their respective lines and angles,
bear the relation of equality, or such integral
proportions as may be adequately expressed by
some of the numerical terms of the Tetractys, i.e.,
the numbers 1, 2, 3, 4.” '
“I admit the correctness of your quotation
from the Union Lectures,” said the Surgeon, “ and
shall be glad to learn how you apply the doctrine
to the Vesica Piscis.”
“You shall hear,” said Bro. Gilkes. “The
Vesica Piscis constitutes the origin and founda
tion of all these figures, and enters into the
composition of almost every Masonic symbol.
THE PYTHAGOREAN TRIANGLE. 99
For instance, the number three refers to the

Trinity in Unity, which is represented by a
figure that Hemming and Shadbolt have denomi
nated the Pythagorean Triangle, and illustrated
thus (fig. 2). This emblem powerfully eluci
dates the mystic relation between numerical
and geometrical symbols. It is composed of
ten points so arranged as to form one great

equilateral triangle, and at the same time to
divide it into nine similar triangles of smaller
dimensions. The first of these is called a Monad,
and represents unity, answering to the geometri—
cal point. The next two points are called Duad,
answering to the geometrical line, which consists
of length without breadth, and is bounded by
two extreme points. The three succeeding points
100 THE DISCREPANCIES OF FBEEMASONRY.
are called a Triad, which embodies the idea of

length and breadth as abstracted from thickness.
The four points at the base of the figure are
denominated Tetrad or Tetractys. They bear a
similar relation to a solid, which combines the
three principles of length, breadth, and thickness,
inasmuch as no solid can have less than four
extreme points of boundary.” 1
“The followers of Pythagoras,” I interposed,
“interpreted this figure rather differently, by
assigning to it a mythological as well as a moral
character. They held that the Monad was the
point within a circle, representing the central
fire or God, because it is A and {2, the beginning
and the end, the first and the last; and in
morals it signified love, concord, and peace. The
Duad represents fortitude, harmony, and justice.
The Triad was consecrated to friendship, prudence,
and temperance. The Tetrad or Tetractys was
considered by them as the root, principle, cause,
and maker of all things. Amongst the Jews it
1 In reference to this subject, I must inform my readers that
Bro. Scott, an American Mason, who wrote “The Analogy of
Masonry with Religion,” publishes the following observation in
an introductory letter written by a friend, and addressed to
himself: “Some years since, I was struck with the originality
of your views concerning the number Three, and can never
forget the thrilling discourse you pronounced upon it in Brown
Lodge. You could justly claim those views as your own, before
Dr Oliver’s Treatise had passed over from London.” I have
nothing to offer against this representation, except to express
my regret that our worthy brother should have brought my
name into question; for I do not claim any originality in the
illustration of a number which was copiously explained by
Pythagoras more than 2000 years ago. My dissertation on the
number Three in Lect. IX. of the "Historical Landmarks" is a
mere collection of facts without any pretensions to originality.
ONE or THE AROANE sEoRETs. 101
was called Tetragrammaton, and by ourselves,

T.G.A.O.T.U., who is symbolised by the Vesica
Piscis, or sacred fish.”
“ I question the orthodoxy of this explanation,”
said the Surgeon, “and shall be glad to hear
what our Masonic instructor thinks of it.”
“It is novel,” Bro. Gilkes replied, “but in
genious; and, without doubt, consonant with the
numerical system of Pythagoras, except in the

reference to the Redeemer.”
“Which ought to have been omitted,” our
host hastily added.
“ I think not,” said the Vicar; “for not only
has the Vesica Piscis been esteemed an emblem
of Christ from the second century downwards,
having been thus applied by Tertullian in his
famous ‘Apology,’ but throughout that entire
102 THE DISCIIEPANCIES or FREEMASONRY.
period the Freemasons, who erected the religious

edifices of all Christian countries, have used
it as an emblem of the divine founder of their
religion ; and there does not exist a single church
of any pretensions without some marked illus
tration of its principles.”
“ It is said to have been first applied to Christ,”
the Student observed, “by the author of the pseudo
Sibylline Oracles; but it appears to have been
known and esteemed as one of the arcane secrets
of architectural science long before the period
when he flourished. But this is a digression,
and I entreat our gifted brother to proceed.”
Fly. 4.
“Having disposed of the four primary digits,”

Bro. Gilkes continued, “we come to the number
seven, which is the sum of the two last-mentioned
numbers, and has evidently more than one refer
ence, from the various ways in which it may be
ILLUSTRATION or THE CUBE. 103
depicted. Thus, for instance, if it be exemplified

by triangles (fig. 3), it produces the monogram
of God-Man, Jesus Christ; the apex pointing
upwards denotes His divinity, and that pointing
downwards, His humanity. If represented by
squares (fig. 4), it produces the polished cubical
stone, an emblem of perfection.”
“The brethren of the body in Lancashire, where
l'i'géé'.
LOVE
I JNO. IV .[6
CHARITY
HEB VI'IS lcoaxiii l3 HEB.XI.I
‘TRUTH
EPH. IV l5
RELIEF
ACTS Xl.29
I was initiated,” said the Vicar, “ had a very

pleasing illustration of the cube in connection
with Freemasonry. It was painted on a stiff
floorcloth, and folded up by joints. When
closed, it formed a regular solid body or Hexaedron ;

and was explained as an emblem of Innocence and
Purity;—Faith, Hope, and Charity, Brotherly Love,
Relief, and Truth; but when expanded (fig. 5), it
assumed the form of a Christian church with
transepts, in each division of which one of these
virtues was proclaimed by an appropriate passage
from the New Testament, thus.” And taking
out his pencil, the Vicar delineated the figure on
a sheet of paper which lay on the table. “Here
you will observe,” he continued, “that in the
progress of a Christian from this world to a
better, he first enters as a catechumen at the
narthex or antetemple in the West, under the
assurance of RELIEF from worldly trouble; presses
forward into the naos or Church militant, where
dwelleth TRUTH; and having at length advanced
by the practice of Christian CHARITY through
the gates of FAITH and HOPE, he enters by the
portze sanctaa into the bema, chancel or choir, the
Church triumphant, where brotherly love and
peace shall for ever reign.”
“Our three Pillars and Degrees,” said the
Rector, “may be illustrated by the same imagery.
Thus, Wisdom is the object of the First Degree, \
which may be denominated in Christian phrase
ology, the Catechumens or Church expectant;
Strength- and Stability of the Second, or Church
militant; and Death and Resurrection, the reward
of practical Faith, Hope, and Charity—called by
us Beauty——of the Third, which is correlative with
the Church triumphant.”
THE PERFECT ASHLAR. 105
“We are greatly obliged to our reverend friends

for their interesting illustrations,” said the Stu
dent, “ which tally so ingeniously with the usages
of ecclesiastical antiquity; and I am sure that the
brethren would derive considerable benefit from
their instructions if they fortunately resided
n5. 6.
amongst us. Perhaps Bro. Gilkes will now

favour us by proceeding with his explanation of
the identity between the Vesica. Piscis and the
Pythagorean science of numbers, as it is enun-
ciated in our present system of Freemasonry.”
106 THE DISCREPANCIES 0F rnnnmasonnr.
“We were speaking of the cube as a perfect

figure in the abstract,” Bro. Gilkes continued,
“ but you will observe, that if it be extended to
the extreme circumference of both the circles
174:7
_ . . . ._ . . . . .. a . . . . . . . . . . _ _ . . . . _ . _ . - - . - ..
whose segments form the Vesica, it will produce

the double cube, or altar of incense, and include ten
points, the sum total of the Pythagorean Triangle ;
being the sacred number, and denominated
amongst Masons the Perfect Ashlar. The Triple
Tan, and the Jerusalem Cross (figs. 6, 7, 8), in—
clude, in like manner, the two circles and Vesica;
PROGRESSION BY THREES. 107
and contain the dimensions of the Tabernacle

and Temple, with the Most Holy naturally and
scientifically separated from the Holy Place.”
“ Many of our Christian churches,” the Vicar
observed, “ are built in the form of a cross, as an
illustration of the double cube or Hexaedron ; and
[(P'qé’
it constitutes a legitimate figure flowing from a

simple and easy application of the principles of
the Vesica Piscis combined with the Decad (fig. 9),
which was the great number of the Pythagoreans,
because it comprehends all arithmetical and har
monical proportions. They deemed it to proceed
from the diffusive nature of the triad, and its

multiplying properties. Thus, in numbers which
increase by arithmetical progression by threes,
the sum of the first and last terms is equal to
the second and last but one, or the two middle
ones. Thus, for example, in 1, 4, 7, 10, 13, 16,
the notation will stand thus, 1+16:17; 4+13:
17; 7+10:17. And by extending it to another
place, we have 1, 4, 7, 10, 13, 16, 19; whence
1+19=20; 4+16:20; 7+13:20; and twice
10:20. In the last series the number of terms
is 7, and the difference 3; the seventh term is
consequently equal to the first with the addition
of 6 times 3+1:19. Again, if unity and duality
be multiplied in this form, once 2 will make the
sacred Tetractys; whence 1+2+3+4=10. Now
the half of 10 being 5, the
----:;:|n-z.(-u
-ov _~ ' middle number, if we take
the next superior and the
next inferior numbers, viz.,
6 and 4, the sum will be
10; the next two in a simi
._',\. -. . -.T ._-. . |¢<\. I I’~ \\
i\ "Fly-"I lar progression, 7+3 will
"I
:'
I
\‘ n| also make 10; and so on
throughout all the integers,
i.e., 8+2, and 9+1, pro
I I I | \\I~ .
V’
'I
duce the same result; and
hence the Pythagoreans
\
. . -.’-,. -. _ called the number 10 the
. ;.
-.0.- ,.- . fountain of eternal nature,’
or God; His body being
Light, and His soul Truth. Numbers, they
THE SECRET or THE ANCIENT BRETHREN. 109
say, all fall under the monad: thus one monad

is a monad, one duad a duad, &c.; but the
decad is the summary and sum of all number,
which cannot be increased without returning
to the monad.”
“ Supposing I admit your reasoning to be con
clusive, as it is certainly ingenious,” our host
asked, “ still I repeat the question, how do you
apply your theory to the science of Free
masonry ? ”
“It is allowed on all hands,” Bro. Gilkes
replied, “that this mysterious figure, the Vesica
Piscis, possessed an unbounded influence on the
details of sacred architecture; and it constituted
the great and enduring secret 1y’our ancient brethren.
The plans of religious buildings were determined
by its use; and the proportions of length,
breadth, and height were dependent on it
alone.”
“I should like to see a proof of this broad
. assertion,” the Surgeon observed.
“ It may be proved,” said the Vicar, coming to
the rescue, “ from an examination of all the reli
gious structures of Christian antiquity, tracing the
sequence from the churches of St John Lateran
and old St Peter’s at Rome, to the Abbey Church
at Bath, which is one of our latest Gothic build
ingsi To explain this assertion you will observe
that the simplest form of the Vesica Piscis is,
when the centre of each of the two circles that
compose it is taken in the circumference of the
other, which exhibits the principles of the oblong
110 THE mscnnrsxonzs or FREEMASONRY.
square, the true form of a Mason’s Lodge, for the

length is exactly twice the breadth. But this dis
position is susceptible of infinite varieties, not
merely in the Gothic arch of two centres, but by
a multitude of other laws which were known to
none but Master Masons.”
“ Your observation is perfectly correct,” Bro.
Fig. 10.
"z':.¢_.! 6 I 6 I ‘0911:
Aacorcrcucki
Gilkes observed, “and I thank you; for though

I know something about Freemasonry, I am not
much of an ecclesiastical architect. You have
alluded to the form of the Lodge; but this form,
whatever may be its dimensions, must be deter
mined in all its varied proportions by the Vesica
Piscis. Now, there are in reality only six forms,
including the square, already mentioned, that were -
THE FORM or THE LODGE. 111
most commonly used by our ancient brethren,

which may be exemplified thus. Take any line,
MN, for instance (fig. 10), and divide it into
twelve equal parts, A to L, and from any two of
these at corresponding distances from the end of
a line as centres, describe segments forming the
Vesica, until you arrive at the central point,
which will of course produce a perfect circle. The
points of each Vesica, being extended into equal
lines parallel to M N, will form a series of oblong
squares of various dimensions, with a perfect
square in the middle as an elucidation of the
central point and circle. Bro. Kerrich asserts,
in an interesting paper read before the Society of
Antiquaries a few years ago, that the rule by
which our ancient brethren adjusted these propor
tions is a profound secret at the present day ; but
he thinks it was effected by writing some myste
rious word of eleven letters upon it, which possibly
might furnish names for them all.”
“ I understand it perfectly,” the Vicar returned,
“ for I also have read Mr Kerrich’s Essay on the
Vesica Piscis. Each of these seven oblong squares
would express the form of the Lodge under different
data.” (Fig. 11 to 17.)
“ Exactly,” Bro. Gilkes replied. “ And you
will further observe, that the form of the Lodge
(fig. 18) has the following properties peculiar to
itself. First, that its sides are to each other as
the side to the diagonal of asquare; and secondly,
that if it be bisected by a right line parallel to its
shorter sides, the two halves will not only be pre
THE DISCREPANCIES OF FREEMASONRY.
r4944.
COMBINATIONS OF THE VESICA PISCIS. 113
cisely similar to one another, but each also pre

cisely similar to the whole.”
“ This is quite true,” said the Vicar; “ and our
author, in illustration of the complex combinations
of the Vesica Piscis, in illustrating the properties
of the oblong square, informs us that when pro
H'. 17.
duced by the length and breadth of the mysterious

figure in its simplest form, it possesses many pro
perties which are singular and very striking
(fig. 19). First, it may be cut by right lines
drawn parallel to its shorter sides into three equal
parts, all precisely and mathematically similar to
each other and to the whole ; and we may repeat
the operation for ever with the same result. By
thus trisecting this rectangle we effect no change;
we cause no alteration; we get nothing but the
same figure again. And it is evident that no
other rectangle can have this property~it is absol
H
114 THE nrscnnraxcms or rnnnmsoxnr.
utely impossible that it should. Secondly, if one

third part be cut ofl. by a right line parallel to the
shorter side, the remaining two-thirds will be pre
cisely similar to one-half the figure cut off by a
right line parallel to the same sides. Thirdly, if
_ . _ .-¢ .-
\ Iz I1' \; s ,1r(\\
w '. \
’..__\:_..r.-..-;'.-....:.:--_.. - _- -.-’v.-_ -\ §- _
-'
-\
zI\
a square be cut off from it (fio'. 20) by a right

line parallel to its shorter sides, the remaining
rectangle will be similar to the fig. 17, although
not in a mathematical sense, but so nearly, that
the Master Masons might, for every practical pur
pose, consider it the same. Fourthly, the diagonal
of the figure is exactly double one of its shortest
sides.”
“ This is extremely curious,” said the Student
and Curate together, “and, as it appears to me,
quite a novel view of the subject.”
“ No,” Bro. Gilkes replied, “ not new to science,
A NOVEL VIEW or THE SUBJECT. 115
but of recent introduction into the disquisitions of

Speculative Masonry.”
“And yet,” said our host, “although I have
studied the lectures diligently, I declare I never
heard it mentioned before as forming any part of
Freemasonry.” '
“Probably not,” Bro. Gilkes rejoined; “and
yet we talk of these things sometimes in town;
and a few of our W. Masters, who are of a

scientific turn, introduce them into the lectures.”
“ I remember observing something of this in a
Lodge at Frankfort on the Maine,” said Bro. Nis
Petersen. “A diagram, beautifully illuminated,
was suspended over the Master’s chair. It con
sisted of four circles, two of them concentric, and
the other two forming Vesicas by cutting each
other at the circumference thus ; ” and he traced
116 THE nrscnnrmoms or rnnnnasoxnr.
fig. 21 on paper with a pencil. “ By placing a

letter of the Tetragrammaton,” he continued,
“ within each of these spaces, the following result
is produced. By the junction of the two first
letters, TI‘, you will have God the Father, the
Creator of the world; the next two, 17!, produce the
only-begotten Son, the Redeemer; and the two
final letters, m, give a third name, viz., the Holy
Ghost, the Sanctifier, proceeding from the other
two. The three small central circles included
in the interior of the large one, are a striking
symbol of Triajuncta in Una; and to express this
idea more perfectly, they place three yods in the
form of a triangle above the three small circles.
And they further say that the letter He, TY, being
repeated, indicates the two natures of Christ. A
Blazing Star occupies the centre.”
“ It has been observed in the course of this dis
cussion that the Vesica Piscis was connected with
the universal language of Masonry,” said the
Curate, “ of which may be predicated what Bishop
Horne says of the language of the heavens, that
although it is appointed as the instructor of man
kind, it is not by articulate sounds. True, the
stars are not endowed, like man, with the faculty
of speech, but they address themselves to the mind
of the intelligent beholder in another way—the
way of picture or representation. The instruction
which the heavens spread abroad is as universal
as their substance, which extends itself in lines
or rays. By this means their words, or rather
their significant actions or operations, are every
THE UNIVERSAL LANGUAGE 0E MASONRY. 117
where present; and thereby they preach to all

nations the power and wisdom, the mercy and
loving-kindness, of the Lord. Now, I am sure we
should all feel ourselves highly gratified if Bro.
Gilkes would favour us with an explanation of
this language as applied to Freemasonry, which I
should conceive to be an exemplification of these
remarks.”
“I shall have much pleasure in complying with
your request,” said Bro. Gilkes, “ if it be agree
able to all the brethren present.”
“ Hear, hear, hear,” from all parts of the table.
“ The language of Masonry, comprised in its signs
and symbols,” he said, “ though of a more com
prehensive nature than is generally imagined, is
not, in practice, absolutely universal, because it
never can become of general application and
utility; but in principle it is undoubtedly a
universal language, so far at least as it relates to
the science of Freemasonry. These conventional
signs are a species of picture-writing, or tropical
hieroglyphic, and convey to the understanding
simple ideas by the agency of visible objects, thus
distinguishing Freemasonry from all other kindred
institutions.”
“For instance,” the Curate interposed, “you
would represent Craft Masonry ”
“By the Square and Compasses,” Bro. Gilkes
answered.
“ And Royal Arch Masonry”
“By the Triple Tau ; the Lodge by an oblong
square; a just Lodge by the open Bible; a perfect
118 THE nrscnnrsnoms or FREEMASONRY.
Lodge by seven stars ; a regular Lodge by the War

rant; the ground of the Lodge by a mosaic pave
ment; the covering of the Lodge by a canopy of
clouds; while the Blazing Star in the centre points
to the nativity of Christ; the east is represented by
ahalf sun rising ; the west by the same setting ; and
the south by a full sun at its meridian; the QB.
by the three great lights; a brother by the double
triangle; Solomon’s Temple by a circle inscribed
in an oblong square; renunciation by a shoe; a
candidate by a cable tow ; wisdom bya Doric pillar ,
strength by an Ionic pillar; beauty by a Corin
thian pillar; morality by the square; equality by
the level; integrity by the plumb; brotherly love
by the trowel; relief by a purse; truth by a
mirror; the theological virtues by a three-stave
ladder; faith by a cross; hope by an anchor ,
charity by a heart; fidelity by the right hands
joined; innocence by the badge; temperance by the
open compasses; fortitude by a shield; prudence
by a serpent; justice by the balance; justice
and mercy by the circle and parallel lines; crea
tion by the trowel; eternity by a butterfly and
circle; imperfection by the rough ashlar; perfec
tion by the perfect ashlar ; power and safety by a
key; labour by the shovel, crow, and pickaze;
refreshment by a cup; discipline by the chisel;
reason by the mallet; o'mnipresence by the eye;
liberality by an open hand; selfishness by the hand
closed; an E.A.P. by the twentg-four-inch rule;
the EC. by the letter G in a circle; the M.M.
by a cofin; peace by a lily; unity by a net;
A LIST or MASONIC SYMBOLS. 119
plenty by a pomegranate ; human life by an

hour-glass; industry by a beehive ; a pure heart
by apot of incense burning ; resurrection by a sprig
of cassia; time by a scythe; watchfulness by
a sword placed upon the Book of Constitutions ,
and the universe by an armillary sphere. I have
here given you a simple outline of our universal
language, but the system of Freemasonry con
tains numerous other symbols which might be
exemplified by a similar process.” _
“ Thus,” I interposed, “wherever brethren
nieet, although diversified by climate, colour,
education, or religion, and perfectly ignorant of
each other’s language, still they possess a medium
of communication, which may not only be applied
universally, but is sure to be understood. Even the
blind, the deaf, and the dumb would have no difli
culty in recognising and conversing with a brother.
And amidst the blackest darkness, where no sign
or gesture can be seen, the mutual recognition of
brethrenis practicable and easy of accomplishment.”
“ Connected with this subject,” said the
D.P.G.M., “is, I presume, that assertion of
Lawrence Dermott in the ‘ Ahiman Rezon,’ that
he could convey his thoughts to an ancient Mason
in the presence of a modern, without the latter
being able to know anything about the subject of
conversation; and that with a few Masonic imple—
ments, viz., two squares and a common gavel, he
would convey a sentence to any intelligent
brother of his own Order without speaking,
writing, or noise; and that at any distance where
120 THE nrscnnrasoms or rREnMAsoNnY.
the parties can see each other, and be able to dis

tinguish squares from circles. Are you acquainted
with the process by which this was accomplished? ”
“I am. This was effected by the agency of
the ancient Masonic cipher, consisting of simple
squares and angles, but I cannot think that two
squares would furnish suflicient machinery for the
purpose, unless one of them had a joint at the
angle to reduce the two limbs to one when
necessary. A square, two 24-inch gauges, and
the gavel, appear to be the most efficient imple
ments. But although Dermott boasts that the
secret was known only to a few intelligent
members of his own schism, yet it is quite evi
dent that he himself learnt it on the Continent,
where it was used by the Craft long before the
time when he flourished; and it had been promul
gated a hundred years earlier by the Marquis of
Worcester in the following words : ‘ A method by
which, at a window, as far as the eye can discover
black from white, a man may hold intercourse
with his correspondent, without noise made or
notice taken; being according to occasion given,
or means afforded ex re nata, and no need of pro
vision beforehand; though much better if foreseen
and course taken by mutual consent of parties,
and may be carried on by night as well as by
day, though as dark as pitch is black. ’ ”
“ It was, in fact, a telegraph,” said the D. P. G. M.
“You are right,” Bro. Gilkes replied; “it was
a telegraph, and in existence before that wonder
ful invention was known to the public. It
121
THE ANCIENT MASONIC CIPHER.
£32m, 3x55 ¢S§F§Sb ~§§§SN “322x580 S23v5

émsafifilfifiig .Sfiofiw .QEQFN ~§9§S~ amass seats
122 THE ~.nrscnnraxcms or FREEMASONRY.
appears to substantiate the claim made for Free

masonry in the reign of Henry VI., that it is a
discoverer of new arts.” And he produced from his
pocket a sheet of ciphers, which was handed round.
(See preceding page.)
“ These tables will explain the process by which
Dermott would be able to effect his purpose; and
he considered the mystery so perfectly impene
trable, that he publicly challenged any modern
Mason to give a solution of it. Now, if you
will furnish me with a square, however small,
a common sector for instance,\ and two cedar
pencils, I will show you the practical working of
his system, according to the Improved English
cipher. I will place myself at one end of the
room and you at the other, that the telegraph
may be more easily comprehended. First, I
elevate the square with the angle downwards
and pointing to your right hand (_I), and you
will tell me, on reference to the figure, what
letter it represents.”
“ The letter A,” said our host.
“Very true, and you will do well to note it
down. I now turn the square with the angle
towards the ceiling of the room (_'|).”
“ That stands for M,” the Surgeon remarked.
“The former of these positions again recurring
is of course A, which you will add to the
two first letters. I now point the two limbs of
the square upwards, with the angle parallel to the
plane of the horizon, thus (V).”
“Which is the tabular character for S.”
VARIOUS CIPHEBS EXPLAINED. 123
“ Put it down. I now join a pencil to the

square and elevate them with the points down
wards, ) which represents ”
“ 0,” said the Surgeon, making the necessary
memorandum.
“And lastly, the character just described for
M with the end of a cedar pencil in the centre
(_'|) is”
“N,” he replied.
“ Very well. Now, tell the company what words
I have telegraphed.”
“ The words are, A MASON.”
“All this is new to me,” said the” Vicar,
“ and however easy to comprehend when furnished
with the key, it would doubtless be considered an
inscrutable mystery in an age when telegraphs
were unknown ; for it should appear, that the first
public attempt at reducing this comprehensive
system of communication to practice for the
general benefit of society was erected on the
Louvre at Paris, an. 1793, by M. Chappe; and
was constructed on the principle which, as I now
learn, has been long before used by the French
Masons. It consisted of an upright post or beam,
at the summit of which was a cross-beam with
two arms, movable with any required rapidity
by machinery. The different positions of the
arms stood as signs for letters of the alphabet,
and these were so distinct as easily to be under
stood. And, to the best of my remembrance, the
alphabetical changes were delineated thus.” And
he traced them on a sheet of paper.
124 THE DISCREPANCIES 0F FBEEMASONRY.
abcdefghiklmn
TTWTTTFTTTFTT
o p q r s t u v x - N 8°
fwrrfarrarrrf
“Here we have the Masonic formula with little
variation.”
“The cipher used in the Continental chapters
bears a very near relation to this,” the Skipper
observed, “ and it was thus arranged :
a b c d e f g h i j
'+1LCJB;LJ=?Q
opqrstuvw: {e25
ll- l: _I ==| J _| f :1
And those which the members of the ancien et
accepté have adopted in the United States are
merely variations of the above. I am unable to
recollect more than the ciphers of two of them,
which are at your service.” And he traced them
on a sheet of paper thus :—
PRINCE OF THE TABERNACLE.
d e f g h i j k
PRINCE OF MERCY.
c d e f g h i _] k
I
CHAPTER II.
@Euzshag.
SUBJECTS DIscUssED.
Modern Progress of the Order. I The Lewis.
Revision of the Lodge Lectures. I Masonic Aphorisms.
Triads in the Three Degrees. | Masonic Periodicals.
"W
CHAPTER II.
THE DISCUSSIONS ON TUESDAY EVENING.
“ All intelligent readers may learn the objects of Masonry from

books and from discourses, delivered in public, or in Masonic halls.
They may learn how it displays itself at the present time,—hiding
its venerable head in the mist of ages, and ever appearing more
youthful ;—they may learn that it has been the messenger to the
idea of progression, at the different steps of man’s education; to
the idea of brotherly love for all mankind, as well for their
spiritual as moral exaltation.”—Frmn the German.
= I; T appears, then,” the D.P.G.M. observed

\_ inquiringly, in continuance of the con
versation which was broken off yesterday, “your
town system is not more strictly uniform than
ours in the provinces? ”
“Very little, I am afraid,” Bro. Gilkes re
sponded, “for in fact every Master works pretty
much as he pleases; and the Masonic councils
exhibit considerable variations. Some use the
formula of Dunckerley, others that of Preston or
Hemming ; and many, like myself, combine them
all, selecting such parts of each as appear, in their
judgment, to be best accommodated to the compre
hension or private opinions of the members.”
“This is rather an anomaly in an institution

like Freemasonry, I should think,” said the
Student, “ and ought to be carefully avoided.”
“If such a thing were possible,” Bro. Gilkes
replied; “ but there are many experienced Masons,
at the present day, who are of opinion that it is
evil for any country or society of men who, with
improved ideas fortified and confirmed by experi—
ence, allow themselves to be governed by old and
obsolete laws which were made in times of ignor
ance; and, entertaining this belief, they are the
consistent advocates for progress and improve
ment.”
“ Nor is it surprising that such sentiments should
prevail,” said the Curate; “for nature and art
being in a regular and constant state of transition
towards the perfectibility of another and a better
stage of existence, Freemasonry should not be
excluded from the category of a gradual advance
ment. The past, when present, was considered to
be perfection; but we, the future, find that it
was only elementary; and we consider some
thing more to be necessary to our comfort and
happiness than that which satisfied our remote
ancestors.”
“You are right,” said the D.P.G.M. “The
greatest lights that ever adorned the science of
Speculative Masonry in the olden time, would
be but children in leading-strings amongst the
bright Masons of the present day. Desaguliers,
for instance, was an eminent practical philosopher,
and in his day, a star of the first magnitude, as
FREEMASONRY MUST ADvANoE. 129
well in general science as in Masonry; but both

have made such giant strides since the time when
he flourished, that if he were to rise from the
dead, he would be utterly unable to comprehend
the systems of Masonic philosophy which are now
becoming familiar to every tyro; and if we were
to commit the destinies of the Order to his guid
ance, the goodly ship would be scuttled and go
down by the head. No man can govern even a
private club profitably unless he is, to a certain
extent, superior to his associates.” '
“ I am decidedly of opinion,” I observed, “ that
Freemasonry must either assume a progressive
movement, or be thrown out of the course by
the external pressure of public opinion, and sink
into comparative iusiguificance. It is a universal
complaint amongst the Craft, that the instruction
ordinarily communicated from the chair is imper
feet and unsatisfactory; and it will scarcely
admit of dispute, that amidst the rapid progres
sion of human learning which distinguishes the
nineteenth century, if any isolated institution
exhibits a disinclination to advance in conformity
with this pregnant example—that institution, be
it what it may, will inevitably, sooner or later,
incur and suffer the penalty of public contempt,
and in due time be abandoned and left to perish
without sympathy or regret.”
“ And how is this result to be prevented in the
case of our matchless Craft?” the D.P.G.M.
asked.
“ By progress,” Bro. Gilkes replied; “the first
I
indication of which should be a revision of the

Lectures by authority, and under the direct sanc
tion of the Grand Lodge. Such, at least, is the
opinion of intelligent brethren both in town and
country.”
“ It appears to be a reasonable judgment,” said
the Vicar. “ In the eighteenth century, every ten
or a dozen years produced its man, who, like the
Marquis of Worcester, the illustrious Bacon, and
others, was, in genius and intelligence, superior to
his contemporaries, and contributed his valuable
aid to accelerate the progressive march of the
Order. Even at the revival in 1717, Desaguliers
and Anderson were dissatisfied with the meagre
outline of Masonic philosophy displayed in the
few brief questions and answers which had
descended from time immemorial, and which con
stituted the whole amount of knowledge imparted
to the perfect Mason of that period; and they
accordingly extended the Lodge Lecture into a
sort of brief catechism for each of the three degrees,
consisting of eighty-seven questions in the first,
twenty-five in the second, and seven in the third,
exclusive of the examinations, and they retained
the single existing O.B. for them all. This
course was termed by Dermott, in the spirit of
envy and exclusiveness, ‘inventing something for
themselves.’ ”
“ It was, however, a move in the right direc
tion,” the D.P.G.M. observed, “and gave the
impulse to further improvements at no very dis
tant period, in accordance with the advances
Masonic RITUALS. 131
which literature and science were beginning to

make, and the revolutions which they have already
produced in the minds of men. And hence Free
masonry was favoured with as many as seven or
eight new rituals in the course of eighty years;
each being an improvement on its predecessor,
with a few exceptions, and each receiving the
sanction of the Grand Lodge; and the names of
their authors, Desaguliers and Anderson, Clare
and Manningham, Calcott and Hutchinson,
Dunckerley and Preston, will descend to posterity
covered with immortal honour, as the distinguished
men of their day, because they were in advance
of the times in which they lived.”
“ But I am\ anxious to consider,” said the
Surgeon, “ what progress we ourselves \are making
to elevate the Order to a literary eminence, which
it ought to occupy in conformity with the progress
of other kindred sciences ; for it is clear from your
representations, that amongst the London Craft,
by whom our opinions ought to be regulated, there
is a general call for a new ritual. Now, if we ask,
what has been done for the last half century to
improve the Lectures, I am afraid that in strict
truth the answer must be—NoTH1NG ; for although
the alterations and additions of Hemming and
Shadbolt may, in some few respects, be pronounced
improvements, yet in others they have disfigured
the ritual by striking out many important Land
marks; and taken as a whole, this course of
Lectures is, in my judgment, decidedly inferior to
those of Dunckerley and Preston.”
132 THE nrsonnrancms or rnnnnasoxnr.
“ I cordially agree with you,” the Student

replied; “for we hear nothing in the Lodge but
a repetition night after night of the same dull and
tiresome platitudes, till the members are surfeited;
and in which, after all, an ignorant man, with a
retentive memory, will often surpass the soundest
and the ripest scholar. And we have no remedy,
but either to sit quietly and listen to these com
monplaces or absent ourselves from the Lodge;
and I am sorry to say that many worthy brethren
have adopted the latter alternative, and have
relinquished the Order in disgust when they
found their attendance to be so unprofitably
rewarded.”
“ We have an abundance of materials at hand,”
the Vicar added, “ for an entire reconstruction of
the ritual without any derangement of the ancient
Landmarks; and there is nothing to prevent our
rulers from appointing a committee of learned and
intelligent brethren to digest the Lectures into a
more scientific and intelligible form; and if they
withhold their sanction to such a project, which
appears highly probable, it will be clear that the
Grand Lodge has fallen into the fatal error of
allowing itself to be ruled entirely by a reference
to the past.”
“ Our brethren in the United States,” said the
Skipper, “who are enterprising and progressive
people—I know them well—appear to entertain a
correct idea of their responsibilities in this respect;
which is owing, as I imagine, to the genial opera
tion of their local Grand Lodges. As their system
SYSTEM or AMERicAN EREEMAsoNRY. 133
is arranged, every brother may entertain the hope

of becoming a Ruler of the Craft, and a Master in
Israel, by his own meritorious exertions. The
Grand Master and his officers are changed annually;
and thus these important posts become accessible
to a succession of industrious and worthy brothers,
who have given proof of their excellence in the
art; and this facility of promotion excites a spirit
of friendly emulation, which operates favourably
for the Society at large.”
“ This is as it should be,” the D. P. G.M. observed;
“ and hence it is rumoured that the workings
of Masonry in their Lodges are conducted on a
principle greatly superior to our own. If Bro.
Petersen would favour us with some brief
description of their system, we should be highly
gratified.”
“ I shall have much pleasure in contributing
any information I possess respecting the labours
of American Freemasonry,” the Skipper replied.
“ Their system is to improve the work, and not
to thirst for fees. There are no sinecures in the
United States. All drones are excluded from the
hive by an unmistakable
“ ‘ Procul, e procul este profani,
Conclamat vates, totoque absistite luco.’
The several Grand Lodges are engaged in an

amicable contest which shall carry out with the
most beneficial effect the best interests of the
Order; and hence we find nothing in Masonry, as
it is practised there, to condemn, but much to
commend. They do not waste their time in talk
134 THE DISCREPANCIES or rnnnmsoxnr.
ing ; the debates upon all speculative questions

being left to the several committees—what you
call Boards; each of which has its own peculiar
department. To one is intrusted the supervision
of credentials : to another the settlement of griev
ances: to others the management of ways and
means\; of accounts, charters, and dispensations ;
charity; pay roll; accounts of delegates; foreign
correspondence; unfinished business ; and private
details. The Grand Lodges have merely to
determine on their reports, which are usually
found to be drawn up with so much judgment and
discrimination as not to be susceptible of any
hostile opinion; and hence the members of Grand
Lodge are seldom in collision with each other.”
“ I should like to know how it happens,” said
the D.P.G.M., “ that the brethren in the United
States work better than ourselves?” .
“The reason is this,” Bro. Nis Petersen replied;
“ the Grand Lodges emulate the glory of render
ing the practice of Masonry worthy the patronage
of serious and scientific men. The establishment
of a correct method of lecturing occupies much of
their time. Rituals are drawn up, examined by
special committees, and published under sanction ;
and lecturers are nominated to visit the several
private Lodges under each jurisdiction for the pur
pose of preserving the strictest uniformity of rites,
ceremonies, and mode of working.”
“This practice is highly to be commended,”
said the Surgeon, “and too much cannot be said
in praise of such judicious regulations.”
MASONIC LITERATURE. 135
“Again,” the Skipper continued, “their Grand

Lodges encourage the dissemination from the press
of the general philosophy of the Craft, provided -
the recondite secrets be not profaned. Innova
tions cannot be made in the ancient Landmarks,
because the Grand Lodges of so many States
form a salutary check upon each other; and by
this arrangement, your rejected St Johns have
maintained full possession of their ancient
immunities, and will never be dethroned by our
worthy brethren of the United States in favour of
either Jew or Gentile. Formal treatises, periodical
works, and prize essays, abound in every State,
in which the genuine principles of Masonry are
embodied and unfolded; and thus it becomes an
accessible pursuit, and, in common with all other
sciences, sustains a rank commensurate with its
real value, even amongst those who have not been
initiated, or who, by sex or age, are excluded from
a participation in its mysteries.”
“This ‘will rationally account for the spread
of Masonry there,” I observed, “and the rapid
increase of their Lodges; which, compared with
the population, are more abundant than in any
other nation on the face of the earth. For in
stance, in a single State—take Ohio as an example,
where the population is about a million of souls,
or 200,000 male adults, there are, as I have been
told, 100 Lodges, and more than 2000 Masons, or
one in every 100 males. While in the city of
London, which boasts of a greater population, with
ten times the ordinary incentives that can possibly
136 THE mscnnmxcrns OF FREEMASONRY.
exist in a rural district, there are only about half

the number of Lodges, which contain under 1500
brethren.” ‘
“ If the English Masons were to follow the
example of our Transatlantic brethren,” said the
Vicar, “the result would not only double the
number of Masons in a quarter of a century, but
raise the character of the Order by the adhesion
of men whose talents have already distinguished
them in the walks of learning and science, and
who would thus be induced to make Freemasonry
their study for the pleasure which such a pursuit
is certain to convey to their minds.”
“ It would be diflicult,” Bro. Gilkes observed,
' “ to describe the state in which English Masonry
would have been at this moment placed, in an age
when time has been abridged, and distance anni
hilated, by practical improvements in the arts and
sciences, in the absence of a band of brothers who
have voluntarily undertaken the gratuitous task
of explaining its general principles, and elucidat
ing those peculiar practices which excite public
notice, and in some instances provoke public dis
approbation. Mankind now entertain a more
favourable opinion of our pursuits, because the
general principles of the Order are no longer a
sealed book, but have been explained over and
over again on scientific principles. If this course
\had not been pursued, it is doubtful whether Free
masonry would have been able to maintain its
1 This conversation took place many years ago.— Publishers.
Note.
RECONSTRUCTION or THE LEoTUREs. 137
position. We hear no more of ‘ the devil dancing

in a circle’ during our celebrations, nor of the ‘ red
hot poker,’ or any other of the absurdities be
queathed to us by the cowans of the last century;
and the ridicule formerly attached to the charac
ter of a Freemason is now entirely forgotten.”
“ This change in public opinion may be attri
buted, in a great measure, to the absence of exclu
siveness,” said the Vicar; “by the removal of
which the prejudices of mankind have been shaken,
and numerous initiations have taken place amongst
a class of men who would otherwise have been our
most obstinate reprovers. And I sincerely hope
that its writers and illustrators may increase and
multiply; its numerous Lodges flourish in aug
mented prosperity; and its works of benevolence
and charity continue to supply the orphans wants,
and make the widow’s heart to sing for joy.”
“I recommend a reconstruction of our Lodge
Lectures,” Bro. Gilkes continued, “from an in
nate regard for the Order, that it may assume
the high ground in public opinion to which it is
entitled, as a valuable addition to those sciences
which have received such gigantic improvements
in our own times, whereby the boundaries of
knowledge are extended, and the errors of former
ages rectified and amended. Freemasonry, as a
legitimate vehicle for engaging the stray specular
tions of learned men, is capable of being so applied
as to produce the amelioration of public morals;
and it would be a more worthy employment of
their time, if our rulers would take the matter
138 THE nrscmzraxcms or FREEMASONRY.
into their serious consideration, and devise some

means of raising its character so as to neutralise
the sneers of the learned, and the more gross and
open ridicule of the profane.”
“ The Qualification Questions of Dr Hemming,”
said the Surgeon, “are exceedingly appropriate,
but I think too limited to answer the purpose for
which they were designed. They ought to have
been sufliciently numerous to furnish a brief
introduction to every subject discussed in the
Lectures.”
“These questions are not generally adopted,”
Bro. Gilkes replied, “almost every Lodge having
a form of its own. But still, although I agree
with you that if more diversified they would have
been more useful, yet to embrace every subject
of which the Lectures treat would have made
them too voluminous for the avowed purpose ; and
I am afraid few candidates would be found with
sufficient resolution to grapple with them.”
“What do you think of my Triads,” I asked,
“as an improvement on, or a substitute for, Dr
Hemming’s Questions?”
“They are concise enough,” the Surgeon
answered, “but rather too diversified for the
acquisition of many of our candidates for
Masonry.”
“What are these Triads?” Bro. Gilkes in
quired.
“They consist of a series of Qualification
Questions,” I replied, “arranged in a trinal form
for the convenience of candidates, as affording a
QUALIFICATION ouns'rrons. 139
facility of acquisition unaccompanied by a difli

culty of retaining them in memory for any
length of time.”
“I should suppose them valuable if they com
prise these most essential qualities,” said Bro.
Gilkes.
“You shall judge for yourself,” I answered,
“ for as they are short I will repeat them :—
FIRST DEGREE.—INITIATED.
Sncrrorv 1.
Triad 1. '
1. Bro. Lewis, advance to me as an E.A.P.
2. Whence come you?
3. Whither do you direct your course?
Triad 2.
4. Then I presume you are a Mason?
5. How do you know yourself to be a Mason ?
6. But how will you communicate that fact to me '!
Triad 3.
7. Where were you made a Mason?
8. When were you made a Mason '1
9. By whom were you made a Mason ?
SECrION II.
Triad 1.
1. From whence do you hail ?
2. What recommendation do you bring?
3. Any other recommendation ?
Triad 2.
4. What is your business here ?
5. Communicate the points of entrance.
6. What are the ten requisites which constitute a regular
Lodge of Masons?
Triad 3.
7. What are its interior contents?
8. How many original signs have we—what are their
names—and to what do they refer?
9. Who is T.G.A.O.'I..U.?
140 THE mscnnraxoms OF FnnnMAsosRY.
SECTION III.
Had I.
1. Have Masons any secrets 7
2. Where do they keep them I
3. Do they ever reveal them—to whom—-and how l
Triad 2.
4. How many Lights are there in Masonry?
5. What is their symbol 1
6. To what do they refer?
Triad 3.
7. Explain the point within a circle.
8. Whom do these perpendicular parallel lines represent!
9. What are they symbolical of?
SECOND DEGREE—PASSED.
SECTION I.
Triad 1.
1. Are you a Fellowcraft'l
2. What will you be tried by l
3. Of what does it consist?
Triad 2.
4. Where were you passed to the degree of a Fellowcraft Z
5. Why did you receive this degree’!
6. What does that denote’!
Triad 3.
7. How did you gain admission?
8. What is the literal meaning of that word I
9. Tell me its origin.
SECrION II.
Triad 1.
1. Bro., you have said that you became a Fellowcraft for
the study of geometry—what is geometry?
2. Where was it first founded I
3. Why there, and on what occasion‘!
Tn'ad 2.
4. Did you ever travel?
5. Where did they travel, and for what purpose I
6. Did you ever work as a Mason’!
Triad 3.
7. Where did they work?
8. How long did they work I
9. Why not on the seventh ?
DR OLIVER’S TRIADS. 141
SEcrroN III.
Triad 1.
1. What wages did they receive for their work ?
2. Where did they receive them ?
3. How did they receive them?
Triad 2.
4. How did it happen that the Fellowcrafts alone were
admitted there ?
5. By what approaches '1
6. Consisting of how many steps?
Triad 3.
7. How did you gain admission into a Lodge of Fellow
crafts 1
8, Why were you passed to that degree 1
9. In what form were you admitted’.l
THIRD DEGREE-RAISED.
SEcrIoN I.
Triad 1.
1. Are you a Master Mason ?
2. By what instrument of architecture will you be
proved l
3. How were you prepared for this sublime degree 2
Triad 2.
4. Where were you raised to that degree’!
5. Why were you thus raised’!
6. How were these secrets lost '!
Triad 3.
7. Where do you hope to find them?
8. What is a centre '1
9. Why a centre?
SECrION II.
Triad 1.
1. Have you seen a Master Mason to-day Z
2. How was he clothed ?
3. What are those colours ’?
Triad 2.
4. How many degrees are there in Symbolical Masonry’!
5. Why confined to three degrees ‘I
6. How will you make me understand this?
Triad 3.
7. With what were you intrusted when you became a
Master Mason ?
142 THE nrscnnmncms or rnnnuasoxnr.
8. Why are they termed Landmarks!

9. In the ancient system of Masonry how many days
elapsed between the raising and instruction of a
Master Mason, and why ?
SECTION III.
Triad 1.
1. What are the ornaments of a Master Mason’s Lodge ’!
2. Their uses?
8. What are the peculiar hieroglyphics of a Master
Mason’s Lodge 1 and to what do they allude ?
Triad 2.
4. Explain the points on which you were raised.
5. How came you in possession of all these secrets!
6. Name the seven originals.
Triad 3.
7. What were delineated on the doors and walls of King
Solomon’s Temple 1
8. Describe the contents of the Sanctum Sanctorum.
9. What is the all-absorbing object of this degree?
“ You will observe that I have given each

Lecture a triad of sections, and each section a
triad of clauses; so that there are three sections;
each containing nine questions (no great matter),
to each degree, twenty-seven in all, and so linked
and connected together, that, although every triad
stands independently by itself, yet it forms a
one or leading idea to its successor, so as to
afford a mutual chain by which they are all com
bined.”
“Well, sir, from such a cursory view as I have
been able to take,” said Bro. Gilkes, “I must
say that they appear highly judicious and
peculiarly adapted to display the industry and
perseverance of a candidate for Masonry; and no
species of Qualification Questions can effect more,
because it is these qualities only that can be
DERIVATION or THE wonn “ Lnwrs.” 143
tested by the simple ordeal of committing to

memory twenty-seven answers in each degree.”
“ You have addressed these questions to a
Lewis,” said the Vicar. “Now, I have often
endeavoured to trace the etymology of that name
as applicable to the son of a Master Mason, but
without success. Perhaps Bro. Gilkes may be
able to assist me.”
“ The word ‘Lewis’ denotes strength, and is de
picted\by certain pieces of metal which, being dove
tailed in a stone, form a cramp that enables the
operative Mason to raise great weights to certain
heights with little encumbrance, and to fix them
on their proper basis. For this reason, the word
is applied to the son of a Master Mason, whose
duty is to bear the burden and heat of the
day, from which his aged parents ought to be
exempt; to help them in time of need’, and
thereby render the close of their days happy and
comfortable. His privilege for so doing is to
be made a Mason before any other person,
however dignified.”
“ All this,” said the Surgeon hastily—“ all this
is familiar to us, but the question is, how did the
appellation originate ? ”
“ It is said,” Bro. Gilkes responded, “but I
am unacquainted with the authority, that this
instrument was named after a certain Lewis,
King of France, who is supposed to have been
its inventor; for it formed no part of the symbols
of Masonry as delineated on the Tracing Board
before 1734'; and it is still a question with some
>.
of our brethren whether its introduction into a

degree which is supposed to have been unvaried
from the time of Solomon’s Temple was either
judicious or prudent.”
“The French Masons, however,” the Skipper
remarked, “disclaim all knowledge of this deriva
tion, and under the name of Louveteau or Loufton
they assert that its etymology is lost in the dark
ness of an unknown antiquity. They suppose it
to have been used in the Egyptian mysteries,
where the son of an Epopt was called a young
wolf, Louveteau;—and the wolf was considered
equivalent to the chief deity Osiris or the Sun.”
“There is something novel in this,” the Vicar
observed doubtingly, “ although I am inclined to
question the prudence of deducing any of the
customs and ordinances of Freemasonry from the
ancient mysteries. I have heard that the French
Masons have some ceremony of adoption or
application of a Lewis, which must be curious if
we knew what it was.”
“I can tell you,” said the Skipper, “for I
have witnessed it more than once. On the birth
of a male child, if the father, being a Master
Mason, is desirous that it should be formally
adopted by the Lodge, and received as a Lewis,
he makes his request to the Venerable—what
you call W. Master—by petition; and an
especial Lodge is convened for the purpose of
carrying the wishes of a worthy brother into
effect. The Lodge-room is profusely decorated
with garlands of flowers, and the censers are
CEREMONY OF ADOPTING A LEWIS. 145
replenished with fresh incense. At the time

appointed, the infant is brought by its nurse into
the anteroom, and the Lodge is opened. After
some preliminary ceremonies, the \Vardens, who
act as sponsors for the child, are deputed with
the father and some others to introduce it, and
when the procession arrives in the east it halts
under an arch of flowers, and the W.M. demands
their business. The S.\V. replies, that they have
ventured to introduce to his notice the newly-born
son of a brother who is a Master Mason, and pray
that it may be adopted by the Lodge as a Lewis,
which includes the privilege of initiation at the
age of eighteen years, of which, indeed, this is the
first stage. The Venerable then asks the child’s
name, and what Masonic appellation is intended
to be conferred upon him; to which inquiry the
S.W., in the character of godfather, replies by
stating the surname preceded by a Christian
name, which expresses some Masonic virtue, as
\Visdom, Fortitude, Justice, &c., in the hope that
it may influence the infant’s future life and char
acter. Descending the steps of the pedestal, he
puts up a prayer for the welfare of the child—the
incense is kindled—the GB. of an E.A.P. is
tendered to the S.W. on behalf of the Lewis, and
his Masonic name is publicly proclaimed amidst
the acclamations of the brethren. A minute is
made of the proceedings, and a circumstantial re
port, drawn up and signed in open Lodge by all
the brethren, is presented to the father of the
Lewis, as a certificate of the child’s inauguration.
x
146 THE nrscnnraxcms or rnnnmasoxnr.
And the novice, thus purified, is bound in after-life

to bear the burden and heat of the day when his
parent, borne down by age and infirmity, is incap
able of providing for himself.”
“A very imposing ceremony,” the D.P.G.M.
observed, “ but scarcely in accordance with the
provisions of ancient Masonry.”
“ It receives no countenance from the Masons
of this country,” said Bro. Gilkes, “ which merely
prescribes the duty of a Lewis towards his aged
parents.”
“How much to be preferred is the teaching of
Freemasonry in this respect to the doctrines and
practices of the Jews in the time of our Saviour,”
the Vicar remarked, “who substituted the law of
Corban for the duty of sustaining their aged
parents.”
“ I never could thoroughly understand that law,”
said the Surgeon.
“Then I can enlighten you,” the Ourate re
sponded; “ for it is explained by Dr Lightfoot,
that by the traditions of the Jews, if a son made
a formal devotion to sacred purposes of those goods
which he could afford for the relief of a parent,
he was exempted from the duty of succouring his
father and mother, even though the property was ,
not actually given up.”
“The plain meaning of the law "of Corban is, I
conceive, this," the Rector observed. “ A father,
being in want, requires assistance from his son;
the son answers, It is Corban; I am disabled by
the law, because I have vowed such and such pro
THE LAW or CORBAN. 147
perty to God; you cannot therefore receive any

relief from me.”
“ This was, indeed, as our Saviour well observed,
making the command of God of no effect,” said
the Vicar. “Revealed religion was intended to
improve and not to overthrow natural religion,
one of the fundamental laws of which is this of
honouring our parents; and if they had known
what that saying meant, ‘I will have mercy and
not sacrifice,’ they would not have sought to
renounce this great duty of their religion.”
“ Hence, then, we may fairly infer,” I observed,
“the vast superiority of Freemasonry over Judaism,
and the impossibility of classing them as kindred
institutions.”
“ I demur to your conclusion,” said the Surgeon;
“because it is well known that by the Jewish
law, if a man renounced, or even spoke reproach
fully to, his parents, he was to be sentenced to
death.”
“But this sentence was avoided and even
neutralised,” the Vicar interposed, “if he said
Corban; and it was to correct this perversion of
the law that our blessed Saviour condemned the
Jewish traditions. He told them that they not
only preferred the impositions of men before the
commandments of God, but they even directly
transgressed the plainest precepts of religion, if
they could wrest any vague tradition to justify
their conduct.”
“Well,” replied the Surgeon in despair, “I
cannot cap verses with you professional men; but
I48 THE DISCREPANCIES OF FREEMASONRY.
that is no reason why I should not retain my own

opinion.”
After a pause, during which our host circulated
the bottle in silence, and nothing was heard but
the puff, puff, puff, of Bro. Gilkes’ favourite
amusement, I observed, that amongst other sub
jects of improvement, Masonic Aphorisms, if
judiciously introduced by the W.M. on particular
occasions, might be profitable to the student in
Masonry, because they would contribute to lighten
his labours.
“ A Masonic student,” Bro. Gilkes replied,
“must expect to find some difliculties to contend
with at the outset of his inquiries. It would be
useless to assert that the path is strewed with
roses. As he advances onward, however, if his
heart be sound and his resolution fervid, it will
become every moment smoother, and the object in
view less diflicult of attainment, until he finally
enters the shady groves of Masonry, where aromatic
trees and fragrant shrubs are interspersed with
grottoes of mosaic, borders tesselated and be
spangled with perfumed flowers of every hue,
which emulate the rainbow in its brightness, and
outvie in luxury and magnificence the gorgeous
works of art, even though produced by a ‘ Solomon
in all his glory.’ ”
“A beautiful metaphor,” the Vicar observed,
“ and not injudiciously applied, for a well-con
ducted Lodge is in truth a fruitful oasis amidst the
scorching wilderness of the world.”
“The elements of the Craft are indeed,” said
THE STUDY OF MASONRY. 149
the Curate, “somewhat rugged and uninviting,

because they appear to promise no very useful or
agreeable results, and few enter upon their study
without reluctance. But after the elements are
attained—I speak from experience—a new light
bursts upon the student, indifference is exchanged
for interest, and he will continue his course with
a better hope of success.”
“ Although no very bright Mason myself,” the
Rector observed, with equal truth and candour, “ I
can easily understand your proposition. When the
fruit is ripening, it naturally becomes more deli
cious, and soon attains its utmost perfection.”
“ In like manner,” Bro. Gilkes continued,
“when the Masonic student has become a master
in the art, and Wisdom encircles his brow, like the '
radiant crown of glory which surrounded the face
of Moses when he descended from the mount, he
will then discover that he has opened a mine of
mystical lore, which will shed its riches on his
understanding, will enliven his path with gems of
knowledge, until he takes his case amidst the
flowery retreats of learning, science, and morals.”
“ It is for the purpose of producing this effect,”
I continued, “and for stimulating the junior
members of a Lodge to exertion, that I have
ventured to recommend the use of Masonic
Aphorisms for the regulation of their conduct while
in the pursuit of this glorious vision of light; and
to say the truth, I have drawn up a century of these
useful maxims for that especial purpose, in the
hope that some certain practical guides in every
150 THE DISCBEPANCIiZS or FREEMASONRY.
phasis of a Masonic life may be found among them,

whether as a common member, an oflicer, or Master
of the Lodge; leaving the application to the un
biassed judgment of the brethren,which they may
easily adapt to the circumstances in which they
may be placed, and to the particular restrictions
and requirements of the Society, as enunciated in
its general constitutions, and prescribed in the
by-laws of the Lodge; and if it be agreeable, I
will read a few of them, that I may have the
benefit of your joint opinion on their merit—if
they possess any.”
“Let us hear them,” said the D. P. G.M., which
was reiterated by the whole company.
“I shall select specimens at random, and
choose the shortest, lest I should be thought
tedious.”
“ No. 6. \If you intend to pursue the study of
Masonry to any beneficial result, it is indispensable
that you attend the Lodge regularly. This is your
apprenticeship, and without it you will never
become a bright Mason. There is no royal road to
science.”
“ A very truthful maxim,” Bro. Gilkes observed;
“industry and regularity are alike indispensable,
and sure to meet with their rewau .”
“No. 11. Be always obedient to the Chair.
Obedience is a virtue of the greatest importance
to your own character as a Mason, and to the
general welfare of the Lodge. Without obedience
Wisdom would be inoperative, Strength would
lose its power, and Beauty its grace; and confusion
MASONIC APHORISMS. 151
and discord would soon banish the occupants of

the holy ground.”
“ Excellent ! ” the Vicar exclaimed. “ Obedience
is indeed the life and soul of the Order, and cannot
be too strongly recommended.”
“ No. 26. What is the reason Bro. makes
so little progress in Masonry ?—Indolence. Why
did Bro. fail to establish a good character
as the Master of his Lodge ?—Because he was not
an industrious person. Do you inquire why Bro.
never passed to the Second Degree ?—I
answer, because he was constitutionally idle.
Indolence is the prolific parent of numerous other
vices. Bad habits may be subdued, selfishness
may be reformed, and passion held in check, but
indolence is rarely, if ever, conquered.”
“ You have hit the nail on the head,” said the
D.P.G.M., laughing; “ rem acu tetigit. I am glad
you have touched on that point, for half the evils
of life, as well as of Masonry, are owing to the
same odious quality.”
“ No. 30. Silence, secrecy, and calmness of
temper, are the unmistakable marks of a genuine
Mason. If you hear any one make an incessant
boast of his knowledge, you may set him clown as
an empty chatterer. Noise is not wisdom. Those
who ostentatiously proclaim their own merits may
for a time enjoy the satisfaction of deceit, yet in
the end their pretensions are sure to be un
masked.”
“And again to the same purpose. No. 32. Do
.you hear a man boast of his abilities, his attain
ments, his dignity, or his position in life?

Intrust him not with your secrets.”
“ N0. 34. When in the Lodge, beware of con
tentious brethren. Truth is as little an object
with them as brotherly love. They will wrangle
against truth as freely as against error, and
whether defeated or victorious, they will still argue
and quarrel, question and dispute, until they have
banished every right-minded brother from the
Lodge.”
“ I have known many a worthy man,” said Bro.
Gilkes, “who has withdrawn himself from the
Lodge in disgust from this cause alone. No well
intentioned brother could endure to sit in a Lodge
night after night under the infliction of a conten
tious chatterer, who, on one pretence or another,
monopolises the ’ 'me and attention of the brethren
by worthless trifles.”
“ Amphora coepit institui; currente rota cur
urcens exit?” said the D.P.G.M.
“ Parturiunt montes, nascetur ridiculus mus,”
the Vicar repeated.
“ Both,” the Curate added, “ being equally
applicable to a noisy and boastful brother.”
“ I have been thinking,” said the D.P.G.M.,
“that these Aphorisms would make an excellent
article for a magazine devoted to Masonry.”
“ And I have often wondered,” said the Rector,
“why Freemasonry has no authorised periodical\
as an organ of the Craft, and a medium of com
munication for the brethren. While every other
class into which society is divided has its maga
AN AUTHORISED PERIODICAL WANTED. 153
zine, whether literary, scientific, peaceful, or war

like, how does it happen that Freemasonry should
be without some such useful vehicle for the record
of Masonic intelligence?” 1
“ How does it happen, indeed,” the Vicar ob
served, “for such a process would incur no danger
of violating Masonic secrets? The general princi
ples of the Craft are no mystery, and it would be
an advantage to the Society if they were more
openly avowed, and better understood. And it
does appear singular that such a numerous and
powerful body should be without an accredited
organ of communication. In the present state of
the Craft, there can be no doubt but it would pay
the publisher, and at the same time be of in
calculable service to the Fraternity by enabling
distant Lodges to correspond with each other, and
to carry on an ofl‘icial intercourse which could not
fail to prove universally advantageous. Why, then,
have we not a periodical, recognised and supported
by the Grand Lodge?”
1 In 1839, we find the following editorial announcement in the

Freemason's Quarterly Review, which had been established only five
years: ‘This publication will continue to issue in its quarterly
form provided its circulation be doubled. The manner in which
this can be done is not diflicult. Let every subscriber take two
copies, and find a. friend to take one off his hands ; let every Lodge
take one copy. This, however, we must know beforehand. \Ve
therefore suggest that a note should be addressed to us, or to our
publishers, stating additional subscribers, and this will finally
determine our course. Should we unfortunately be deceived
in this matter, the Number for December, 1840, may issue if
we live, but our editorial labours will then close; and even
this extension of time is only permitted in justice to our brethren
in the East and West Indies, who might otherwise justly complain
of a want of courtesy.”
154 THE msonnraxoms or FREEMASONRY.
“I can enlighten you on this subject,” the

D.P.G.M. replied, “for I am the oldest Mason
present, and have seen the experiment tried. In
1793, a Freemason’s Magazine was established in
London, to which I was an occasional contributor.
It lingered on for three years, and was at last
abandoned as a hopeless speculation.”
“ And what was the reason of its failure?” the
Surgeon asked.
“I can tell you that,” Bro. Gilkes answered,
“ for I know the work well, having been made a
Mason during the period of its circulation, and
receiving my information from the talented author
of the ‘Illustrations of Masonry,’ who was one
of the proprietors. The reason why it did not
succeed was attributed in a great measure to
the dearth of Masonic articles. A Freemason’s
lllagazivw skould contain nothing but lllasom'y.”
“ Your observation is just,” said the \D.P.G.M.
“ No article ought to have been admitted that
did not embrace some interesting subject relating
either to doctrine, discipline, or ceremonies ;—
anecdotes, notitia, queries on practical subjects,
such as the working of Lodges, doubtful points in
Masonic law or government, critiques on different
methods of working Lodges, ancient practices and
rituals, operative, speculative, symbolioal, and
spurious Freemasonry, legends, Landmarks, and
constitutions, reports of meetings, biographies,
obituaries, recollections, sketches of lectures and
sermons, answers to objections, reproofs to cowans,
together with a faithful record of the proceedings
DE oumonv’s ATTACK. 155
of Grand and Provincial Grand Lodges; for as
every brother pays an annual tax towards their
support, he ought to be furnished with a correct
account of the debates. These subjects would
yield a sufliciently broad and extensive margin
to fill any monthly or quarterly miscellany, to
the total and absolute exclusion of all other
subjects; and if there be any lack of matter
under such a copious regimen, it clearly develops
two self-evident truths, viz. , that there is a lament
able want of talent in its editor, and that conse
quently the book will not sell.”
“ I am able to testify from my own experience,”
said Bro. Gilkes, “ that the metropolitan Craft has
long been desirous of some medium of communi
cation, in the columns of which they might record
doubts, suggestions, and improvements, as well as
to institute inquiries respecting the legality of
any circumstances which may arise to produce a
diversity of opinion. Now I have no doubt but
you are all acquainted with the virulent attack
which was made by De Quincey in the London
lllagazine, and which he calls an Historico-Oritical
Inquiry into the Origin of the Rosicrucians and
the Freemasons.”
“ He questions our existence before the seven
teenth century,” said the Vicar.
“He states that the fundamental maxim of
the Order is, an entire equality of personal rights
amongst the members in relation to their final
objects,” the D. P. G.M. added.
“He asserts that we exclude Jews, anti.
156 ‘ THE mscnnmncms or FREEMASONRY.
Christians, and Roman Catholics," said the

Student.
“He contends that we make a pretension to
mysteries that we do not possess,” the Surgeon
observed.
“ And he boldly classes Masonry and Rosicru
cianism under one and the same category,” the
Curate joined in; “ and states that they have the
same characteristics and the same end.”
“His paper being thus full of errors, though
arranged with consummate judgment,” said the
D.P.G.M., “it becomes a real calamity on the
Craft that they do not possess some organ in which
these gratuitous assertions might be grappled with
and exposed; for a magazine article is of too
shadowy and fleeting a nature to merit a reply
through any other medium.”
“ I have no doubt,” the Surgeon observed, “but
the Fraternity would hail the appearance of such
a periodical with joy and pleasure, and furnish a
sufficiency of subscribers to make it a profitable
speculation.”
“ If it be conducted on the above principles,”
the D.P.G.M. interposed; “for the magazine of
the last century failed to interest the Craft, be
cause of the paucity of Masonic articles, and the
meagre information it conveyed on that interesting
subject. Bro. Wellins Calcott told the brethren
of his Lodge in Hereford, A.D. 1767, that if
ever it should happen that our establishment
should be held in little esteem by its members, it
must be owing to the Want of a due sense of the
WHAT A MASONIC JOURNAL SHOULD BE. 157
excellence of its principles, and the salutary laws

and social duties on which it is founded. And it
ought to be the object of a magazine to impress
those principles, laws, and duties, on the Fraternity
at large.”
“ I know,” said the Vicar, “that Masons will
not, in the language of the sacred writings, spend
their money for that which is not bread; or, in
other words, if they pay for Masonry, they expect
to have the value of their subscriptions in return.
They have no taste for commonplace essays on
indifferent subjects, or namby-pamby tales, in
which Masonry has no concern. A magazine of
this description is expected to contain a faithful
record of passing events, together with instructive
disquisitions on topics purely Masonic, as our R.
W. Chief has so lucidly explained.”
“ Instead of which,” the D.P.G.M. replied,
“what is the fact? I’ll tell you. The result of a
calculation which I made some time ago, showed
that the proportion of Masonic articles to those
ordinary subjects during the first half year of the
magazine’s existence, was only ten per cent. ; and
during the same period before it was discontinued,
they had dwindled away to the insignificant pro
portion of five per cent. And what were the
articles thus attempted to be crammed down the
throats of the Craft to the exclusion of Masonry ?
While they consisted of accounts of Chelsea pen
sioners, universal fluids, Arabian horses, top
dressing turnips, improvement of grass - lands,
effects of expansion, iron mask, epitaphs on dogs
and cats, courtship, the evil practices of millers,

paper credit, and a thousand other subjects about
which a majority of the subscribers felt no in
terest whatever; and the few who might enter
tain a predilection for general literature, would
not think of referring to a Masonic magazine for
dissertations on subjects which were treated more
scientifically in the London, the Universal, the
Gentleman’s, and other periodicals, which had
attained a much more extensive circulation.”
“And even,” I added, “the article headed
‘ The Freemason,’ which was continued in several
successive numbers, scarcely contained a single
reference to any Masonic subject, but consisted of
literary criticisms on the general topics of the day.”
“ It may therefore be justly concluded,” said
the Vicar, “that the editor of a Masonic magazine
will never be able to create a successful specu
lation unless he have a competent staff of able
Masonic writers; for selected, or even original,
articles on indifferent and uninteresting subjects
will sink any periodical that professes to be spe
cifically devoted to some isolated section of society.
A clerical journal confines itself to subjects relat
ing to the Church; a medical serial to anatomy,
physiology, and materia medica; and a law peri
odical to juridical subjects. In like manner, a '
Masonic monthly must be restricted to matters
relating to the Lodge, or the chances are a hun
dred to one that it will never remunerate its pro
prietors.”
“ I think,” said the Surgeon, addressing him
FREEMASONRY AND TEMPLARY. \ 159
self to Bro. Gilkes, “that you profess to give in

struction in the military degrees.”
“ I do,” Bro. Gilkes answered.
“ Then will you be kind enough to explain,”
our host added, “what is the connecting-link be
tween Freemasonry and Templary? ”
“ I cannot pretend to give a dogmatic decision
on this subject,” Bro. Gilkes replied, “because
.the Continental innovators, Ramsay, Hunde, and
others, founded their system on the postulate that
Freemasonry is a branch of Templary.”
“The French Masons,” the Skipper interposed,
“ have preserved or invented, in verification of this
belief, that after the massacre of Molay, the
Grand Master of the Templars, his nephew, the
Count Beaujoy, erected a monument to his
memory with the following inscription :—
J. B—M. B.
A.—DO.—N—I—J—C.
M. CCC XIV.
XI MARTIS;
which they interpret thus, as a decisive evidence of
the connection between Freemasonry and Templary.
J E.A.P. Word Jacobus
B F.C. Word Burgundus
M Molai
B i M.M. Word Bustus
A Anno
DO Adonai Domini
N—I Nostri
J Jehovah Jesu
C Croisade Christi
M One thousand 1314-. Battle of Baunockburn
CCC Three hundred won by the assistance of the
XIV Fourteen Templars and the Masonic
XI Eleven Order of H.R.D.M., estabd.
Martis March 11 March.
160- THE nrscnnraxcms or rnnnnasoxnr.
And they further say, that the Count Beaujoy,

with a few other brethren, afterwards escaped to
Scotland and established Templary there under the
designation of Rose Croix."
“However that may be,” the Curate replied,
“Barruel was very positive on this point; but
then it must be remembered that he was a bigot,
and a credulous believer in all the calumnies which
were circulated to the prejudice of the unfortunate
Templars; who, he asserts, are the men from
whom the Masons glory in being descended.
Yes, he continues enthusiastically, ‘ and their de
scent is real. Their pretensions are no longer
chimerical. Were they to deny it, we should force
them to recognise, as their progenitors, not the
whole of the Order, but that part only whose
ancient corruption produced an obstinate hatred
against the altar and the throne.’ ”
“A similar idea,” said the D.P.G.M., “has
been taken up and promulgated by the author of
the ‘ History of Freemasonry in Scotland,’published
by Laurie; who favours his readers with the fol
lowing detailed account: It may be interesting
' to some readers, and necessary for the satisfaction
of others, to show in what manner the Knights
Templars became depositories of the Masonic
mysteries. We have already seen that almost
all the secret associations of the ancients either
flourished or originated in Syria and the adjacent
countries. It was here that the Dionysian artists
and the Essenes arose. From this country also
came several members of the trading associations
ORIGIN OF THE TEMPLARS.
of Masons which appeared in Europe during the

dark ages; and we are assured, that notwith
standing the unfavourable condition of that pro
vince, there exists at this day, on Mount Libanus,
one of these Syriac fraternities. As the Order of
the Templars, therefore, was originally formed in
Syria, and existed there for a considerable time, it
would be no improbable supposition that they re
ceived their Masonic knowledge from the Lodges
in that quarter. But we are fortunately in this
case not left to conjecture; for we are expressly
informed by a. foreign author, who was well ac
quainted with the history and customs of Syria,
that the Knights Templars were actually members
of the Syriac fraternities.”
\ “But instead of making Freemasonry a scion
of Templar-y with Barruel,” the Vicar observed,
“the Knights are here said to derive their infor
mation from existing Masonic Lodges, and the
same opinion has been promulgated in the ‘Eu
cyclopaedia Britannica.’ ”
“The general belief is, that the above theory
is unsupported by any conclusive evidence,” the
Skipper interposed. “A French writer on the
Temple says that after the death of Jacques
Molay, the Scotch Templars were induced by
the king, Robert Bruce, to apostatise and range
themselves under his banners as members of a
new Order instituted by that monarch, and based
on the Order of the Temple; and he deduces the
origin and spread of Masonry in Scotland from
the above event.”
L
“This,” said the Vicar, “involves a diflicult

but very interesting question, as to the co
existence or consociality of Freemasonry and
Templary.”
“ I have bestowed great attention to the pre
sumed union between the old Templars and the
ancient Freemasons,” Bro. Gilkes continued,
“and I feel convinced that there was no more
connection between them than there is now be
tween the Knights of the Garter and Freemasonry.
The account we have of the 27,000 Masons in the
Crusades is pure fiction. It originated in some
of Ramsay’s degrees, and he tried to deduce all
Masonry from the Crusades; in fact, the degree
of Kadosh was modelled on Ramsay’s ‘Chevalier
Templier.’ ” \
“The degree of Kadosh,” said the Skipper,
“has received considerable alteration within the
present century; the Lecture has been modified,
and the story of the 27,000 Masons fighting under
the banner of the Cross is given up as untenable.”
“The historical facts appear to be these,” the
Vicar observed. “When the Templars were put
down by Philip, King of France, and Pope
Clement, they were nearly extirpated throughout
the greater part of the continent of Europe.
Denys, King of Portugal, however, saved those
in that country on the condition that he and-his
successors on the throne should be acknowledged
their perpetual Grand Master; that the Order
should cease to be a secret society; and that it
should change its name to the modified title of
KNIGHTS or CHRIST. 163
Knights of Christ. The truth is, that Denys

admitted all the Templars in his kingdom to a
new Order, differently constituted, that the ancient
name of Templar might be wholly abrogated. In
England and Ireland, as the Consilia lllagme
Britannia show, the Templars were put down,
and compelled to enter the preceptories of their
enemies, the Knights of St John, as paupers or
dependants. In Scotland, King Edward, who had
overrun the country at the time, attempted to
dispose of the Knights in the same manner; but
on summoning them to appear, only two of them
came forward, and these were the Grand Preceptor,
Walter de Clifton, and one of his oflicers; but as
Bruce was advancing with his army to meet the
English, no further proceedings were taken. And
as the other Templars could neither. go abroad
nor take refuge in England, it is easy to conjecture
that they joined the army of Bruce and supported
his cause; and this is the more probable, because
of the well-attested fact, that after the battle of
Bannockburn Bruce granted a charter of lands
to Walter de Clifton under the designation of
Grand Master of the Templars.”
The brethren then adjourned till the following
day.
CHAPTER III.
webmaster}.
Sunmcrs Drscussnn.
The Cardinal Points. Charge of Sun- Worship.
The North. Birth of Light.
Support of the Lodge. Free and Accepted.
CHAPTER III.
THE DISCUSSIONS ON WEDNESDAY EVENING.
“Religion is the only tie which can bind men; and where there
is no religion, there can be no l\Iasonry.”—Locke.
“ Whate’er the order or the plan,
\ The parts will with the whole agree ;
For, by a geometric man,
The work is done in symmetry.
From East to West, from North to South,
Far as the foaming billows roll;
Faith, Hope, and silver-braided Truth,
Shall stamp with worth the Mason’s soul.”
Bro. Richardson.
\_ HE Surgeon began the conversation by

M observing, that “in the course of our
disquisitions on the subject of Freemasonry, it
has been treated as a Christian institution,—now
I shall be glad to learn how an institution which
confessedly originated with the Jews at the build
ing of the Temple can be assimilated with Chris
tianity, which was not promulgated till a thousand
years after that event.”
“Why, the truth is,” Bro. Gilkes replied,
suspending his fumigatory process, for he was
deliberately smoking his pipe, as was his wont—
“the truth is, I am much more conversant with
the practice than with the theory of Masonry; and
therefore I cannot materially assist your inquiries

on this point, except when you may have occasion
to refer to the Lectures, either past or present.”
“ As, then, Bro. Gilkes declines giving an an
swer to your question,” I said, “ I will endeavour
to do it myself. The reason why we esteem Free
masonry to be a Christian institution is this,
because, in the first place, the Jewish religion
was the type and forerunner of the Christian
dispensation; and in the next, because the
Lectures of Masonry are so full of Christian
references, that if they were withdrawn, the blood,
muscles, and vitality would be gone, and nothing
would remain but a skeleton of dead, dry bones.”
“ You appeal to the Lectures,” said the Surgeon,
“to the Lectures then I will refer. And I will
ask you, what idea does their description of the
form and situation of the Lodge convey, but that
it is afaithful transcript of the Tabernacle .and
Temple? And how is the ground made holy,
except it derives its sanctity from Abraham,
David, and Solomon, all of Hebrew race? In a
word, wherever the Cardinal Points of the compass
occur, they teach the same doctrine, and inculcate
the same truth, viz. , that Freemasonry is a
Jewish institution.”
“ There we are at issue,” I replied, “ for Ideny
the inference. If the Cardinal Points, as they are
referred to in the Lectures of Masonry, do not un
equivocally and unmistakably enunciate the doc
trines of Christianity, then I am willing to abandon
the position and confess it to be untenable. And
FREEMASONRY AS A CHRISTIAN INSTITUTION. 169
though I do not rest my proofs solely on this

ground, yet I will cheerfully undertake its defence
on the strict interpretation of the Cardinal Points,
and stand or fall by\ the result.”
“ I am contented to abide by the proposal,” our
host rejoined.
“Very well. In that case I shall proceed
at once to state the premises, and leave the
decision in the hands of the brethren now pre
sent. You will admit, I presume, that the Cardinal
Points of the compass constitute an important
Landmark, which, by its influence, pervades the
whole system of Freemasonry.”
“I admit the fact,” said the Surgeon, without
hesitation.
“And you will admit also, that the situation,
support, form, and extent of the Lodge; the place
of its chief officers, and of its lesser lights; are so
thoroughly identified with these points, that the
most trifling innovation might be attended with
consequences which every good and worthy brother
would deplore.”
“ I will not deny any of these data,” replied
the other; “because, although convinced that many
ancient Landmarks of great importance have been
already tampered with (not to say removed), yet
I feel assured that a reference to the Cardinal
Points could not be safely withdrawn.”
“ I am sorry to be under the necessity of testify
ing,” Bro. Gilkes observed, “that our brother is
in the main correct in his conjecture about the
Landmarks. There existed in the old Lectures
170 THE DISCREPA'NCIES or FBEEMASONRY.
many references to Christianity which are omitted

in our present ritual. The penalty of the QB,
which is an undoubted Landmark, has been altered;
the reference to the Senses omitted; the two St
Johns banished; the Word reputed to be lost in the
Third Degree is yet retained in the Craft Grand
Lodge Certificate; and some other matters have
undergone organic changes which it may be need
less here to specify; but sure I am that a renunci
ation of the Cardinal Points, if such a process were
possible, would be suicidal—not affecting a mere
solitary item, but so many essential bearings of
the institution which contain allusions to them
either symbolical or direct, that the stability and
well-being of the system would be endangered, if
not destroyed.”
“ Thus far, then, we are agreed,” I continued.
“ Now, you will not refuse to concede, that these
references are more particularly addressed to the
east, west, and south, as the points where the sun
rises, sets, and gains its meridian; for as that
luminary darts no rays from the northern hemi
sphere, our ancient brethren took little notice of
the north in their disquisitions.”
“ I shall readily grant this,” the Surgeon re
plied, “because I am not ignorant that in old
times the north was esteemed a place of darkness,
and called Cimmerian, from a country on the
western coast of Italy, which was reputed to be
so gloomy as to become a proverb expressive of
extraordinary obscurity. It is thus alluded to by
Homer :—
THE FORM AND SITUATION OF THE LODGE. 171
“ ‘ There in a lonely land and gloomy cells,

The dusky nation of Cimmeria. dwells;
By light unvisited, or when displays
The sun his rising or his setting rays.
Unhappy race ! whom endless night invades,
Clouds the dull air, and wraps them round in shades.’
And therefore the poet, with great judgment,

selected this region for the descent of his hero
into hell.”
“The French Masons,” said the Skipper, “ thus
moralise on the sun: ‘Le soleil est le pére de la
nature, il vivifie tout, rien ne fructifie qu’a la
chaleur de ses rayons bienfaisans ; la. maqonnerie est
la mére de toutes les vertus ; le zéle qu’elle inspire
vivifie toutes nos actions; nos sentimens qu’elle
echauffe produisent les fruits de bienfaisance et de
cordialité, dont chacun de nous s’applaudit. Le soleil
éclaire a-la-fois tout l’orbe qu’il parcourt; rien
n’echappe a l’éclat du jour que son flambeau répand
sur tout ce qui existe : songeons done a ne rien faire
qui ne puisse soutenir cet éclat, qui ne puisse
paroitre an grand jour, nous serons hommes
macons et vertueux. Which means ”——- -
“Well, well, never .mind,” the Surgeon ex
claimed, with some degree of impatience; “ we all
know what it means. I am anxious to hear in
what manner our reverend brother will apply his
premises.”
“ In the first place, then,” I replied, “ I shall
offer for your consideration a few remarks on the
form and situation of the Lodge. Its legitimate
form is superficiallyaparallelogram or oblong square;
but taken as a solid, it is described as a double
cube like the Jewish altar of incense, the length

being equal to the sum of the breadth and height.
Its situation is evinced by the following passage
from a ritual that was used about the middle of
the last century, and is still retained: ‘A Lodge .
ought to be situated due east and west, because all
churches, chapels, and places of divine worship are
so placed.’ " .
“ Ay,” said the Surgeon, “ according to the
definition you used to give before the Union; but
I doubt whether it be orthodox according to the
authority of the revised Lectures. And you will
further observe, in contravention of the theory,
that our churches do not stand due east and west,
and many of them diverge so much from these
quarters, that the four corners instead of the four
sides face the Cardinal Points of the compass.”
“ This is quite true," the Vicar observed; “ but
the admitted fact cannot be used to vitiate the
Masonic definition, because the reason of this
deviation is to be attributed to a particular custom
which was prevalent at the time our churches were
built, of laying the foundation-stone at the north
east angle, and placing the chancel towards the
rising sun.”
“The angular position of some of our oldest
churches,” I remarked, “ is evidently owing to the
precession of the equinoxes.”
“The reasons assigned in the Prestonian Lec
tures,” said Bro. Gilkes, “for this disposition are,
1st, because the sun rises in the east, and spreads
its divine influence to the west; 2d, because the
DUE EAST AND wnsr. 173
Gospel was first preached, and evangelical and

moral knowledge disseminated, in the East, and
propagated to the West; and 3d, because Moses
was commanded by the Most High to erect a
Tabernacle in the Wilderness, and place it due east
and west, as a. direction to the future situation of
a more permanent House of God, which should
hereafter be constructed by King Solomon in the
Promised Land, and exceed all the buildings in
the world for riches and glory.”
“Does not this passage,” our host inquired,
“supposing it to be correct, defeat the hypothesis
of a Christian interpretation?”
“By no means,” I replied; “for it was this
very disposition of the Lodge that drew from Mr
Locke the following sound and appropriate obser
vation: ‘It may here suggest itself that Masons
believe there were men in the world before Adam,
which is indeed a mere conjecture. This opinion
may be countenanced by some learned authors, but
Masons comprehend the true meaning of the Order
taking rise in the East and spreading to the West,
without having recourse to the pre-Adamites. East
and West are terms peculiar to the Society, and
when masonically adopted are very intelligible, as
they refer to certain forms and established customs
among themselves. From the East it is well known
that learning extended to the Western world, and
gradually advanced into Europe. And the prophet
Ezekiel says, “Behold the glory of the God of
Israel came from the way of the East.” ’ ”
“ Here, then, we are again at issue,” said the
Surgeon, “ for the reference is not to Christianity

but to Judaism.”
“Have you considered," I replied, “what is
meant by the God of Israel? I appeal to the
clergy now present to testify, whether the prophets,
evangelists, and apostles, are not agreed, that the
God of Israel, Jehovah, or the Lord of Hosts, is
no other than the Messiah or Christ. This inter-
pretation is confirmed by Clement of Rome, who
was contemporary with the apostles; by Ambrose
and Athanasius in the fourth century; in the Te
Deum, the Nicene and Apostolic Creeds, the
Articles and Liturgy of our Church, and by all our
soundest commentators."
“Matthew Henry concurs in this interpretation,”
said the Student. “ He says: This glory (i.e.,
the glory of the God of Israel) came from the way
of the East, and therefore he was brought to the
gate that leads towards the East, to expect the
appearance and approach of it. Christ’s Star was
seen in the East, and he is that other angel that
ascends out of the East, for he is the Morning
Star, he is the Sun of Righteousness. By which
Star, according to Ignatius, God wrought three
mysteries—viz., the Virginity of Mary, the Birth
and the Death of Christ. From the testimony of
the Jewish prophet, we learn that Christ is emphati
cally the mom whose name is THE EAST; for though
the Hebrew word is translated in our version of
the Bible, the Branch, yet, it signifies also the
East. And Adam Clarke adds his testimony to
the same effect. In his commentary on this pas
SPECULATIVE MASONRY EMBODIES CHRISTIANITY. 175
sage he says : The glory of the God of Israel

was the chariot of cherubim which he saw at the
river Chebar. And this glory, coming from the
East, is going to enter into the eastern gate of the
Temple, and thence to shine out upon the whole
earth. Is there not a mystery here? All know
ledge, all religion, all arts and sciences, have
travelled according to the course of the sun, from
east to west. From that quarter the divine glory
at first came; and thence the rays of divine light
continue to diffuse themselves over the face of the
\earth. From thence came the Bible, and, through
that, the New Covenant. From thence came the
prophets, apostles, and the first missionaries that
brought the knowledge of God to Europe, to the
isles of the sea, and afterwards to these northern
regions, to 'preach among the Gentiles the un
searchable riches of Christ.”
“ I thank you, Bro. , for your illustration,”
I continued. “From these facts and statements
we may fairly conclude—on the joint authority of
the Primitive Fathers; the Bishops of our Church;
the Rev. M. Henry, a Presbyterian divine; Dr A.
Clarke, the Scriptural expositor of the Wesleyan
Methodists; and Mr Locke, a learned and philoso
phical layman, who wrote, not only on the Human
Understanding, but also on the Evidences of
Christianity—that Speculative Masonry embodies
within itself the genuine principles of Christianity.”
“ But what do our brethren of the United States
say?” the Surgeon asked; and answering his own
question, he continued, “Why, in a book which
176 THE DISCREPANCIES or FBEEMASONRY.
fell into my hands only the other day, I find the

following resolution passed unanimously by the
Committee of an Anti-Masonic Convention holden in
the city of Albany.” (The Surgeon reads.) “ Re
solved that Freemasonry, instead of being the
boasted handmaiden of religion, is its most
dangerous foe ; and that we view the impious
personification of the Deity, and the irreverent
introduction of the name of the blessed Saviour
and the Holy Trinity in Masonic meetings and
ceremonies with pain and abhorrence, and that we
regard the unhallowed substitution of the profane
orgies of Freemasonry for the Christian religion,
as fraught with more danger to the peace of
society and the truth of revelation, than open deism
or avowed infidelity. Now, what do you say to
that? ”
“Why, I say, that although written and re
corded by a knot of apostate Masons, it contains
abundant evidence that the faith of Christ was
embodied in the institution by the true and faith
ful brethren of the United States; for it shows
that Freemasonry was considered to be the hand
maiden of religion; that the name of Christ was
used in the prayers, and the blessing of God
solemnly and reverently invoked, as indeed it
ought to be in every society of Christian men.
For what is a Christian ? Eusebius will tell you.
A Christian is a man who, through the know
ledge and doctrine of Christ, excelleth in modesty
and righteousness, in patience of life and virtuous
fortitude, and in a profession of sincere piety
CHRISTIAN AND FREEMASON. 177
towards God. In this the patriarchs were no less

studious than we are. Now, I need not add
that this definition of a Christian will also apply
to the free and accepted Mason; for he is one
who puts his trust in God as a firm foundation,
on which he fears no danger ”——
“ Good!” interjected Bro. Gilkes, laying down
his half-smoked pipe.
“ He practises morality by the three theological
and the four cardinal virtues, which naturally pro
duce brotherly love, relief, and truth; and feels
himself under the strongest obligation to pay that
rational homage to the Deity which at once con
stitutes his duty and his happiness; for Free
masonry leads the contemplative brother to view
with reverence and admiration the glorious works
of the creation, and inspires him with the most
exalted ideas of the perfections of the Divine
Creator.”
“Excellent!” exclaimed Bro. Gilkes; “they
are the very words of Preston.”
“. You have omitted,” said the Vicar, “the
strongest part of your proof from Eusebius ; for
he concludes, if I translate the passage correctly,
that ‘the Noachidae, who were the first-recorded
Masons of antiquity, were well acquainted with the
person and oflice of Jesus Christ.’ Now, as we of
the Church of England believe, the Old Testament
is not contrary to the New; for both in the Old
and New Testament everlasting life is offered to
mankind through Jesus Christ; and that by faith
in whose coming as a propitiation for sin, Abra
I
ham, Moses, David, Solomon, Zerubbabel, Ezra,

Nehemiah, and all other holy men among the
Jews, were, in reality, genuine Christians.”
“ This, then, is the result of an examination of
the form and situation of the Lodge; and if we
proceed to its supporters, the testimony will be
equally strong ”——
“ But not convincing,” the Surgeon interposed,
“so far as I am concerned. Let us, however,
hear what you have to say on this subject.”
“ The supporters of a Lodge,” said Bro. Gilkes,
“are figuratively said to be three Pillars, which
are denominated Wisdom, Strength, and Beauty,
and are thus described in our present Lectures.
Wisdom to contrive, Strength to support, and
Beauty to adorn. Wisdom to regulate our course
in all lawful undertakings; Strength to support
us under all our difficulties ; and Beauty to adorn
the inward man.”
“ Excuse me one moment,” the Skipper said,
“ and I will give you an extract on this subject
from\ one of the Continental catechisms.
“ ‘ What does the word Wisdom which is written
underneath the moon signify?
“ ‘It denotes the White matter which is a sign
of purification.
“ ‘Explain the meaning of the word Strength
which is written beneath the Blazing Star. _
“ ‘ The Black matter that indicates putrefac
tion.
“‘Explain the meaning of the word Beauty
which is written under the Sun.
ORIGINAL SEAT or MAN’s HAPPINESS. 179
“ ‘The Red matter which is the source of all

good.’
“ Here you will observe that \Vhite, Black, and
Red are the three hermetic colours, and dedicated
to the Moon, Saturn, and Mars.”
“In English Masonry, however, these Pillars
represent the Master and his Wardens,” Bro.
Gilkes continued, “and are hence placed in the
east, west, and south. The W. M. represents the
rising Sun, and, of course, occupies a place in the
east, to set the men to work. The J.W. re
presents the Sun at its meridian; and he stands
in the south to call the men to refreshment, and
to see that they resume their labours in due time,
that pleasure and profit may be the mutual result;
and the SW. occupies a position in the west, to
mark the setting Sun, to dismiss the workmen, to
pay their wages, and to close the Lodge.”
“ A very judicious regulation,” the Student ob
served; “for it was the universal belief of all .
nations, from the earliest times, that the east was
a prosperous and a fortunate quarter. The original
seat of man’s happiness was in the east ; and
when he\forfeited his claim to it by disobedience,
he was expelled through the western gate, and
driven into a world of woe and bitterness. The
Redeemer of mankind, who was promised to Adam
at that trying period, ascended to heaven, after His
crucifixion without the western gate of Jerusalem,
towards the east, and at the last day He will un
doubtedly appear amidst the clouds in the same
quarter, to judge the quick and dead.”
Bro. Gilkes proceeded to say—and he was

listened to with attention—“ The supporters of
the Lodge are more distinctly explained in a cate
chism which was used by some of our London
Lodges before the Union; and with your per
mission I will repeat the extract verbatim.”
“ By all means,” the Surgeon replied; “ let all
your evidence be produced, although I have no
faith in the result.”
Bro. Gilkes went on with the extract thus :—
“At your entrance into the Lodge, what was
the first grand object that met your view?
“The glorious Sun emerging from darkness,
rising in the east to open the day, and diffusing
light, life, and sustenance to all mankind.
“Through what medium did you perceive this
glorious luminary?
“ Through the medium of the R. W. Master,
when placed in the east to open .the Lodge, and
diffusing light, knowledge, and instruction to the
brethren. -
“ What is the next principal object that struck
your attention ?
“The Sun in its meridian splendour at high
twelve, when its vertical rays are most powerful
and the cool south the most pleasant.
“ Through what medium did you see this mani
festation ?
“ Through the medium of the Junior Warden
placed in the south, inviting the brethren at high
twelve to rest and regale themselves, returning in
MASONIC REFERENCES TO THE SUN. 181
due time to their labours, that profit as well as

pleasure may be the result.
“And what was the third and last object of
your view? .
“ The Sun setting in the west, and inviting all
nature to repose.
“ Through what medium did this manifestation
display itself ?
“Through the medium of the Senior Warden
in the west, who closes the Lodge by command of
the R. IV. Master, and renders to every brother
the just reward of his merit. And from hence we
draw this demonstrative conclusion, that from the
eye of a contemplative Mason the beauties of the
starry firmament of heaven are never obscured.”
“ I am old enough to remember," said the Vicar,
smiling, “an observation of the notorious Tom
Paine, the author of the ‘Rights of Man,’ in
which he treats the Masonic references to the Sun
thus—‘ The argument in regard to the Druidical
character of Freemasonry,’ he says, ‘is founded
chiefly on the fact that the sun is a Masonic
emblem; that frequent references are made to it
in the rites and ceremonies of the Lodge; that
Masonic edifices are always erected due east and
west; and that the words of the formularies—as
the sun rises in the east to open and adorn the
day, so does the Master stand in the east to open
and adorn his Lodge, &c.—convey the same allu
sion.’ ”
“ It is an extraordinary coincidence,” the Curate
observed, “ but Plutarch asserts it as an undoubted
182 ' THE mscnnrmvoms or FREEMASONRY.
fact, that Numa built a temple in an orbicular form

for the preservation of the sacred fire, intending
by the fashion of the edifice to shadow out, not so
much the earth, or in other words Vesta, as the
whole universe, in the centre of which the Pytha
goreans placed fire, which they called Vesta and
Unity. The Persians worshipped the circumfer-
ence, referring, I suppose, to the apparent course
of the sun, for the real circumference is far beyond
the human comprehension. And, he adds, that
the sun, under the symbol of a point within a
circle, was the great object of worship amongst
the Dionysian artificers who built the Temple of
Solomon.”
“I can see nothing extraordinary in the build
ing of a circular temple at Rome,” said the Sur
geon; “but if the same thing had happened'at
Jerusalem, we might have been surprised; although
it is evident to me that the mysteries of Masonry
were unknown at Jerusalem till the Dionysiacs
introduced them there; and it is the opinion of
those who have given their undivided attention to
the subject, that the ceremonies which they used
were astronomical, mixed with the solar worship.
It cannot be doubted but Solomon divested them
of their evil tendency, and created a new legend,
but the main object was astronomical. As the
Jewish religion was minutely prescribed by God
himself, Freemasonry, amongst the Jews, could
not then be instituted for any religious purpose,
although the ceremonial may have been so adapted
as to suit both the Jewish and Gentile workmen ;
'rnn Two sT JOHNS. 183
and hence the Dionysian artists would thenceforth

consider the sun merely as a'stupendous work of
the one uncreated God.”
“ A similar charge of Sun-worship,” the Skipper
remarked, “has been made against Freemasonry
by an American brother, who resolves it into an
adoration of the solar deity. Even our days of
solemn festival, in his opinion, have the same
reference. ‘ The birthdays of the two St Johns,’
he says, ‘ were fixed by the framers of the Church
ritual at the periods of the solstices. These of
course were observed as festival days by the Drui-_
dical Masons; and as they were celebrated openly,
with pompous processions, &c., it became neces
sary for them to use every precaution to prevent a
discovery of the real cause of these demonstrations
of joy. With this View, they appropriated the
names of the feasts or festivals that had been
assumed for them by the Roman Catholic Church.
But while they ostensibly honoured the two St
Johns, they were mentally paying homage to their
favourite divinity———the Sun.’ ”
“I have seen the book; but the author is pro
foundly ignorant of the fact that the Sun of Right
eousness is the luminary that Masonry delighteth
to honour.”
“ That desperate infidel, Carlile,” said the
Rector, “ has eagerly taken advantage of the sen
timents of those brethren who, along with you,
my dear sir, would exclude Christianity from the
Order, because it affords him an opportunity of
assimilating Masonry with the solar worship. He
says that Hutchinson in his ‘Spirit of Masonry’ has

made some slight allusions to sun-worship as a
part of the ancient mysteries; but he did not
rightly understand it, nor has he made any appli
cation of the fact to Masonry. That'the Masons
are ignorant of the symbolical meaning of the
sun in their Lodges is proved by their own publi
cations. The Scottish Masons swore to admit no
Jews, Turks, infidels, madmen, or women ; and at
one time there was an exception to Papists. Much
of the same spirit existed .in the English Lodges
during the last century, but it has gradually worn
away, and well-known deists and atheists are
now members of different Lodges. In an old
Irish book called the ‘Pocket Companion ’ for
the Irish Masons, he continues, who were chiefly,
if not entirely, Roman Catholics, I find the follow
ing liberal sentiment: ‘ Religious disputes are never
suffered in the Lodge ; for, as Masons, we only pur
sue the universal religion or the religion of nature.
This is the cement which 'unites men of the most
different principles in one sacred band, and brings
together those who were the most distant from one
another.’ This, he concludes, indicates Sun-worship
or atheism.”
“Our Transatlantic brethren,” the Skipper
observed, “ refer to the Sun of Righteousness
thus: ‘ The sprig of cassia is emblematical of
that immortal part of man which never dies ; and
when the cold winter of death shall have passed
away, and the bright summer’s morn of the
resurrection appear, the Sun of Righteousness
THE LODGE A PICTURE or THE UNIVERSE. 185
shall descend, and commission His angels to

collect our ransomed dust; then, if we are found
worthy, we shall enter, by means of His Password,
into His celestial Lodge above, where the Supreme
Architect of the universe presides, where we shall
see the King in the beauty of holiness, and enter
with Him into a boundless eternity.’ ”
“All this amounts to nothing,” our host
observed triumphantly; “so come, charge your
glasses, for the bottles linger, and we’ll drink
success to our worthy brother, who, I think, has
undertaken a task that is above his strength. I
cannot divine how he will apply the passages
which Bro. Gilkes has recited in support of his
hypothesis, for I am ignorant of any authorities
which lend the slightest sanction to it.”
“ Then I will try to enlighten you. A Mason’s
Lodge, situated and supported as we have just
seen, is a microcosm or picture of the universe
upheld by. an Omnipresent Deity. This has never
been denied. And it is equally clear that Jehovah,
or Christ, or the Name or Word of God, the
second person in the Holy Trinity, is denomin
ated in various places of Scripture, the Sun, the
Rising Sun, the Sun of Righteousness, the Day
Spring or East, the Star, Light, the Everlasting
Light, the great source and\ fountain of Light,
and other glorious appellations which convey a
similar meaning.”
“The Christian Church,” said the Rector, “is
represented by our Grand Patron St John as a
woman clothed with the sun, or, in other words,
186 THE\ DISCREPANCIES OF FREEMASONRY.
as Bishop Newton explains the passage, invested

with the rays of Jesus Christ the Sun of Righteous
ness, having the moon, i.e., the Jewish religion,
under her feet, and upon her head a crown of
twelve stars, an emblem of her being under the
light and guidance of the twelve apostles. Here
the Jewish religion is aptly compared to the
moon, because its light is not its own, but fur
nished by the Christian religion, to which it re
lates, and wherein its types are accomplished.”
“ All this is too evident to be denied,” the
Vicar remarked; “ and hence the period of Christ’s
birth was anciently denominated the Festival of
Lights, because the Redeemer, the Light of all
lights, the true and only Light, then came into
the world to work out human redemption. And
hence we still burn a Christmas-candle, and
throw on the fire a Yule-log, as types of the great
Light, Jesus Christ, who is represented by St Paul
as the brightness of His Father’s glory, or the
Shekinah; and by our Grand Master, Solomon, as
the splendour of the Eternal Light. St John the
Evangelist terms Him the Light that shineth in
darkness, which enlighteneth every man that
cometh into the world; and in another place, the
Birth of Light, which is symbolised in Masonry
by a darkened equilateral triangle within a circle,
with flames issuing from the centre, and pene
trating the three sides of the triangle through and
beyond the circumference of the circle.”
“This was certainly the belief of our ancient
brethren,” said the D.P.G.M. ; “ and I have heard
FREEMASONRY AND CHRIsTIANITY. 187
my friend Hutchinson say more than once, and he

has repeated it in his book, that the East was an
expression used by the old Masons to imply the
Redeemer of mankind; and it is therefore with
great propriety that we commence our progress in
that quarter, if we profess, as Masons, that we are
a society of the servants of that Divinity (Christ)
whose abode is with the Father co-eternal in the
centre of the heavens.”
“There are some of our brethren,” the Vicar
observed, “who entertain a belief that Free
masonry is exclusively a Christian institution,
and that the story of Hiram was fabricated about
the fifth or sixth century as a representation of
the death of Christ ; and there are several circum
stances which appear to favour the hypothesis, al
though I myself have no faith in it. At all events,
Freemasonry has undergone so many alterations
for the purpose of adapting it to the Christian re
ligion, that the original sacred history has pro
bably been long buried in oblivion. If this conjec
ture, however, be tenable, there cannot be a doubt
but the death of H. A. B. was specifically intended
to commemorate the crucifixion of Christ, and that
THE BUILDER wHo WAs SMITTEN was Jesus. And
the hypothesis receives further confirmation from
the singular construction of the words and pass
words of the three degrees. Thus,”—(and he
placed them on paper.)
“ These words,” he continued, “being written
in Hebrew, must be read from right to left; and
then the explanation will stand thus, premising that
188 THE DISCBEPASCIES OF FREEMASOXRY.
Wido’
the
of
So'
The arbileivseh is
reshall
he
seStre'gth.
ta'd
i' smitte'
’ho
(Virgi')
possession
the; the Smitten Son 0/’ the
~M.
,_'~'V
<..
~,<.
\
:
.o~.
,\~'V
\~~.
.o'V
Wirlom evidently refers to
T.G.A.O.T.U. :—
“ ‘ The Son of the Widow
(Virgin) who is smitten shall
retrieve the possession; and
establish it in the Lord in
plenty and in Strength.’ ”
“The theory is erron
eous,” Bro. Gilkes replied;
“ for whatever reference the
legend may have, it is of
a date anterior to the cruci
fixion of Christ.”
Lord
the
in
it
“Did you ever remark
the extraordinary and caba
listical reference of the Heb
rew names of the supporters
of the Lodge when used
acrostically ? ” the Vicar in
qnired.
“ I have never heard the
subject even alluded to,”
Bro. Gilkes answered.
“Then listen,” the Vicar
continued. “The Hebrew
word for the first is 131, DA
BAR, x0709, or Divine Wis
dom; for the second, :17,
Az, Strength; and for the
third, ‘1m, Gonnn, Beauty
or Perfection; the initials
THE STAR IN THE EAST. 189
being 11);, G01). I scarcely know whether this

coincidence be accidental, or whether it was in
tended by those who first introduced Wisdom,
Strength, and Beauty as supporters of the Lodge.”
“Under these circumstances, then,” I ventured
to remark, “it will not be unreasonable to con
clude, that those worthy brethren who drew up
our ancient ritual, being undoubtedly Christian
men, intended to perpetuate in the minds of the
Craft throughout all time a lively recollection in
the ordinances of Freemasonry of the Advent of
Christ, heralded by a blazing star and the 2:o00
clamantis of John the Baptist, as a Light to lighten
the Gentiles, as well as the glory of His people
Israel.”
“There is great ingenuity in this conclusion,”
the D.P.G.M. rejoined; “for I happen to know
that when the reigning Emperors of China and
Hindostan sent messengers, who travelled from
east to west for the purpose of inquiring into the
birth of the expected Deliverer, they saw the star
while they were yet in the east, and followed its
direction till it rested over the city of David.”
“And for this, the ancient Christians,” said
the Rector, “who were generally spread over the
western parts of the world, turned towards the
east during prayer, thus lifting up their minds to
the source and Creator of Light; for as the sun
rises in the east, so did Jesus Christ, the Sun of
Righteousness. And I am inclined to adopt our
worthy brother’s opinion, that Freemasonry has a
decided tendency towards the Christian religion.”
190 THE DISCREPANC'IES or FREEMASONRY.
“ I tell you it has not,” the Surgeon snappishly

replied; for his temper was rather uncertain, and
a contradiction of his opinions nettled him exceed
in gly.—“ I tell you it has not. It was instituted by
Jews, and must therefore be a Jewish institution.”
“ Then how does it happen,” I asked, “ if it
has always been considered anti-Christian, that
we find it\laid down as an axiom at the very out

set of the most ancient Gothic Charges with which
we are acquainted, that Masonry is of that religion
in which all men will ultimately agree, and why
it has been thus delineated in a well-known
Masonic Symbol? ” \
SYMBOL or THE TRINITY IN UNITY. 191
“I doubt,” said our host, “your authority for

such an appropriation of this symbol.”
“ You have no valid reason for your doubts;
for it is a veritable symbol of the Trinity in
Unity.”
“ There can be no doubt of that,” the Surgeon
returned ; “ but what can there be in common with
Freemasonry and the Trinity in Unity ? ”
“ A great deal, if you place any reliance on the
testimony of our brethren three hundred years
ago; for in a ritual or Examination which we
know was used in the Lodges during the sixteenth
century, the following passage occurs :—
“ ‘ How many Lights are there in Masonry?
“ ‘ Three ; a right east, west, and south.
“ ‘ What do they represent ?
“ ‘ THE THREE PERsoNs, FATHER, SoN, AND
HOLY GHosT.’ ”
“How remarkable is the agreement,” said the
Vicar, “in this respect, between the inhabitants
of the East and West, although practising different
religions, and governed by customs and habits of
thinking wide as the poles asunder! Baldteus
says that the most ancient inhabitants of Hindo
stan described the ascent to heaven to be accessible
by seven ladders leading to a spacious plain, in
the middle of which is placed a square table, and
on it a silver bell surrounded with nine precious
stones, and the rose called Tamara Pua, in the
centre of which is the Triangle of Quivelinga,
which they say is the residence of the Deity. The
seven ladders are commensurate with the seven
days of the Masonic and Christian week; and the

Lectures particularly specify that our ancient
brethren worked six days and rested on the
seventh ; and also to the seven liberal sciences of
Masonry. The mystic Triangle-refers to the sacred
triad of the Hindoos, which they worshipped in the
character of the Creator, Preserver, and Destroyer
of the universe. And if the Royal Arch be, as
it is authoritatively declared in our Articles of
Union, a completion of the Third Degree, then its
'7
SPIRITUS
3!? PERSON
; a v
"
SYJOHN
JEHOVAH
Q'J‘EPERSON
D
ELOHIM \
m PERSON
signature (the double triangle) plainly indicates a-

full acquiescence in the doctrine of the Holy Trinity,
and the divine and human natures of Jesus Christ.”
“ I am old enough to remember,” said the
D.P.G.M., “that Captain George Smith, P.G.M.
for Kent, and J. Grand Warden, adopted this
figure (see above) as the signature of his book on
THE TRUE PHrLosoPnER’s STONE. 193
the ‘Use and Abuse of Freemasonry,’ which has

long been out of print, and inserted it in the title
page.” _
“ The explanation of the third step of the Wind'
ing Staircase,” Bro. Gilkes observed, “was, in
one of the rituals of the last century, the three
Persons in the, Holy Trinity.”
“Are you quite sure,” our host asked, doubt
fully, “that such was the doctrine taught in the
Lectures at the period referred to ? I know that our
ancient brethren were charged with an addiction
to the faculty of Abrac, a belief in the supreme
virtues of the philosopher’s stone, and other puer
ilities of the like nature,—but I did not think they
introduced the Trinity into their system.”
“ You call them puerilities,” I said; “perhaps
you would find another name for them if you were
acquainted with the abstruse signification which
they were intended to convey.”
“ I know little about them,” the Surgeon replied ;
“ they are too contemptible for me to waste a
moment on their consideration. I am not indeed
ignorant that the Rosicrucian extravagances of
Valentine Andrea, who claimed for his system a
heavenly origin, a magic influence, a wonderful
secret, and unbounded excellence, prevailed
amongst our ancient brethren. The universal
medicine, and the philosopher’s stone, were gravely
held forth as being attainable, and the Lodges rang
with dissertations on these subjects. Many learned
brethren were favourers of this opinion ; amongst
the rest, the name of Elias Ashmole must not be
N
194 THE nrscnnraxoms or FREEMASONRY.
forgotten, for Thory asserts that Elias Ashmole,

‘ qui en était rnembre, et les autres fréres de la
Rose-Croix, rectifient les formules de réception de
ces ouvriers, qui ne consistaient qu’en quelques
cérémonies a pen prés semblables a celles usitées
parmi tous les gens de metier, et leur substituent
un mode d'initiation qu’ils calquent, en partie, sur
les anciens mystéres de l’Egypte et de la Gréce.’
I know this, and it is the extent of my informa
tion on such an unprofitable subject.”
“ Then I’ll enlighten you, my dear sir, as you
profess to be perfectly ignorant of the grounds of
their belief; and you must not forget, that the
wisest and best men of those times, princes, peers,
and prelates, were addicted to the practices you
condemn.”
“And you might have added,” said the D.P.G.M.,
“that, from the influence of these superstitious
feelings, every crowned head in Europe had an
astrologer in his pay as a confidential officer of his
court.”
“ We find it expressed in an old formula used
by the Theosophic Masons of the Continent,” I con
tinued, “bearing date 1650, ‘that the only noble
and spiritual philosopher’s stone possessed by all
the holy men from Adam downwards, whereby
they both were good and did good, was Jesus
Christ.’ "
“ Do you mean to say, then, that, in the opinion
of our ancient brethren, the true philosopher’s stone
was no other than the Redeemer of mankind?”
“ You have heard an extract from a genuine lec
CONFIRMATION or GRAVE AND SOLEMN FACTS. 195
ture of the seventeenth century, and on its authority

I do make the above assertion, and in this interpre—
tation both the prophets and apostles concur. The
word used by Zechariah, which is translated the
Branch, is Tsemach, and both St Luke and St Paul
use its Greek equivalent, Ava'rolte, Oriens, for the
same Divine Being in His glorious mantle of ever
lasting light.”
“ My dear sir,” said our host triumphantly, “ you
are steering wide of the mark when you endeavour
to prove Masonic Christianity from the gospel.”
“Well, then, we will adduce our proofs from
Masonry itself. The following passages, extracted
from a manuscript on Freemasonry written about
the time of its re-establishment in this country by
Athelstan during the tenth century, will serve to
confirm these grave and solemn facts. Speaking
of Euclid, the writer says, ‘ Through high grace of
Christ, he taught the seven sciences, declaring
that the Mason who uses them rightly shall win
his way to heaven.’ And again, ‘Every brother
is recommended to attend his Lodge, Church, and
Sacrament; and when engaged in the latter ordin
ance, to hold up both his hands and pray in these
words—Jesus Lord, welcome to us in the form rg’
bread; shield us by Thg power and grace from sin
and shame, andgrant us endless hliss. Amen, amen,
8o mole it be.’ In another Masonic manuscript of
the fifteenth century, we find a similar passage,
viz., ‘ The might of the Father of kings, with the
wisdom of His glorious Son, through the grace and
goodness of the Holy Ghost, these be three persons
in one Godhead,’ &c. Again, in a paper of Charges

written in the seventeenth century, and preserved
in the archives of the Lodge of Antiquity, it is
directed, first, that ‘ Masons shall be true men to
God and the Holy Churck, and use no error or
heresy by their understanding or by men’s teaching.’
I may now fairly ask whether these testimonies
are satisfactory in the solution of your inquiry?”
“ I think,” the Vicar replied, “ that if our friend
and brother be not satisfied with these unquestion
able proofs that our ancient. brethren identified
the Order with Christianity, he is scarcely open to
conviction.”
The Surgeon hesitated. He was not convinced,
and being determined to continue the argument,
he expressed some doubts respecting the authenti
city of the vouchers.
“ The manuscripts are in the British Museum,”
I said, “ and contain internal evidence, not merely
in the dates assigned to each of them, but in the
character of the writing, about which we cannot
easily commit an error, that they are of the period
specified.”
,
“ It may be so,’ our host replied, “but one
swallow does not make a summer; nor will one
solitary document in half-a-dozen centuries suflice
to establish a doubtful and controverted fact. You
must adduce a corresponding evidence running con
secutively from Athelstan to our own times, before
I can yield absolute credence to the doctrine.”
“Nay,” said the Student; “ now you are exceed
ing the limits of fair argument; Imyself enter
THE woRKs or CHRISTIAN MASONS. 197
tain some doubts on this subject, which I should

not be sorry to have removed, although they may
be based on grounds differing from your own ; but
I do not expect impossibilities.”
“The dearth of Masonic documents in the middle
ages,” the D.P.G.M. observed, “is unfavourable
to the inquiry, and therefore the demand of our
host cannot be literally complied with; but the
building of churches and cathedrals by the Frater
nity of Free and Accepted Masons, under the super
vision of the bishops and dignitaries of the Church,
in which the most holy place, the choir, or, as it
was then termed, the Church Triumphant, stands in
the east; the portico, or narthex for the penitents,
in the west; and the nave, or Church Militant, in
the centre, as the medium of communication be
tween the one and the other; at least shows that
the tendency of the Order was, at that period, ex
clusively Christian, for none, I believe, were con
cerned in these works but Christian Masons.”
“ You have used the words ‘ free and accepted,’ ”
said the Surgeon; “ can you tell me the origin of
the phrase? ”
“ I will endeavour to do so,” the D.P.G.M.
replied, “ although the opinions on this subject
are conflicting, but fortunately they are not very
diflicult to reconcile. The building of Solomon’s
Temple has been named by some as the period of
its origin,—others date its establishment at its re
storation by Zerubbabel,—at the Crusades,—in the
mediaeval ages, when the operative Masons travelled
through Christian countries under the Papal pro
198 THE nrscnnrsncms or FBEEMASONBY.
tection to build churches and monasteries. Some

afirm that Freemasonry was a secondary order of
chivalry, and derive its origin from the mysterious
practices of the Knights Templars, although I can
not find any resemblance between them. If there
be a similarity, it is quite clear that the parent
institution was Freemasonry, and not Templary.”
“If I recollect rightly,” said the Curate,
“Chambers describes Freemasonry as ‘a very
ancient society or body of men, which were so
named from some extraordinary knowledge of
masonry or building. They were very consider
able for numbers and character, consisting prin
cipally of persons of merit and consideration.
Some,’ he continues, ‘have traced its origin to
the year 676, when the manufacture of glass
was introduced. It is certain that after this time
many of the public buildings in England in the
Gothic style were erected by companies of men
who called themselves Free and Accepted Masons,
because they were at liberty to work and be ac
cepted in any part of the kingdom.’ ”
“ Thory in his Acta Latomorum,” the Skipper
added, “maintains the opinion that the first de
gree of Masonry was invented in the year 1646,
and that, to distinguish it from the society of
working or operative Masons, it was then called
for the first time FREE Masonry. And in a
German publication it is asserted, that the title
of Free and Accepted Masons was conferred upon
the Order in the seventeenth century. Thory
agrees with this view, and has therefore published
ORIGIN or “ FREE AND ACCEPTED.” 199
Beyerle’s translation in the second volume of the

Acta Latomorum. The passage referred to is thus
expressed: ‘Ils entrérent tous dans la confrérie,
et se firent appeler Free and Accepted illasons,
prenant d’ailleurs tontes ses marques extérieures.
Free, en francais, libre, franc, est le titre que
prend en Angleterre tout membre d’un de ces
corps; le droit en lui-méme s’appele Freedom,
Franchise; les confréres s’appellent Freemen:
accepted, accepté, signifie ici que cette société par
ticuliére avait été incorporée aux Macons et c’est
ainsi que le hasard fit naitre cette denomination
de Franc-Macon qui, dans la suite, devint si
fameuse; il est cependant possible qu’on ait
fait quelque allusion a l’édification de la maison
de Salomon; allégorie favourite a laquelle on était
accoutumé. ’ ”
“ None of these opinions,” the Vicar replied,
“ are sustainable, for they are all capable of an
easy refutation. A simple passage in the Lectures
which were used before the union freely and grace
fully decides the question. Bro. Gilkes will save
me the trouble of repeating it.”
“With all my heart,” Bro. Gilkes responded.
“ ‘ The Masons who were chosen by King Solomon
to build the Temple were declared FREE, and
exempted from the payment of all imposts,
duties, and taxes, for them and their descendants.
They were also invested with the'high privilege
of bearing arms. And after the destruction of
this Temple by Nebuchadnezzar, the posterity of
these Masons were carried into captivity, where
they remained for seventy years, until at length

Cyrus graciously permitted them to rebuild the
Temple, and liberated the captives for that especial
purpose. It is from this epoch that we bear the
name of Free and Accepted Masons.’ ”
“This assertion is doubtless correct,” said the
D.P.G.M., “because it is consonant with our
sacred writings, which avouch it as an indisputable
and historical fact, that the Masons who built
the latter edifice were declared Free, and exempted
from taxation.”
After this explanation, I renewed the former
subject by a reference to the Charter of Colne,
when the Surgeon interrupted me by saying, with
a sneer, “ Ah! the Charter of Colne! If such be
your authorities, the argument may be profitably
suspended, for I have heard you confess that you
thought it a spurious document. So fill your
glasses, brethren dear, and we will wish our
friend a better subject of discussion when next
we meet.”
“ Do not be over-hasty,” said the Vicar; “I
surmise that our worthy brother’s arguments are
not exhausted, even if we reject the Charter of
Colne.”
“ So far from it," I replied, “that the
evidences strengthen as we approach a more
amply-recorded period. But you will first allow
me to remark, that it was not my intention to
impose the Charter of Colne upon you as an
authentic document of the period indicated by
its date, viz., A.D. 1535, because I esteem it to
SHOULD CLERGYMEN BE EREEMAsoNs? 201
be a forgery of nearly two centuries later, or

about the time of the revival of Masonry in the
eighteenth century. I merely wished to show
that Masonry. was esteemed by the authors of
this document, who were very likely some of the
revivalists themselves, as a Christian institution.
Passing that over, I may thank you for wishing
me another subject of discussion, but a better
one I cannot have, and I am so anxious to make
a convert of you, that I hope and trust the friends
around us will allow me to proceed.”
“ Oh,” said the Surgeon, “ proceed, proceed, by
all means, if you think you can make anything of
it, which I very greatly doubt.”
“ I do think so," I replied, “ and will therefore
pass on to a period when the records are numer
ous and indisputable, and do not admit of ques
tion. From these authentic sources, including
every Masonic formula that has ever been used
in this or any other country, at any period of
time, I shall be able, with the kind assistance
of Bro. Gilkes, to produce a series of extracts
explanatory of our frequent references to the
Cardinal Points of the compass, which will prove,
I trust, to the satisfaction of every candid in
quirer, that they all unite their testimony to
evince that Freemasonry is a pure Christian in
stitution, and has been applied in all ages, down
to a very recent period, to Christian purposes
only. I am anxious to effect this, because I
think that if Freemasonry be not pro-eminently
Christian, it is a disgrace to the country, and
ought to be abandoned, and its elements scattered

to the four winds of heaven.”
“Such an investigation,” said the Rector,
“will be peculiarly interesting in many points
of view, particularly to gentlemen of our profes
sion ; for, to say the truth, I sometimes entertain
serious doubts respecting the propriety of clergy
men practising Freemasonry.”
“The impropriety is imaginary, 7’ our host ob
served, “even though it be a Jewish, and not a
Christian institution ; and I defy any person what
ever to produce a menstruum which shall be
effectual to transmute the former into the latter.”
“We shall see,” I replied. “The first extract
I shall use, for I will take them in chronological
order, is from the commencement of an old
Masonic manuscript written before the Reforma
tion, as follows: ‘There be three Persons in
one Godhead, the Father, Son, and Holy Ghost;
may they be with us at our beginning, and give
us grace so to govern us here in this mortal life,
that we may come to His kingdom that never
shall have an end.’ And the manuscript con
cludes with these expressive words, ‘ These charges
that we have now rehearsed to you, and all other
that belong to Masons, ye shall keep, so help you
God and your Halia’om, and by this Book unto
your power. Amen.’ Now I need not tell you,
that the Halidom means the Mother of Jesus
Christ, who, under the Roman Catholic system of
religion which then prevailed, was considered to be
as holy, if not holier, than the Son; and, there
THE cHURoH AND THE LoDGE. 203
fore, the adjuration runs in the name of God and

the Blessed Virgin.”
“May I be allowed to inquire,” said the Sur
geon, “where you have found this precious manu
script ? ”
“ It is deposited in the British Museum, but a
copy of it was inserted in the Gentleman’s Muga
zine for June 1815, where you may find it.”
The Surgeon filled his glass, drank it off, and
passed the decanter, but answered not a word;
and I proceeded to say that the third ancient
Charge, “concerning Lodges,” was originally ex
pressed in these words, and altered, by what
authority I know not, at the union in 1813:
“A Lodge is a place where Masons meet to
work in. Hence a duly-organised body of Masons
is called a Lodge, just as the word ‘ Church’ is eac
pressive hoth of the congregation and the place
of worship.”
“And what does this extract prove?” our host
inquired, confidently. “It mentions a Church
indeed, without deciding whether it be Jewish,
Christian, or heathen; and probably indicating
either or all of them.”
“The fair presumption, however, is,” the
D.P:G.M. observed, “that the Christian Church
is here alluded to, as the Charges were drawn up
by Christians; and if any other Church were in
tended, the adjective would doubtless have been
used.”
“After all,” our host hastily returned, “it is
but a presumption, and presumptions are not
proofs. You have referred to the Cardinal Points,

and I am sure they are destructive of your theory.
They imply universality, and by Christianising
Freemasonry, you destroy its universality, and
make it sectarian. The explanation which our
Lectures give of the extent of the Lodge is de
cidedly adverse to your favourite hypothesis, and
I hold it to be morally impossible to reconcile the
one with the other.”
“ Nay,” I replied, “if you intend to open the
question of universality, it will be necessary to
adjourn the discussion to our next meeting, as
that subject is too intricate and extensive to be
examined at this late hour; for it will occupy
some considerable time to go through the proposed
rituals in order, and they will suffer no diminution
by being deferred till to-morrow. I will therefore
take the liberty of asking, what time is it?”
“ Time enough to be honest,” said the Vicar,
“as we used to say in the Lodge of Fortitude,
many years ago.”
“ High twelve,” said the D.P.G.M.
“Rather say, Low twelve,” Bro. Gilkes added.
“Indeed! then it is time for all honest Masons
to be in their beds; and if you will all consent
to dine with me to-morrow, we will resume the
subject.”
This proposal being accepted, we exchanged the
right point of a Mason, and took our leave.
CHAPTER IV.
@Ihurshag.
SuBJEcrs DrscUssED.
Universality- - Whether it be sectarian.
Extent of the Lodge Ground and Covering of the
Freemasonry an open Institw Lady‘;
tion.
CHAPTER IV.
THE DISCUSSIONS ON THURSDAY EVENING.
“Behold the novice! ask him—In whom he puts his trust?

Ah, this is a solemn and searching interrogation ! It is a moment
when the thoughts of man glance through the universe. His mind,
it may be, wanders from star to star, and from world to world.
‘In whom do I put my trust?’ Neither the sun, nor the moon
the starry canopy of heaven, nor the blooming vales of the green
earth—neither sea nor land-—men nor angels—claim his adoration ;
but his eye rests upon the great White Throne, and, with the
faith of ages clustering round his soul, the exclamation goe's
forth, IN GoD.”—Bro. Lawson, US.
“ In the early part of the thirteenth century, certain immunities
were conceded to the Colleges of Masons by the Holy See, such
as forming themselves into small and migratory societies under
the government of a Master of the Craft, with the privilege of
taking apprentices; who, after a due initiation, became Free and
Accepted Masons.”—;Sir Christopher Wren.
dinner in Banter Gate, at my resi

dence, being ended, the wine and dessert
placed on the table, and the servants having
withdrawn, Bro. Gilkes filled his pipe, and after
a few preliminary puffs to ascertain that it was
effectually lighted, he said, “I have considered
the subject proposed for this evening’s discussion
in all its bearings, and I think the universality
of Masonry is incontrovertible. I am indeed cer
tain that such is the opinion of the most learned
and eminent of our brethren in town, and I
"
cannot call to my recollection that I ever heard a

doubt expressed respecting the infallibility of the
doctrine.”
“I am an old Mason,” said the D.P.G.M.,
“and have had some experience in the practical
working of Craft Masonry, and \I agree with Bro.
Gilkes, that I never heard that its universality
had been called in question.”
The Vicar added, that he was not sufliciently
versed in the scientific principles of the Order to
disentangle the various and intricate points that
are involved in the inquiry, and that he felt no
little curiosity to see in what manner the difficulty
could be obviated. And the company agreed that
it would be an arduous task.
“The sole difliculty,” I replied, “lies in the
arrangement—the result, in my mind, is clear
and unquestionable. But first fill your glasses to
the King and the Craft, and, under such auspices,
I may perhaps find courage to proceed. I take
my stand on this proposition: Freemasonry, as
an isolated-society, is not universal; and can only
acquire that attribute by being intimately con
nected or blended with some other institution
which is undeniably universal. And, to establish
the hypothesis, we will endeavour to ascertain
what assistance we can derive from a consideration
of the extent, ground, and covering of the Lodge.”
“You will find them all against you,” said the
Surgeon. “They will dismember your theory,
whatever it may be, and scatter the fragments to
the'four winds of heaven.”
VAST EXTENT or THE LODGE. 209,
“ I think so too,” Bro. Gilkes added, shaking

his head. “The universality of Masonry cannot
be doubted, and it is too firmly established in the
minds of men to be easily rooted up.”
“ We shall see. The first mention that I find
of the extent of the Lodge is in the Examination
of Desaguliers, where it is explained in this simple
manner ; and the formula is pretty nearly the
same in all succeeding rituals, although at present,
as Bro. Gilkes will tell you, it is more extensively
applied :—
“ ‘ What is the form of the Lodge ?
“ ‘A long square.
“ ‘ How long ?
“ ‘ From east to west.
“ ‘How broad?
“ ‘ Between the north and the south.
“ ‘ How high?
“ ‘Inches, feet, and yards innumerable, as high
as the heavens.
“ ‘ How deep ?
“ ‘To the centre of the earth.’
“But it assigns no reason why it is said to be
of this immeasurable extent. In a succeeding for
mula, it is thus stated ;—
“ ‘ Of what form ?
“ ‘ Parallelogram.
“ ‘ How long?
“ ‘ From east to west.
“ ‘ How broad?
“ ‘ Between north and south.
“ ‘ How deep ?
“ ‘ From the surface of the earth to the centre.

“ ‘ How high?
“ ‘Even as high as the heavens.’
“And then comes the reason. ‘ Why is it said
that a Mason’s Lodge is of this vast extent ?
“‘Not only to show the universality of the
science, but that a Mason's charity should know
no bounds but those of prudence.’ ”
“ Is not this evidence decidedly against you? ”
the Vicar asked, aside.
“ Give me time,” I replied. “ Bro. Gilkes will
tell you better than I can what the Prestonian
Lectures say.”
“ They are rather more explicit,” said Bro. Gilkes;
“for Bro. Preston briefly, but clearly, explains
the above references to the Cardinal Points by
saying that they demonstrate, ‘not only the uni
versality of Masonry, but also the unbounded
influence of its excellent rules and regulations.’
But it will only be fair to add, that this definition
was rejected by Hemming and his associates, who
preferred retaining the form prescribed by Bro.
Dunckerley.”
“I am afraid,” said the Vicar, “our host is
engaging in an attempt that is utterly hopeless.”
“ Oh I ” exclaimed the Student, “he is under
taking an impossibility.”
“ I believe,” the D.P.G.M. added, addressing
himself to me, “you had better give it up, my
dear sir; you will make nothing of it. I do not
understand how you can invalidate the evidence of
the Lectures, and they assert the universality of
FBEEMASONRY NOT UNlVERSAL. 211
Masonry so very explicitly, that you cannot over

turn it, without endangering the whole system.”
“ Let me only have fair play,” I replied, “ and
I will try to convert you to my opinion. At the
worst, I can but fail. I will state my reasons
calmly and without offence, and when my argu
ments are exhausted, I will leave the decision to
your own judgment, although I perceive that it
will not be altogether unbiassed; and if you are
not convinced, why, happy\ man be his dole l ”
“ It will be a waste-of time,” said one and all.
“ “Tell,” I replied, “ I am not disconcerted by
your pre-judgment, because I have an unshaken
faith in the strength and validity of my proposi
tion; and, it appears to me, that you have taken
the universality of Masonry for granted, without
any consideration of the grounds on which your
opinions ought to have been formed. But you
will recollect that it is a point of justice as well
as wisdom to hear both sides of a question before
you decide on its merits.”
The D.P.G.M. interrupted me by ejaculating,
“ Both sides! Why, I have been a Mason forty
years, and I never heard that there were two sides
to- this question.”_
“Nor I! nor I\! ” they all echoed.
“Then you hear it now for the first time. Not
that I entertain any doubts about the actual
universality, but I demur to the manner in which
it is usually applied. And, therefore, I trust you
will not deny me the privilege of stating my con— '
victions on a subject which you have pronounced
212 THE DISCBEPANCIES 0F FBEEMASONRY.
to be of paramount importance to the very exist

ence of the Order.”
“Let him go on; let him go on,” said the
Surgeon. “ Our visitor, by his superior knowledge
of the Lectures, will demolish such an absurd pro
position without the slightest difliculty.”
“Well, then, cogue le galére,” Iexclaimed ; “we
will rush at once in medias res, by returning to
the definitions just given of the extent of the
Lodge.”
“ I believe these definitions have been correctly
quoted,” the Surgeon admitted; “ but I confess I
do not understand how you can possibly apply
them in support of a sectarian theory; for not
only is the universality roundly proclaimed, but it
is further corroborated and strengthened by a plain
aflirmation of unbounded influence. You have
defeated yourself, my good friend.”
“ I think not; for I can scarcely believe that
the terms in which the extent of the Lodge is
described do actually convey the idea of universal
ity, which is an attribute that can only be ascribed
to absolute perfection. Now, to answer this condi
tion, the Lodge ought to be in the form of a circle,
square, or equilateral triangle, which are the only
perfect figures we are acquainted with, as is
explicitly asserted in our Fellowcraft’s Lecture;
and it is in none of these forms. And you will
further observe, that the description is not from
east to west, and from north to south, but from
east to west, and between the north and south—
which constitutes an essential difference. I admit
PHYSICAL AND MORAL UNIVERSALITY. 213
that, to a certain extent, the Lodge is a microcosm ;

but an oblong or rectangular figure cannot, by any
possibility, include all the localities or dwellings
of man which are spread over the face of the whole
earth. Its depth and height, from the centre to
the atmospheric heavens, contribute nothing to the
idea of universality; and the space on the surface
is circumscribed by our definition within certain
limits, and that which is limited is not universal.”
“ This is a novel method of explaining the extent
of the Lodge,” the Surgeon demurred, “and will
scarcely be allowed to pass unquestioned by our
best authorities. At least, I for one repudiate it,
and pronounce it to be heterodox.”
“ Well, then,” I resumed, “if we change the
argument from a physical to a moral universality,
it will be clear that such an attribute cannot exist
unless it be modelled on areference to Christianity,
which is admittedly a universal religion, extend
ing throughout all ages from the fall of man to
the end of time; spreading, and to spread over
the whole face of the globe, and unaffected by the
infinite diversities of creeds and points' of faith
which have divided and subdivided it into sects
and parties in all ages of the Church.”
“ Here, then,” the Surgeon objected, “ you admit
the validity of the charge so frequently urged
against the Order, that as we acknowledge no exist
ing Christian creed or profession as the moving
principle of our organisation, we cannot be a
society of Christians.”
“I admit that the accusation is popular with
214 THE nrscnnraxcms or rnnmmsoxur.
cowans and anti-Masons,” I answered, “ but deny

that it has any foundation in fact. Supposing
Freemasonry be not, as you are inclined to believe,
a Christian institution, does it necessarily follow
that its members are not Christians ? ”
“The consequence is an absurdity,” said the
D.P.G.M. ; “you might as well contend, that be
cause the bar, the stage, or the senate, are not,
strictly speaking, religious institutions, the mem
bers thereof are not Christians.”
“It is true,” I added, “that, as a society, we
adopt the creed of no particular Church, although
during the last century the Book of Common
Prayer formed an indispensable appendage to the
furniture of our Lodges ; yet no one who is
acquainted with our forms and disquisitions can
doubt our attachment to the great leading principles
of Christianity. If, as a body, we professed a
predilection for the creeds or tenets of the Greek
or Latin Church, or the Churches of England or
Geneva, or any particular class of dissenters from
them all, we might, by a trifling stretch of ore
dulity, be pronounced sectarianf'al’though even in
this case the term would be misapplied, for the
Church of Christ being represented in different
countries by different establishments suited to the
genius and disposition of the people, can no more
affect the universality of Christianity than the
unity of our noble Order can be affected or
neutralised by the number of independent Grand
Lodges that are distributed throughout the world.
Freemasonry, however, professes an adherence to
UNIVERSALITY CANNOT BE MAINTAINED. 215
the Church of the first-born, or the universal

Christians, whose names are written in heaven as
denizens of a better country.”
“There is much ingenuity and truth in this
argument,” said the Vicar, “ and I wonder it
never occurred to me before. For it is evident
that every individual Mason in existence belongs
to some particular branch Church; and in this
country a vast majority of the brethren are mem
bers of the Church of England, although our lists
include Roman Catholics, Dissenters, and some
few Jews ; for there is no valid reason for closing
the doors of a Lodge against an Israelite whose
moral character is irreproachable, while those of a
Christian Church are open to him, if he chooses
to enter. Every Hebrew Mason is a Christian in
his heart, otherwise he would never be seen either
in the one or the other. For these reasons, it
may be probable that Freemasonry was originally
pronounced universal, as typified in the extent of
the Lodge.”
“ I do not agree with you,” the D.P.G.M.
hastened to reply. “Your concession strikes at
the very root of Masonic universality, and makes
it dependent on collateral circumstances, when it
ought to stand simply on its own individual
merits.”
“I humbly conceive,” I replied, “that Free
masonry cannot maintain the attribute of univer
sality on its own unaided merits; nor is it necessary
that it should do so, because it is not a quality
essential to its construction.”
216 THE DISCREPANCIES 0F FnEEMAsoxnY.
“ I think it is,” the Surgeon explained.

“ So do I,” Bro. Gilkes rejoined.
“I have never heard the subject discussed in
any of our Lodges,” said the Skipper.
“ I am aware that there is much misapprehension
on the subject,” I continued, “and particularly
amongst the English Craft; and I will therefore,
with your permission, examine the grounds on
which it rests. And first, you will observe that
our ancient brethren never dreamt of claiming
universality for an institution which cannot attain
such a distinction without extraneous aid.”
“How will you prove your assertion?” the
Student asked.
“ By the fact that no reference to it is to be
found in the ancient\Charges, or in any of the
Examinations which were in use at the beginning
of the eighteenth century. The Charges assert
the antiquity of Freemasonryfrom t/ee beginning of
time, but are silent respecting its universality. It
was a figment introduced into the Lectures by Bro.
Dunckerley, and from the prodigious influence that
he had established in the Craft by his talents and
position as a near relative of the reigning family,
it became incorporated into the system, and was
adopted by his cotemporaries without question or
inquiry.”
“Are you quite certain of the accuracy of this
statement?” the Rector inquired.
“Nonsense!” the Surgeon exclaimed at the
same time; “the claim is as old as the days of
Solomon 1 ”
ANTIQUITY AND UNIVERSALITY. 217
“You are mistaken,” I said, “for it is not a

century old. It is true, there may be a difference
of opinion whether I shall be able to substantiate
my views, but the principle itself is sound, and
cannot be vitiated.”
“ Well, prove it, prove it,” he replied; “in an
argument like this, assertions must not be admitted
unless they are supported by positive and unques
tionable proofs.”
“ I am fully prepared to prove it. The doctrine,
as we have already had occasion to remark, is based
on a misinterpretation of the extent of the Lodge,
which is generally, but improperly, supposed to fill
all space and extend through all extent; whereas,
the real truth is, that although its length is de
scribed as boundless, being from east to west, its
\breadth is circumscribed within some undefined
limits between the north and south, and its height
bounded by the atmospheric heavens.” 1
Here Bro. Gilkes laid down his pipe; and the
brethren, seeing him about to speak, listened with
attention. “ In the Prestonian Lectures,” he said,
“the universality of Masonry is reasserted in the
1 “ Our translators, adopting the version of the LXX. and the

Latin Vulgate, render the original Hebrew in Gen. i. 6, by the
word Firmament. But in point of ideality, the Hebrew word has no
relation to Firmness or Solidity. Its proper import is Expense; and
on physical principles, it is most accurately employed to designate
the air or the atmosphere. Hence, when God is said to bestow upon
it the name of Heavens, we must obviously, by the word Heavens,
in connection, either expressed or implied, with the physically de
scriptive term Expanse, understand not the Universal Material
Heavens mentioned in the first verse of the above chapter, but only
the Ai)r or the Atmospheric Heavens."—(Faber, Many Mansions,
p. 154. -
218 'run DISCREPANCIES or FREEMASONRY.
words, ‘unbounded influence of its rules and repu

lations.’ I admit that this form of expression is
more modestly stated in our present Lectures, for
Hemming and Shadbolt, in some few instances,
found it expedient to reject the definitions of
Preston, and revert to those of Dunckerley. It is
here said that the reason why a Freemason’s Lodge
is represented to be of such a vast extent is to in
dicate the universality of the science,\and that a
Mason’s charity should know no bounds but those
of prudence.” '
“ You have stated this matter correctly,” I re
plied ; “ and therefore, in order to facilitate the dis
cussion,we will examine the leading principles of the
inquiry, and endeavour to ascertain the accurate sig
nification of the words universal and universality.
On this point Dr Johnson will be our best authority.
Let us, then, hear how he defines the word.” Reach
ing down his dictionary, I read the explanation:
“ ‘ UNIVERSAL, general, extending to all. UNIVER
SALITY, not particularity; generality; extension to
the whole.’ And he illustrates the definition thus :
‘Divine laws are universaL—W/aite. No (human)
subject can be of universal concern—Reynolds.
An universality of sin.—South. The universality
of the Deluge—W'oodmam’.’ 1 Here, then, we have
sufficient data for our argument. Sin is avowedly
1 It gives me great pleasure to find that a learned brother, under
the nom de plume of “ Sit Lux," has taken a similar view of this in~
tricate subject in the London Free/mason’: -Magazine for 1858, p. 545.
As these papers, however, were written some years previously, I shall
not suppress any portion of the arguments, although by a coinci
dence which is by no means improbable, they may have been ad
duced in proof of the same fact by another writer.
DIVINE LAWS UNIVERSAL. 219
universal, because it is recorded in the Word of

God that all mankind are sinners. The Deluge
was universal, because the whole globe was sub
merged. Divine laws are of unbounded influence,
because they apply to all mankind, whether they
believe in their eflicacy or not. But no other sub
ject of mere human institution or invention can be
of universal concern,'because human ingenuity is
incapable of constructing any species of moral
machinery which will be universal in its operation
and suitable to all ranks and descriptions of men.
It is as impracticable as the discovery of a men
struum for the transmutation of metals or the
perpetual motion. These are axioms which can
neither be controverted nor denied.”
“And what use do you propose to make of
them?” the Surgeon inquired.
“Wait with patience,” the D.P.G.M. replied,
“ and I think you will receive a satisfactory answer;
for a new light is springing up in my mind, which
convinces me that our host has some tenable
grounds for his opinion.”
“ The case is certainly assuming a new aspect,”
said the Rector.
“ If we refer to existing institutions,” I con
tinued, “the same result will be apparent. Was
the patriarchal Church universal? It was not, for
it was extinguished by the Mosaic dispensation.
Was the Jewish Church universal? Certainly not,
for it ceased when the sceptre departed from
Judah. Is the Roman Catholic Church universal?
By no means, for it had no existence before the
220 THE DISCREPANCIES or rnnnmasoxnr.
third century. Are the Lutheran or Calvinistie

Churches universal? They only date from the
sixteenth century. Is the Church of England
universal? That cannot be, for it dates only from
the same recent period. And the dissenting
Protestant Churches are of still more recent estab
lishment; and they each embrace but a certain
portion of Christian believers. And as to Bud
dhism, Mohammedanism, &c., though they may
be of more ancient date, yet they include only a
limited part of the human race, and will be totally
annihilated at the general development of Chris
tianity, when the knowledge of Christ shall cover
the earth as the waters cover the seas. All these
institutions, like a Lodge of_ Masons, are open to
the admission of proselytes; but that will not
confer on any one of them the character of univer
sality, unless there existed an absolute certainty
that all mankind, without exception, would ulti
mately embrace that one. But we are quite sure
that no individual Church will be so highly
favoured. And therefore it follows, that they
cannot have any separate and distinct claim to
universality.”
“ This is an argmnentum ad absurdum,” said the
Surgeon, “for how in the name of heaven can
you apply it to Freemasonry? ”
“Why, by including it in the same cate
gory.”
“ You will, however, admit, I should suppose,
that Freemasonry is universal in principle, if not
in fact.”
CONSTITUTIONS THEMSELVES A BARRIER. 221
“ I will make no such admission ; because, as an

isolated institution, unconnected with a universal
religion, it is neither. The Church of England,
I grant you, is universal in principle, though not
in fact; for it is open to receive all mankind into
its communion, if they be so disposed; but we
know that they are not, and never will be. And
in like manner Freemasonry never did—it never
will—it never can—embrace all mankind; and,
therefore, it fails to establish a separate and indi
vidual claim to universality; and, indeed, our
ancient brethren would have considered such a
doctrine as a stumbling-block to the prosperity of
the Craf .”
“You forget or overlook the fact,” said the
Surgeon, “ that our Lodges are open to all man
kind, whether they be Christians, Jews, Turks, or
infidels, without any distinction."
“It is undoubtedly true,” I replied, “ that our
Lodges are open to all worthy and educated men
—although, as you assert, not to all mankind
without distinction; but will they all enter and
place themselves under the influence of its laws?
It is not to be expected. And further, the English
Constitutions of Masonry have themselves raised
an insurmountable barrier to its universality,
either in principle or fact.”
“ Indeed," said the Surgeon, incredulously, “ I
was not aware of that; and I should like to hear
your authority for such a broad assertion.”
“My authority is in the Constitutions them
selves, which exclude atheists and irreligious men,
private soldiers, females, and every person who

has not been taught to write."
“ Rather a strong argument," the D.P.G.M.
observed; “ and it appears insuperable.”
“Not at all, not at all,” the Surgeon replied.
“ It does not affect the universality of Masonry
in the slightest degree. Bro.’ Dunckerley was a
perfect Mason ; and even admitting that the Land
mark was introduced by him, he had, doubtless,
ample reasons for so doing; and those reasons,
whatever they might be, are entitled to our
respect. We are bound to receive the doctrine
implicitly, as having been propounded by com
petent authority, and the result of an accurate
knowledge of the true principles on which the
Order is founded.”
“I entertain the highest veneration for the
memory of Bro. Dunckerley," I resumed, “yet I
cannot but esteem the introduction of this novel
claim an error in judgment, although it is pro
bable he did not anticipate that it would ever
attract' the popularity and influence that it pos
sesses at the present day.”
“There is another\ consideration,” said the
D.P.G.M., “which ought not to be overlooked in
this inquiry, and that is—while Christianity
receives and courts the membership of all man
kind, and every sex and age, Masonry courts none
-_—proselytising is absolutely forbidden-and she
rejects women and children, and all under the age
of manhood, as well as the base-born; so that, in
fact, she excludes at the least two-thirds of the
ALTERATIONS IN THE'ANCIEI\'T CHARGES. 223
population of the world, while Christianity extends

her arms to all, without money and without price.”
“ I have often been puzzled,” said the Vicar,
“to account for this claim of universality; be
cause in all the Masonic works which I have read,
the origin of the term universal, as applicable to\
Freemasonry, has not been satisfactorily traced.
And the only authentic document which mentions
it is the Ancient Charges, where it was originally
stated that ‘we, as Masons, are of the oldest
Catholic religion above mentioned,’—the word
catholic having been expunged at the union, on
what authority I will not attempt to conjecture;
but it is certain that the word universal was then,
for the first time, substituted; which alteration
has been the means of perplexing many of the
brethren of modern days. I am ignorant of the
motive for altering the verbiage of this clause, as
well as for obliterating the following words, by
which the paragraph was closed: ‘ This charge has
been always strictly enjoined and observed, but
especially ever since the Reformation in Britain,
as the dissent or secession of these nations from
the communion of Rome.’ ”
“ It appears to me,” said the Curate, “ that at
the period when these Charges were framed, the
only points of religious difference intended to be
reconciled by the principles of Masonry, and for
bidden to be made the subjects of discussion and
controversy in the Lodge, were those which existed
between the Roman and Protestant Churches. Both
are members of the Holy Catholic Church, which
acknowledges the Godhead to consist of the Father,

of an infinite majesty; the honourable, true, and
only Son; also the Holy Ghost the Comforter.
And I further believe, that before the Reformation
the Fraternity consisted solely of members of the
Itomish Church; and from very remote periods,
they were the designers and builders of all the
churches and monasteries, and other edifices of a
sacred character, every one of which breathed a
beautiful and expressive language of symbolism,
illustrating the mysteries'of the Divine Trinity
and of our holy religion, veiled indeed from vulgar
eyes, and intelligible only to the initiated. Can
it be reasonably supposed that any other than the
professors of Christianity could be united for car
rying out such sublime objects?"
“ But it must be remembered,” the Rector ob
served, “ that Masonry enjoins both a civil and a
religious duty—the latter of which had for its test
that Catholic religion in which all men agree, or,
in other words, the religion of the Bible ; and con
sequently those who rejected the Holy Scriptures
were esteemed inadmissible within its pale, along
with the atheist or irreligious libertine. The
civil test is unreserved loyalty to the throne and
constitution ; and, without recognising either Whig
or Tory, Conservative or Liberal, closes its doors
against the agitating demagogue; and not only
enjoins due allegiance to the sovereign of our
native land, but also obedience to the laws of any
state which may become the place of our tempo
rary residence, and afford us its protection."
MASONRY UNKNOWN FOR MANY cENrumEs. 225
“ I have been reading,” said the Vicar, “ Dean

Vincent’s Sermons on the Creed, and he has an
observation which appears to be applicable to
the present subject. He says, that ‘whenever
we go contrary to a stream which has run in one
channel for seventeen centuries, we ought to doubt
our own opinions, and at least treat the general
and concurring testimony of mankind with re
spect.’ ”
“It is a sound axiom,” I replied, “and con
demnatory of the attempt to confer on Free
masonry in the nineteenth century the attribute
of universality, as distinct—I particularly press
this proviso on your notice—as distinct from a
profession of Christianity; for it was unknown,
not merely for seventeen, but for upwards of seven
and-twenty centuries, supposing, as our medical
friend and brother seems to think, that it dates its
origin no higher than the building of Solomon’s
Temple; and hence it becomes an assertion of
private opinion, uncalled for, and without any
legitimate authority.”
“I am inclined to believe you are right, my
dear sir,” said the D.P.G.M., “for the Order
possesses so many real excellencies, which require
no proof, that it is rather injured than improved
by any doubtful auxiliary assistance. Nor does
it appear to me creditable to claim an attribute
which admits of any doubt; and as our ancient
brethren are uniformly silent on the subject, it
will be diflicult to substantiate its truth ;—not
silent, I believe, in blending Masonry with Chris
P
226 THE nrscnnmncms or FREEMASONRY.
tianity, for that is done in every old record which

reached our times; but in clothing the Order with
the raiment of universality, to which I am now
somewhat inclined to suspect it possesses no legi
timate pretensions, unless it derives them from
being linked with a universal religion. Let
Freemasonry be placed on its own independent
basis, and assume no quality that it is not fairly
entitled to, and it will secure for itself a greater
degree of respect than it now possesses ; because,
in these enlightened days, no extravagant or un
authorised demands, whether in Masonry or any
other science, will be suffered to pass unques
tioned.”
“ You are right,” I replied; “and you will
further observe, that if universality be a genuine
Landmark of the Order, it would certainly be found
in some of our ancient records. But at the revival
in 1717, Dr Anderson collected all the Charges,
Regulations, Constitutions, and other documents,
‘from the oeginning of time,’ for his History of
Masonry, and he has not dropped a single word
or given a stray hint about its universality.”
“ I do not esteem this argument of the slightest
importance,” the Surgeon hastily observed. “Let
us strike out into the most remote antiquity, even
to the origin of Masonry, in the reign of him who
built the Temple at Jerusalem, and examine what
the architects of that celebrated edifice thought
of it.”
“That is easily done,” I replied; “and the
investigation, will show that Freemasonry was not
NO PROOFS or UNIVERSALITY. 22?
considered universal in the time of Solomon,

because it was restricted to those who were con
cerned in the undertaking. And in the days of St
John the Evangelist, it was far from being universal,
for our own Lectures distinctly pronounce it to be
then in abeyance, and in danger of extinction.
It was not universal at the re-establishmeut of
Masonry in the city of York by Athelstan, because
the English Masons had ceased to meet for many
- years, and most of their records were destroyed
during the Danish ravages. The universality of
Masonry is not mentioned in the Constitutions
which were made during the several reigns of
Edward 111., Henry VI., and Charles II. When
the House of Hanover succeeded to the throne of
these realms, only four Lodges were found in the
south of England—a miserable display of univer
sality; and after they had formed themselves into
a Grand Lodge, so far from claiming universality
for the Order, they found it necessary to make a
law that the privileges of Masonry should no longer
be RESTRICTED to operative masons, but extend to
men of various professions, provided they were
regularly approved and initiated into the Order.”
“ It is rather remarkable,” said Bro. Gilkes, “ if
such a striking and distinguished attribute as uni
versality was really claimed and asserted at the
revival of Masonry, that no reference whatever
should have been made to it by Desaguliers and
Anderson, and the laws of the Grand Lodge, on
the one hand; or by Dean Swift, or Prichard, or
Bentley, or Warren, or any of the host of char
latans, on the other, who, between that period and

1770, when Dunckerley’s version came into-use,
opposed, and pretended to publish, the secrets of
Masonry. But, as it appears from our host’s
authorities, there is not a word about universality
mentioned before the latter date.”
“ But is there not,” said the Student—“ I ask
for information—is there not some notice in the
old manuscript of Henry VI.’s time, of a universal
language ? ”
“There is,” I replied, “but it constitutes no
proof that the brethren of that day believed in the
absolute universality of Masonry. It refers, in
fact, to the language of signs. Now a Masonic
'sign is known to Masons only, and consequently
"its operation is restricted to the few who have been
initiated, while the bulk of mankind are ignorant
of its meaning.” \
“I think,” said the Surgeon, with that trium
' phant smile which every person who knew him
will remember, “that there is a paragraph in
Hutchinson’s ‘Spirit of Masonry,’ in which he
traces its progress through several nations of the
earth in the most ancient times; and Preston
refers to it in the following expressive words:
‘Whoever acknowledges this universality of Ma
som'y to be its highest glory, must admit,’ &c.
Now here we have the very proof you require.”
“The proof!” I replied. “ What proof? The
objection is altogether inapplicable to the question
at issue between us. Hutchinson refers it to the
spurious Freemasonry, and that was confined
UNIVERSALITY LINKED wrrn cumsrmmrr. 229
strictly to priests and hierophants, and distin

guished men, and consequently not universally
prevalent ; and besides—the observation is of no
authority, because it was written after the time
when Dunckerley had interpolated his views of
Masonic universality into the Lectures ; and Hut
chinson evidently concurred with that brother
(for they were cotemporary) in propagating the
doctrine; but you will at the same time observe
that be uniformly links it with Christianity, in the
absence of which its claims to universality are
nugatory and absurd.”
“But,” said the Surgeon, eagerly, and with a
little display of petulance, “ if your argument be
sound, how can the influence of its laws and re
gulations be unbounded and without limits, as
is plainly asserted in the Prestonian Lectures?
What do you say to that?”
“ Why, I say, that it is an evident misapplica—
tion of terms. For instance, if we take the Con
stitutions of any individual Grand Lodge, we shall
find their influence bounded by the jurisdiction of
the governing body, and of no authority beyond
its limits. Even if, taken in its widest sense, we
apply the meaning of the above expression to the
ancient Charges, which are acknowledged by every
Grand Lodge on the face of the earth, we are still
unable to discover their unbounded influence over
all mankind. In Great Britain, France, Germany,
Sweden, and the United States, Freemasons’
Lodges are numerous ; and there are a few in the
East and West Indies, and other detached colo
nies ; but the aggregate number of Masons is little

more than a unit in comparison with the adult popu
lation of the world; and it may be safely assumed
that 999 out of every 1000 of whom remain uninflu
enced by the Charges and Constitutions of Masonry,
whether local or general. Ergo, they do not pos
' sess an unbounded influence; for universality is
described by Vincent and other learned writers as
quad semper, quad ubigue, et' ab omnibus.”
The company appearing satisfied with this con
clusion, our excitable friend the Surgeon lost his
temper, and boldly asserted that there are two
qualities in Masonry which possess his hearty con
currence: the one, that Masonry is universal, and
that the influence of its laws is unbounded; and
the other, that there is not a vestige of Christi
anity in the whole system. And he added, with
considerable warmth, “You shall never persuade
me into a contrary belief. So let us charge our
glasses and change the subject-”
“My dear brother,” said the Student, “ I
grieve to hear you make such a humiliating con
fession. You cannot be ignorant of that well
known mathematical axiom, that the whole is
greater than a part, but by your unbelief the
maxim is reversed; for, if I understand you
rightly, you would make a part greater than the
whole. The population of Masonry constitutes
only a part, and never can, by any species of ratio
cination, become equal to the whole. The conclu
sion, therefore, which has been drawn from these
premises is inevitable.”
CLAIMS or FREEMASONRY. 231
The Rector concurred in this observation, and

added, “Come, come, my friend, you are rather
too hard upon our worthy host. You are com
mitting a reductio ad ahsurdum. I have derived
both entertainment and instruction from the dis
cussion, and cannot believe but it must have had
some influence in removing your preconceived
objections, although you may be unwilling to con
fess it.”
“If Freemasonry possessed the inherent qua
lities of poetry and music,” said the Vicar, “ it
might claim some approximation to an unbounded
influence; because these arts have actually existed
in every age and amongst every people from the
creation to our own times ; and there is no nation,
however savage and intractable, which does not
possess an inherent taste for poetry and’music.
But to these natural influences over the minds of
men, Freemasonry has not the most remote
shadow of a claim. To a few of the initiated it
possesses indescribable charms, but it is entirely
void of influence over the cowan, the stranger, and
the profane.”
“It is perfectly true,” the Curate observed,
“that we live and act in conspectu omnium, but
this does not constitute universality.”
“ Certainly not,” the D.P.G.M. added; “ for it
can scarcely be denied that there are myriads of
human beings who are ignorant of the existence
of Freemasonry, and'never heard its name; and
amongst those to whom the designation is familiar,
how few there are who court its acquaintance, or
trouble themselves about an investigation of its

principles I The Charges and Constitutions doubt
less possess an unbounded influence over the
members of the Craft, but to the rest of the
world they are a dead letter. This is undeniable.
The profane know little and care less about the
pretensions and pursuits of Freemasonry. It
cannot, therefore, I am ready to admit, be, single
handed, a universal institution. What is your
opinion 7zom, Bro. Gilkes?”
The person appealed to knocked the ashes out
of his pipe and refilled it, and when he had
deliberately applied a flame to the bowl, he
answered the question. “The argument is new
to me, but it appears plausible; the question is,
whether Masonry will be deprived of any of its
enduring excellencies by raising a doubt respecting
its universality.”
“ No, no,” said the Vicar, “ it is more likely to
be injured by investing it with attributes which
cannot be substantiated, and claiming qualities
which will not bear the test of critical examination.”
“I have long been satisfied,” Bro. Gilkes
added, “that Freemasonry can only secure the
respect of the cowan and profane by taking its
stand on its own inherent merits, which include
innumerable graces and virtues that are alike un
questioned and unquestionable.” And Bro. Gilkes
threw himself back in his chair, and blew from his
mouth a dense cloud of smoke.
“ Surely,” I continued, “ if there be no mention
of it in any Masonic document before the middle
PROOFS OF NON-UNIVERSALITY. 238
of the eighteenth century; if it be omitted in all

the Charges, Regulations, and Constitutions of the
Order ; if the old Examinations and Lectures are
uniformly silent on the subject; if it be not an
attribute essential to its construction; if the Craft
be limited in its operation, and restricted to a
comparatively small portion of mankind; if the
established laws of Masonry actually exclude cer
tain specified classes of persons from any share in
its privileges; if its influence be bounded within
the confines of its own narrow jurisdiction; and
if Masonry counts only one in a thousand out of
the general population of the world,—I think it will
require no further proof to establish the hypo
thesis that, as an isolated institution, it is not
universal.”
“The universality of Masonry,” the Rector
observed, “as I gather from the discussion, ap
plies rather to its extent than to its creed, and
to its beneficence, which is freely extended to all
mankind, after the necessities of its own members
have been supplied ; and in this respect it assimi
lates with Christianity, which enjoins us to do
good unto all men, and especially to those who
are of the household of faith. In the ancient
Charge which has been already referred to, declar
ing that, as Masons, we are of the Catholic religion,
it is also stated that Masonry embraces all nations,
tongues, and languages; but not a word is said
about creeds, and therefore it evidently applies to
territorial extent. The principle of universality
is exclusively Christian, and no other system that
ever existed in the world can justly claim the

same distinguishing attribute.” -
“Your conclusion,” I replied, “is perfectly
obvious and correct. Nothing can be truly pro
nounced universal but our most holy religion. I
need not say, in such a company as this, that the
doctrine of salvation by the sufferings and death
of Christ was preached to Adam at the Fall by
God himself, or that it runs in a full and clear
stream throughout the entire Scripture history,
confirmed by the actual completion of the Atone
ment, which is of universal eflicacy, and be
queathed as an everlasting legacy to all the sons
and daughters of Adam. And at the time
appointed, the universal spiritual reign of the
Saviour will actually commence, and spread to the
very ends of the earth; the house of Israel will
be converted and restored ; all nations will become
Christian; and the Redeemer will then be in
reality a light to lighten the Gentiles, and the
glory of God’s chosen people.”
“Supposing your argument to be sound,” said
the Surgeon, “have you ever considered the
humiliating situation to which it would reduce our
noble Order? The hypothesis, if it be correct,
which you will give me leave to doubt, is not very
complimentary to the Craft; for an adherence to
Christianity would reduce it to a narrow-minded
and sectarian institution, which every good Mason
ought to discountenance and abjure.”
“ Sectarian! ” I replied. “Why, compared
with Christianity, not only Freemasonry, but
CHRISTIANITY ALONE UNIVERSAL. 235
every other institution, whether embracing arts,

sciences, laws, or religion, is sectarian. Divorced
from Christianity, Freemasonry would be circum
scribed within very narrow limits indeed. If it
be desirous of substantiating a claim to univer
sality, it can only be effected by an alliance with
our holy religion. CHRISTIANITY ALONE 1s Um
VERSAL. Before its powerful and unbounded
influence all created things must ultimately suc
cumb. Nations will be weighed in the balances;
societies will be dissolved; institutions rent
asunder; bodies politic reduced to individuals;
and nothing will run parallel with Christianity
but that one great Christian and Masonic virtue
CHARITY or BROTHERLY LOVE. This will accom
pany its dignified progress through time, and dwell
with it for ever in eternity, when the angel shall
declare that time shall be no more.”
“ I think, brethren, it may be fairly conceded,H
said the Vicar, “that our host, to my utter
astonishment, I confess, has fully established his
proposition that Masonry can have no pretensions
to universality but what it derives from the Chris
tian religion, which alone is of universal applica
tion.”
“Indeed,” the Surgeon replied with a sneer.
“And you think this may be added to the obli
gations which Freemasonry owes to our host’s
specious reasoning. Are you aware that he enter
tains doubts respecting the authenticity of some
of our most cherished traditions? He questions
the truth of our legend of the Third Degree ; he
236 THE DISCREPANCIES OF FREEMASONBY.
would modernise the Royal Arch; convert

Masonry into a Christian institution; and, to
crown all, he would nullify its claims to univer
sality. But Iwould not have you to be too hasty
in your conclusion- The connection between
Masonry and Christianity requires more proof
than has been hitherto adduced; and unless that
point be satisfactorily substantiated, the conclu—
sion predicated by our reverend brother the
Vicar is not legitimate, and I demur to it.”
“ As you have addressed your last observation
personally to me,” said the Vicar, “ I will furnish
you with a suflicient answer to your demand in
the definitions of the holy ground and covering
of the Lodge. The former is consecrated by the
offering of Isaac on Mount Moriah, which is an
acknowledged type of the Atonement of Christ on
the Cross; and was thus prominently introduced
into Freemasonry to express the opinion which
our reformers of the eighteenth century entertained
of its ultimate object and end. Even Dr Hemming,
in his version of the Lectures, has retained the
passage; I suppose because it is expressive of the
view which Christian Masons ought to take of
the true design of the institution. And it is
scarcely credible that any professing Masons of
the present day should hold opinions which are so
much at variance with the orthodox application of
this striking and distinguished type. The refer
ence of the covering of the Lodge to Christianity
is indisputable. The old Examinations describe it
as a cloudy canopy, or the clouds of heaven; and
THE COVERING OF THE LODGE. 237
it alludes to that emphatic passage of Scripture

which describes the awful day of retribution when
the Son of man shall come in the clouds and
gather together all mankind in the valley of
Jehoshaphat. In a succeeding ritual, it is men
tioned as a celestial canopy sprinkled with golden
stars. Subsequently, it was altered to the beauti
ful cloud and spangled canopy of heaven, and
that the Deity (Jehovah or Christ) stretched
forth the heavens as a canopy, and crowned His
holy temple with stars as with a diadem.”
“ I once heard it given,” said the Skipper, “ in
a Lodge at New York in this form. The Lodge
has a cloudy canopy, a starry-decked heaven,
where all good Masons hope at last to arrive by
the aid of the Theological Ladder which Jacob
in his vision saw reaching from earth to heaven.”
“ I thank my reverend friend for his appropriate
definitions,” I replied, “ for they are apposite and
incontrovertible; and we will now proceed to a
reconsideration of the Cardinal Points as they
apply to the progress of a travelling Mason ; for
it strikes me that the discussion will conduct us
to the same result, and afford an additional proof
of the connection between Freemasonry and Chris
tianity.”
“It is too late in the evening,” said the
D.P.G.M., “to commence a fresh subject, and it
would be better to defer it to another day.”
“Be it so,” the Rector replied. “You dine
with me to-morrow.”
CHAPTER V.
J} r in a g.
SUBJECTS Drscussnn.
T/ze Travelling Mason. Removal of Landmarks.

The Sacred Name. East and West.
Discrepancies in the Work. Types of Christianity.
W
CHAPTER V.
THE DISCUSSIONS ON FRIDAY EVENING.
“ Though all the earth were carved over and inscribed with the
letters of diviner knowledge, the characters would be valueless to
him who does not pause to inquire the language, and meditate the
truth."—Bulwer Lytlon.
“ Far beyond the pregnant sky,
There the hopes of Masons lie ;
Masons’ happy choice above,
Masons every blessing prove,
Friendship, harmony, and love."—Bro. Brown.
i] INNER being over at the Rectory of ——,

and the servants having left the room, I
commenced the conversation by saying, “ The
Cardinal Points of the compass, which we pro
posed to resume the consideration of this day,
have formed an important Landmark in every
age of Masonry; and the progresses of a brother
from west to east, and from east to west, are thus
noticed in the Lectures :
“ ‘ Bro. Senior Warden, from whence come you 2
“ ‘ From the west.
“ ‘Whither are you directing your course?
“ ‘ To the east.
“ ‘ What is your object’!
“ ‘To seek a Master,’ &c.
“Now you will observe that there is an evident

discrepancy in this passage, because the relative
stands ungrammatically without an antecedent.
The Senior Warden communicates in general terms
the quarter from whence he comes, but leaves the
inquirer in the dark respecting the locality. The
passage might be supposed in [Maine to refer to
the introduction of the candidate, who actually
does travel from west to east for instruction.”
“ I have always understood it to be so,” said
the Vicar.
“And I,” added Bro. Gilkes.
“And I,” said the D.P.G.M.
“ And I consider the Lodge to be only a repre
sentation of the world,” the Surgeon observed,
“ in which the east is denoted by the W. Master,
and the west by the S. Warden. Hence, if an
initiate is seeking for a Master, and of him to
gain instruction, he will always find him in the
east, and must approach him from the west.”
“ I was reading the other day,” said the Skip
per, “ a French ritual which had been placed in
my hands by a friend just before I left Stockholm,
and I find that the Masons of that country, in the
year 1740, entertained some such notion. The
question they asked was, ‘How do the apprentices
and Fellowcrafts travel?’ and the reply was, ‘ From
west to east; ’ by which they signified, that the
candidate entered by the west door, and advanced
three times towards the east; or, in other words,
towards the Master of the Lodge; the first time
being to the square, the second from the square
'rnn CARDINAL rooms. 243
to\ the letter G, and the third time from thence

to the compasses; and then the catechism went
on thus: ‘Why so?—To seek the light. How
do Master Masons travel?—-From the east to
the west. Why so ?—To disseminate light to
the others/".
“And yet the notion is incorrect,” I observed,
“and a little consideration will show its improba
bility. Bro. Gilkes will tell you what the doc
trine really was before Dr Hemming received
authority to revise the Lectures.”
“In the formula which was used before the
union,” Bro. Gilkes replied, “the antecedent
is thus supplied in the subsequent clause: ‘You
said you came from the west—from what par
ticular Lodge came you ?—From the holy Lodge
of St John at Jerusalem. What recommendation
have you brought thence ?—A recommendation
from the R. W. Master, W. Wardens, and
worthy officers and brethren of that right wor
shipful and holy Lodge, who greet you thrice
heartily.’ ”
“There are no Lodges at Jerusalem,” said the
Surgeon, hastily; “and therefore the passage
must be an interpolation.”
“ It is not an interpolation,” I answered, “but
a delicate allusion to an imaginary Lodge at
Jerusalem, the place where Christianity was
first preached, and was used by our ancient
brethren from time immemorial. It was pro
bably situated on Mount Moriah, which had
been invested with a sacred character long before
\
‘———-LWH
. .."-___.>.
David purchased it of Araunah the Jebusite, by

the offering of Isaac as a type of the crucifixion
of Christ; a sublime reference, by which the
floor of our Lodges is consecrated, and its ground
made holy. And hence, as all Lodges have the
common name of St John, so the floor of every
Lodge is denominated Moriah.”
“And this mountain is further supposed to
have been set apart as a holy place by Melchi
sedek,” said_the Vicar; “and some authorities
pronounce that its peculiar sanctity was acknow
ledged before the Flood.”
“ I should be glad to know,” the Surgeon asked,
“admitting all this to be true, which I greatly
doubt, what conclusion you would draw in support
of your hypothesis from these presumed facts?”
“The use I propose to make of them,” I
answered, “is to show that the reference to the
east and west in the passage here indicated, so
far from appertaining to a candidate, applies in
reality to an actual and advanced member of this
supposititious Lodge, who is really travelling from
east to west, and not from west to east; for he
represents himself to be delegated by the R. W.
Master and Wardens of the Lodge of St John
as the accredited bearer of a friendly greeting
to other communities; and therefore as the Senior
Warden, and not a mere candidate for a pre
liminary degree, he would be accepted as the
giver instead of the receiver of instruction. And
accordingly, in the methodical digest of Preston,
the subject is again recurred to in the second
THE NOACHlD/E. ' 245
lecture thus: ‘Our ancient brethren travelled,

some east, and others west; the former were
seeking for instruction, and the latter propagated
the same to other brethren in various parts of the
world.”’
“If my memory be not at fault,” the Vicar
said, “Dr Anderson, the historian of Masonry,
has a passage relative to the progress of our
more remote brethren after the general deluge,
somewhat in this form: Noah and his three
sons having preserved a knowledge of the arts
and sciences, communicated it to their growing
offspring, who were all of one language and of
one speech. And as they journeyed from the
east towards the west, they found a plain in the
land of Shinar, and dwelt there together as
Noachidae, &c. This, Anderson informs us, was
the first name of Freemasons according to the
old traditions.”
“The York Masons,” Bro. Gilkes observed,
“ carried the allusion still further back. To wit
“ ‘ What is Masonry’!
“ ‘ The study of science and the practice of virtue.
“ ‘ What is its object’!
“ ‘ To rectify our conduct by its sublime morality, and to
make us happy in ourselves, and useful to society.
“ ‘ What is the ground-plan of Masonry’!
“ ‘ Instruction.
“ ‘ Why do you consider it to be such?
“ ‘ Because men ought never to be too wise to learn.
“ ‘What will a wise man do to obtain it’!
“ ‘ He will industriously search for it.
“ ‘What will a wise Mason do?
“ ‘ He will never rest till he find it.
-h--—~ W -—--_._-—.>_.' - _
“ ‘ Where will he try to find it?

“ ‘ In the east.
“ ‘Why is instruction to be derived from the east?
“ ‘ Because man was there created in the image of his
Maker ,- there the gospel was first preached; knowledge
and learning originated ; and arts and sciences flourished.’ ”
Here was a pause, broken only by the cracking
of nuts. The Student, who was peeling an orange,
at length observed, addressing himself to me z—
“I think, my dear sir, that the illustrations of
our Third Degree are rather unfavourable to your
argument. We are there told, that in the arrange
ment of the camp in the wilderness, the east
quarter was always assigned to the noblest tribe
viz., the tribe of Judah—by the divine command.
Now, in their journeyings towards every quarter
of the compass, as Judah was always the leading
tribe, it was impossible that he could pitch
towards the east in every case; and Tremelius
therefore expounds the east to mean the front,
and the west the rear. Castra fiabemfium ab
anteriore parte Orientem versus, cexillum esto
castrorum Jude.”
“ I do not consider this objection to be at all
unfavourable to my interpretation, because it is
absolutely exemplified in our Lodges at the present
day ; for few of them are placed according to the
Cardinal Points, and yet the situation of the Master,
like that of the tribe of Judah, is always in the
east, or foremost part of the Lodge. Besides,
was not Judah the root of the tree from whence
the Branch, Messiah, Christ, or of the East, was
to spring? And a comparison of the different
PRIMITIVE RITUALS. 247
versions of our catechisms, which I have already

referred to, will show how the above Landmarks
were treated by the accredited revisers of our ritual
at various periods since the revival in 1717.”
“ It will be very agreeable to us all, I am sure,”
said the Rector, “ to hear some of these primitive
versions, which are altogether new to me.”
“ The most ancient formula that has met my
eye,” I continued, “ is a succinct Examination of
unknown antiquity. It is supposed to have been
used in the time of Archbishop Chichely, who was
Grand Master of Masons in the reign of Henry
VI., but certainly known to Elias Ashmole and
Sir Christopher Wren in the seventeenth century.
In this ritual,the questions, Whence come you? and
Where going? do not occur; but the following
extract is to our purpose :—
“ ‘ What Lodge are you of?
“ ‘ The Lodge of St John at Jerusalem.
“ ‘ How many angles in St John’s Lodge ‘2
“ ‘ Four, bordering on squares.
“ ‘ How many steps belong to a right Mason’!
“ ‘ Three.
“ ‘ Give me the solution.
“ ‘ I will. * * * The R. W. Master and W. Fellows
of the R. W. Lodge from whence I came greet you well.
“ ‘ Give me the Jerusalem word.
‘‘ G * —X- i '7
“This ritual has escaped my researches,” said

Bro. Gilkes, “and I have not had the pleasure of
hearing it.”
“The extract just quoted,” the Vicar added,
“is both novel and interesting to me; and I
248 THE msonnrancms or FREEMASONRY.
shall' be glad to hear more of this ancient

formula.”
“ I shall produce further extracts as I proceed,”
I replied; “for this primitive ritual furnishes
abundant proofs to establish my hypothesis. In
another old and time-stained manuscript in my
possession, the above passage is thus given in
extenso :—
“ ‘ Square. The Junior Warden says—May God’s good
greeting be to this our happy meeting, from the right
worthy and worshipful brothers and fellows of the holy
Lodge of St John, I greet you well, craving your name.
“ ‘ Upright Level. The Senior Warden—May God's good
greeting be to this and our next happy meeting, from the
right worthy and worshipful brothers and fellows of the
holy Lodge of St John, I greet you, greet you twice
heartily welcome, craving your name.
“ ‘Equal Plumb-Rule. The R. W. Master—May God’s
good greeting be to this\ and all our future happy meetings,
from the right worthy and worshipful brothers and fellows
of the holy Lodge of St John, I also come to greet you,
greet you, greet you thrice heartily welcome, craving your
name.
“ ‘ My name is * *. And, brethren, by the grace of
God \I greet you all well.’
“ It is evident from these extracts, that long
anterior to the seventeenth century Masonic Lodges
were dedicated to St John. And that the brethren
hailed from Jerusalem is equally clear, otherwise
the R. W. Master would scarcely have demanded
the Jerusalem word.”
“And what was the Jerusalem word?” the
Surgeon asked,
“ *-——*," I replied.
“Indeed!” the Surgeon eagerly exclaimed.
DEDICATION TO M JOHN. 249
“ Then you have defeated your own argument, by

passing over the establishment of Christianity,
and reverting once more to the building of the
Temple. How is this to be reconciled?”
“ You shall hear. In the first place, Christianity
was not promulgated, as you suppose, at the
Advent of the Redeemer, but at the Fall of Man.
It commenced with the patriarchal dispensation;
was more fully developed to the Jews; and
perfected by the divine mission of Jesus Christ.
With this important fact in view, our learned
brothers Desaguliers and Anderson, at the revival
of Masonry, when they improved the Lectures by
introducing a separate formula for each degree,
which the previous examination did not possess,
thus placed on permanent record the doctrine we
are now discussing. In the First Degree, the Senior
Warden hails from the holy Lodge of St John at
Jerusalem as before, and informs the brethren that
the recommendation which he brings from the
R. W. brothers and fellows of that right wor
shipful and holy Lodge is a greeting, thrice heartily
and well. And the reason he assigns for hailing
from this Lodge is, because St John was the fore
runner of our Saviour Jesus Christ, and laid the
first parallel of the gospel.”
“ This is all perfectly correct,” said Bro. Gilkes ;
“and to display his knowledge, the Senior War
den, who personates the visitor, adds—‘ Good
Masonry I understand, for the keys of all Lodges
are at my command.’ The examiner then puts the
simple question, ‘From whence come you?’ to which
the respondent immediately replies, ‘From the east.’

In another formula, of somewhat later date, the
same passage was thus propounded in doggrel
rhyme. The examiner asks, ‘ If you are a Master
Mason, as I suppose you be, you cannot fail to
understand the rule of three.’ To which the
respondent replies, ‘ The rule of three I understand,
for the key of this Lodge is at my command.’ The
examiner then pronounced, ‘ The NAME shall make
you free, and what you want in Masonry shall
be made known to thee.’ On this the respondent
repeats, ‘ Good Masonry I understand, for the
keys of all Lodges are at my command.’ The ex
aminer then says, ‘ You speak boldly. From
whence come you ?’ The respondent answers,
‘ From the east.’ ”
“ You will find it difi’icult to evade the force
of these extracts,” Iobserved, “for they all speak
the same language, and alike refer to the Cardinal
Points of the compass; for as the respondent
comes from the east, he must of necessity be travel
ling towards the west.”
“ I would beg leave, before you proceed,” said
the Vicar, “to make a single observation on the
passage just quoted, as it proves that our ancient
brethren acknowledged the universality and eternity
of the Messiahship of Christ. ‘ The NAME shall make
youfree.’ Now it is certain that there is not, nor
_ ever was, any NAME under heaven whereby true
freedom or salvation can be attained but only the
name of the Lord Jesus Christ, which is styled in
Masonry the TE'rnAGnAMMA'roN. Now this great
'rna SACRED NAME. 251
truth having been communicated to the first man,

and frequently repeated to the sages of his pos
terity, that in the fulness of time the Messiah
should suffer and die for human redemption, and
that his appearance should be heralded by a blaz
ing star, a faith in that revelation must have been
as efficacious before His incarnation as it is now,
and so it was believed by all the holy men of old.
Faith in a specific revelation of things to come is
precisely the same as in a divine attestation of
things past. The cabalists termed the sacred name
SCHEMHAMPHORASCH, and the Greeks, EBDOMEKON
TADYOGRAMMATON, and they refer it to the seventy
two names and attributes of the Deity.”
“Which names and attributes,” said the
Skipper, “the Continental Masons tell us, with
the terminations Ja/l and El subj oined, compose the
names of the seventy-two angels who are perpetually
ascending and descending on the same number of
staves or rounds of the mystical ladder of Jacob.
And this reminds me of a passage in one of the
French rituals, to the following purport :—
“‘What is the most powerful name of God which
was enclosed in the seal of Solomon?
“ ‘ ADONAI.
“ ‘ How may this word be used?
“ ‘ To put the universe in motion. And he who
can attain the correct pronunciation, will not only
have power over the four elements, but also possess
all human virtues.’ ”
“You have here seventy-two staves to your
ladder,”said the Vicar; “the Jesuits of the last
century were satisfied with seven, and they inter

preted them thus, making them correspond with
the seven degrees of their Order :—
1st Step of the Ladder E. A. P. Word. I nitiatio.
2d ,, ,, E. A. P. Pass. T emporalis.
3d ,, ,, F. C. Word. B eneplacitus.
4th ,, ,, F. C. Pass. S cholasticus.
5th ,, ,, M. M. Word. M agister.
6th ,, ,, P. M. Word. G eneralis.
7th ,, ,, K. D. S. H. Word. N oster.”
“ There are many allegorical fictions in
Masonry,” Bro. Gilkes observed, “ and this may
be one of them.”
“ Fictions l ” the Surgeon echoed in astonish
ment. “ Do you mean to assert, that Freemasonry
can possibly give any countenance to a distortion
or perversion of facts?”
“ Undoubtedly,” Bro. Gilkes replied; “ as, for
example, the Jewish origin of Masonry is a fic
tion, as is also the death of H. A. B. ; the loss of
the Master’s word, which never was lost till about
the year 1715, when Ramsay transferred it to his
spurious degree ; the doctrine of Masonic univer
sality; the antiquity of the Royal Arch; and the
finding of the Ark and Scroll, are all fictions ; and,
if it were necessary, I could increase the list almost
indefinitely.”
During a pause, in which the decanters were
circulated in silence, Bro. Gilkes filled his pipe,
and appeared absorbed in the enjoyment of his
weed. At length I resumed the subject by saying,
“In another ritual, which was used towards the
latter end of the eighteenth century, we find the
following passage, which also occurs, somewhat
nrsrosrrron OF THE LIGHTS. 253
differently worded, in our present authorised ver

sion of the Lectures :—
“ ‘ How are the three lights situated?
“ ‘ Due east, west, and south.
“ ‘ To what purpose ?
“ ‘Not only to show the due course of the sun,
which rises in the east, gains its meridian in the
south, and declension in the west, but also to light
the men to, at, and from-their labour.’ ”
“Excuse me for interrupting you,” said the
D.P.G.M.; “ but I have some recollection of a
formula that was in existence when I was first
initiated, and used in some Lodges, though not in
all, which questioned the accuracy of this dispo
sition of the lights. I will repeat the passage,
although I dissent from the doctrine :
“ ‘In what position ought the three lights of the
Lodge to be placed?
“ ‘ East, north, and south.
“ ‘ Why so ?
“ ‘For a reason that is universal, which dates its
origin in the Masonic sense from the building of
King Solomon’s Temple, and in a natural sense is
coeval with the creation of the world.
“ ‘ I’ll thank you to explain yourself more clearly.
“ ‘ To prevent the Jews from practising the
idolatrous rites of heathen nations, King Solomon
wisely placed the chief entrances into the Temple
in the east, north, and south, for as the west side
had no aperture, the rays of the sun could not
penetrate that quarter; and therefore, as the Jews '
worshipped with their faces towards the west, they
could not pay their vows to that luminary, because

it was hidden from their view by the dark side of
the Temple.’
“Having said this,” the D.P.G.M. continued,
“ I hope you will proceed with your disquisition.”
“The ritual to which I have just referred then
asks this question, ‘Why was there no light in
the north?’ And the reply was, ‘ Because, as the
sun sinks below our horizon in that quarter, it
appears to us in a state of darkness, and casts no
rays from thence to this our hemisphere.’ ”
“ I can readily understand this,” said the Vicar,
“ for it is well known that the inhabitants of the
eastern part of the globe believed in ancient times
that the north was a void and empty space, dark,
desolate, and uninhabitable. Thus Job says
(xxvi. '7)—‘ God stretches out the north over the
empty place.’ And the present Persians of the
Shiah sect believe that there is a perpetual warfare
between darkness and light, the former being the
representative of folly, and the latter of intellect.
And further, the Thule of the ancients, viz., the
Orcades or Zetland, was considered to be the
northern extremity of the world, and so denomi
nated because Thule, or Tule, in the Phenician
language, denotes darkness. In the Odyssey,
'n'poc (095011 (to darkness) is used for 'n'poe Aplc'rov
(to the north). And Statius calls Thule by the
name of Nigra or Nigras. When the Phenician
navigators traded to Britain, they persuaded the
Greeks that their tin was collected by a descent
into hell, meaning the dark and dismal mines of
THE NORTH A TYPE OF DARKNESS. 255
Cornwall ; and as Thule signifies night or obscurity,

Britain acquired the name of the northern kingdom
of darkness.” ~
“ That is an indisputable fact,” said the
D.P.G.M., “communicated by Polybius, a cotem
porary historian, who is entitled to credit. In
Scot’s ‘ Discovery of Witchcraft ’ we find that the
king of the north was called Zimimar, or dark
ness; and he is reputed to have held his court in
the icy sea, and from thence promulgated his
edicts through his peers and other ministers.”
“ There still exists among the people of Eng
land,” the Rector observed, “a strong prejudice
against burials on the north side of a church,
which they consider unhallowed ground, and only
fit for suicides and unbaptized children.”
“ It appears also,” the Curate interposed, “ that
to place a corpse in the ground in any other
direction than due east and west is unpropitious
and dishonourable ; for as the Sun of Righteous
ness will come to judgment in the east, how can
the Christian believer be prepared to meet Him if
his feet be not placed towards that quarter? ”
“These preliminary points,” I continued,
“ being admitted, will clear the way for a more
satisfactory discussion of the question at issue.
In the Second Degree, the Senior Warden states
that his travels were. east and west in search of
employment; and in the Third Degree, that he
proceeds from east to west to seek for that which
was lost, but is new found, viz. , the Master Mason’s
word.”
“There appears to be good and substantial

reasons for this appropriation,” said the Vicar;
“for it was an ancient and widely disseminated
opinion, that the eternal residence of the Redeemed
was in certain islands situated in the far distant
west, which could only be reached by a long
journey from the east, and hence to seek these
happy islands, men were constrained to travel from
east to west. Whether this ancient belief had,
or had not, anything to do with the peculiar con
struction of our Lectures with regard to the Cardinal
Points, I leave to more able Masonic antiquaries
to determine. It is certain, however, that,
according to the legend, the above word was
neither lost nor found till after the death of its
possessor; and it is not altogether improbable, but
those who were supposed to be in search of it
might be figuratively said to proceed to those
blessed abodes to consult the spirit of the departed,
in compliance with a very prevalent custom in
those early times.”
“However this may be,” I replied, “and it
certainly appears plausible enough, it is quite true
that in the Third Degree, where the brother is
represented as travelling from east to west, the
allusion to these cardinal points possesses a signi
ficant reference which could not be noticed in
either of the preceding degrees ; and further, shows
that at the revival of Masonry in 1717, the Mas
ter’s word was actually restored, or, to speak more
plainly, was never divorced from the degree ; which
does not tally with our present system.”
EAST AND WEST. 257
“ The French ritual which I have already men

tioned,” our Danish brother observed, “ and which
was used before the middle of the century, was,
in almost every respect, similar to this, as is shown
by extracts which, with your permission,_I will
repeat. In answer to a question, the respondent
declares that he was made a Mason in a Lodge
regular and perfect, called the Lodge of St John.
And the Venerable explained it by saying, that a
Mason should always hail from the Lodge of St
John, because it is in reality a name common to
all Lodges ; and if there be more Lodges than one
in any particular town, each is locally distinguished
by the name of its Master, although still retain
ing its generic appellation of a St John’s Lodge.
Again, in another part of the same Lecture, it is
assumed that the Apprentices and Fellowcrafts
travel from the west to the east; and it is
explained to refer to the candidate, who enters at
the west door and advances by three steps towards
the Master in the east; the first step being from
the west door to\the Square, the second from the
Square to the letter G, and the third from thence
to the Compasses. The Lecture then proceeds to
explain, that as the first progress was from west
to east in search of light, so the Master Mason
travels from east to west to disseminate the light
to all parts of the earth.”
“ In every ritual of that date,” I continued,
“the same doctrine prevails. But the Lectures
of Bro. Dunckerley subjoin a reason which it is
important to notice, because it shows what our
R
brethren of the last century understood by the

LIGHT. Here the Senior Warden is represented as
travelling from west to east in search of a Lodge
of Masons, because the Lipht of the Gospel was
first shown in the east. In Preston’s Digest, we
find it expressed rather differently, while Dr Hem
ming omits it altogether.”
“ Do you esteem the doctrine to be a Landmark?”
the Vicar asked.
“ Undoubtedly,” I replied.
“Then,” he returned, “ I should like to be in
formed by what authority Dr Hemming removed
it.”
“The authority is no secret,” Bro. Gilkes
replied; “yet though it gave much umbrage at
first, it is now partially forgotten, and nobody
seems willing to revive it. The Lectures of Preston
contain the largest portion of genuine Masonry,
and as they may be relied on with the greatest
confidence, I have made them the basis of my own
system. In the First Degree, he says that the
E.A.P. comes from the west, and directs his course
to the east in search of a Master from whom he
might receive instruction and gain additional
knowledge. In the Second Degree, the subject is
again introduced. The EC. informs the brethren
that his forefathers travelled east and west ;
those that travelled eastward were in search of
instruction, and when they had received it in that
quarter, they retraced their steps and proceeded
westerly to communicate their knowledge to others.
And in the Third Degree, the M.M. is taught to
THE TWO GREAT PARALLELS. 259
say, that he hails from the east, and is going to

the west in search of that which has been lost,
and which, by the Divine assistance, and his own
endeavours, he hopes to find.”
“There is something tangible in these defini
tions,” the Vicar observed, “for they contain a
smack of ancient Masonry.”
“ With regard to the two great parallels,” Bro.
Gilkes continued, “who have been so unceremoni
ously dethroned by our friend Dr Hemming,
Preston observes in his first lecture that Free-.
masons dedicate, their Lodges ' to St John the
Baptist, because he was the harbinger or fore
runner of our Blessed Saviour, and preached
repentance in the Wilderness of Judea; and by so
doing, he drew the first line of the Gospel through
Christ; that he had only one equal, St John the
Evangelist, who, coming after the former, finished
by his learning what the other began by his zeal,
and drew a line parallel, &c.”
“And he might have added,” said the Rector,
“ what has been placed on record by Prochorus in
his Life of St John, viz. , that he never offered up
his prayers to God but with his face turned to-
wards the east.”
Here it was objected by the Surgeon, that “ if
Lodges were really dedicated to God and Holy St
John by all antiquity, as I understand you to as
sert, and if the 0.13. was really administered in
the same style, what necessity is there for the
inquiry ‘ Whence come you 2 ’ when it must have
been well known to all the brethren present that
260 THE DISCREPASCIES O!‘ FRKKIASOXP-Y.
he came from a Lodge of St John, although not the

Lodge which is traditionally placed at Jerusalem? ”
“ You might with equally propriety,” the
D.P.G.M. answered, “ pronounce the leading
question in our Church Catechism unnecessary,
because you are acquainted with the child’s desig
nation before you ask, What is your name T’ ”
“ The whole matter," said Bro. Gilkes, “ is ex
plained in the Prestonian Lectures thus: From
the building of the Temple at Jerusalem to the
Babylonish captivity, Freemasons’ Lodges were
dedicated to King Solomon ; from thence to the
coming of the Messiah, to Zerubbabel"
“ Begging Bro. Preston’s pardon,” the Surgeon
hastily interposed, “ I have very serious doubts
whether Zernbbabel was ever connected with Crafi'-
Masonry at all, except in a subordinate capacity ;
and, consequently, whether he ever ranked as one
of its legitimate patrons. I esteem the addition
of his name to the list as an interpolation of that
worthy and eminent brother, because in the old
records of Masonry he and Xehemiah are men
tioned only asbeing in succession Provincial Grand
Masters of Judea.”
“ Your doubts are not altogether destitute of
proof,” Bro. Gilkes replied; “ but let us proceed
with Bro. Preston’s definition. From the advent
of Christ to the destruction of the Temple by
Titus, the Lodges were dedimted to St John the
Baptist ; but owing to the many massacres and
disorders attending that memorable event, Free
masonry sunk into great decay; many Lodges
IN SEARCH OF INSTRUCTION. 261
were entirely broken up, and few were able to as

semble in suflicient numbers to constitute a legal
meeting; and at length a general communication
of the Craft was held in the city of Benjamin, at
which it was unanimously resolved, that one great
cause of the decline of Masonry was the want of
a Grand Master to patronise it. The brethren
therefore deputed seven of the most eminent
members of the Craft to wait on St John the Evan
gelist, who was at that time the Bishop of Ephe
sus, requesting him to undertake the offioe of
Grand Master. His reply to the deputation was
highly satisfactory. He stated, that though now
well stricken in years, being upwards of ninety,
yet having in the early part of his life been ini
tiated into Masonry, he would not refuse the oflice ;
and was accordingly installed and enthronised
according to ancient custom. By that act, he com
pleted by his learning what the other had begun
by his zeal; and hence it is that Freemasons’
Lodges have ever been dedicated to one or other
of these pious and eminent men.”
“ Now, on this representation,” said the Sur
geon, “ I would ask you how it happens, that a
member of this holy Lodge of St John at Jerusa
lem should stand in need of a long and painful
journey to the west in search of instruction, when
his own Lodge was not only just, regular, and per
feet, but also the depository of all Masonic know
ledge? Or, in other words, on what principle is it
asserted that its members are seeking for informa
tion ? ”
262 THE DISCREPANCIES or FBEEMASONRY.
“Your question is rather difiicult to answer,”

I replied ; “for instead of coming from the east,
where the Lodge of St John at Jerusalem is un
doubtedly situated with respect to ourselves,
the respondent is supposed to travel from the
west.”
“ To this point, then, I fasten you,” the Sur
geon hastened to say, following up his advantage.
“As a Jerusalem Mason, in what part of the east
does he expect to meet with the desired instruction?
In Mesopotamia, India, Persia, or China? Why,
there were no Lodges in any one of those countries
at the period here referred to; and it is historically
true, that the ancient Hindoos and Chinese had
a current tradition that the Holy One, viz., the
Deliverer, Jehovah, Messias, or Christ, must be
sought in the west. Here, then, is your dilemma.
The question is rather evaded than solved by the
practice of sundry Lodges, who have boldly cut
the knot by transposing the answers, and give
the clause in this manner : ‘ Whence come you ?—
From the east. Whither going ?—To the west.’ ”
“The practice is incorrect,” said Bro. Gilkes.
“Never mind that,” the Surgeon eagerly re
plied. “Let our friend and brother answer my
question, if he can.”
To this demand I answered, although con
scious of an almost insuperable difliculty, “that
no human system could be perfect, and that,
as Bro. Gilkes had already observed, there are
many allegorical fictions in Masonry. Now it is
a Masonic maxim, that the east is a place of light,
N0 EAST on WEST IN NATURE. 263
wisdom, and perfection; and, therefore, the most

likely quarter for the anxious and industrious
brother to find the instruction which he is desirous
of obtaining; and it refers, in local position, to the
same country in which the Hindoos and Chinese
were directed by their oracles to search for the
expected Deliverer. And it is a recorded and
incontrovertible fact, that the Magi did actually
travel from east to west in search of the Messiah
(who is represented by St John the Evangelist
as the LIGHT), under the guidance of a blazing
star”
“Which, according to the doctrine of our
brethren in the United States,” said the Vicar,.
“ is the Blazing Star of Masonry, that manifested
the Advent of Christ to the Gentiles ; and hence
the Epiphany, or the day on which the early
Christians commemorated His baptism, was called
the day of the HOLY LIGHTS, because He came in
the double character of a Light to lighten the
Gentiles, and the glory, splendour, or Shekinah
of the people of Israel. And hence, I presume,
as Jerusalem lies eastward with regard to Europe
and America, our Grand Lodges and Chapters,
where all authority resides, and from whence
proceed all orders and commands to the subor
dinate Lodges, are denominated the GRAND ORIENT,
or EAST.”
“But we must not suffer ourselves to be mis
led,” the Surgeon persisted, as he passed the
\decanters, “by any confusion of terms; for,
strictly speaking, as Dr Brown avers, there is no
east or west in nature; nor are these points abso

lute and invariable, but respective and mutable,
according to different longitudes or distant points
of habitation, whereby they suffer many and con
siderable variations. Unto some, the same point
will be east or west in respect of one another—i.e.,
unto such as inhabit the same parallel, or differently
dwell from east to west ; and unto other habitations
the same point will be both east and west.”
- “ Still,” I replied, “although the city of Jeru
salem is east to us and west to China and Persia, it
was always considered as a place where the inhabi
tants of any other part of the globe might profit
ably resort in search of wisdom ; and hence it was
said, that Solomon’s wisdom excelled that of all
the children of the east, the fame whereof induced
the Queen of Sheba to leave her own country for
the purpose of profiting by his knowledge. The
free and accepted Mason, therefore, is directed to
hail from the Lodge of St John in that city, because
it was the traditional seat of wisdom.”
“ That I should conceive to be the true solution
of our friend’s inquiry,” Bro. Gilkes observed.
“ It was an ancient Masonic custom,” I con
tinued, “to hail from the Lodge of St John,
minus the Cardinal Points, which were disposed of
by our elder brethren in a very different manner.”
“Explain yourself,” said the Surgeon.
“I will endeavour to do so,” I replied. “The
Cardinal Points referred principally to the situa
tion of the governing ofi'icers. For instance, the
R. W. Master was placed in the east, the Wardens
A CHRISTIAN LODGE OF ST JOHN. 265
in the west, the Senior E.A.P. in the south, and

the Junior E.A.P. in the north; while the three
Fixed Lights, or imaginary windows of the Lodge,
occupied the east, west, and south, as we learn
from the old Examination already referred to,
which runs thus :—
“ ‘What Lodge are you of’!
“ ‘The Lodge of St John, whose badge is the Cross and _
Triangle, the former alluding to the Crucifixion and the
latter to the Holy Trinity.
“ ‘ How does your Lodge stand?
“ ‘ Perfect east and west, as all churches and chapels
ought to do.
' “ ‘ Where is the Master’s point ‘I
“ ‘At the east window, waiting for the rising of the sun
to set his men to work.
“ ‘ Where is the Warden’s point?
“ ‘ At the west window, waiting the setting of the sun
to dismiss the entered apprentices.
“ ‘ How is the meridian found’!
“ ‘When the sun leaves the south, and breaks in at the
west window of the Lodge.
“ ‘ Where stands the Senior entered apprentice 1
“ ‘ In the south.
“ ‘ What is his business there’!
“ ‘ To hear and receive instructions, and to welcome
strange brethren.
“ ‘ Where stands the Junior entered apprentice’!
“ ‘ In the north.
“ ‘ What is his business there’!
“ ‘ To keep ofl' all cowans and eavesdroppers.’
“Now, although, in this primitive ritual, there
is no direct reference to the eastward or westward
course of a travelling brother, yet it is perfectly
clear, that in these ancient times the hailing-point
was a (not the) Christian Lodge of St John.”
266 THE 'DISCREPANCIES or FREEMASONBY.
“ Under this view of the case,” said Bro.

Gilkes, “the subject has been much obscured in
the version put forth by the Lodge of Reconciliation
at the union, and adopted by the Grand Lodge, in
the substitution of Moses and Solomon for our two
anciently- established patrons and parallels, in
utter disregard of the old Landmarks, and the
uniform practice of all ages and countries down to
the present time. By this injudicious interpola
tion, the Order, instead of progressing along with
all other arts and sciences, has actually retro
graded; and we are thrown back into the dark
ages of ignorance and superstition, which heralded
the advent of a Redeemer to present to the erring
sons of men a gospel of peace, harmony, and
brotherly love.”
“This is a very lamentable state of things,”
the D. P. G.M. observed ; “ and if such a downward
course should continue, it will not be surprising if
another generation should degenerate still further,
and resume the old and obsolete practice of the
Facultie of Abrac, the delusions of alchymy, and
the superstitions of charms, periapts, and incanta
tions for the cure of agues, fever, cramp, and rheu
matism; in the studies to which the Rosicrucians
devoted so much precious time,and have bequeathed
to posterity a doubtful and visionary reputation.”
“ It is believed in Germany,” the Skipper
interposed, “ that Freemasonry originated from this
sect. The Baron de Gleichen says, that the Masons
were united with the Bose Croix in England
under King Arthur. I suppose he considers the
“ MASONICALLY SPEAKING.” 267
Knights of the Round Table to have been Masons.

The Baron de Westerode offers an opinion, that
the Rose Croix was first instituted in the eastern
parts of Europe about the twelfth century, for the
more ready propagation of Christianity; that it
was imported into Scotland under the appellation
of the Royal Order of Masons of the East, and
contained all the secrets of the occult sciences
which were practised at that period ; that it found
its way into England before the latter end of the
same century, and consisted of three degrees, its
emblems being a pair of golden compasses sus
pended from a white ribbon, as a united symbol
of purity and wisdom ; the sun, the moon, a double
triangle enclosing the letter a; and that each
brother wore a gold ring with the initials I.A.A.T.
(Ignis, Aer, Aqua, Terra)”
“This has nothing to do with our present argu
ment,” said the Surgeon, impatiently; “which
simply applies to the exclusion, in our present
Lectures, of the two St Johns from their ancient
and well-merited station. Some Masters of Lodges
endeavour to avoid the discrepancy by substituting
the words, which are not included in the original
formula of Dr Hemming—masom\cally speaking
—as thus, ‘Masonically speaking, from whence
come you?’ and the answer is, ‘From a worthy
and worshipful Lodge of brothers and fellows.’ ”
“And what are the consequences of this
emendation?” Bro. Gilkes replied by asking.
“ Why, it contains two capital errors. First, the
words masonical\ly speaking are not only unneces
sary, but offensive; because the fair implication

to be derived from them is, that the previous
inquiry was not spoken masonically ; and hence
the remaining part of the lecture is nullified, and
assumes the character of an unmasonic proceeding.
And secondly, while we readily admit that the
Lodge from which we are directed to hail may
contain a society of worthy brothers and fellows,
yet it remains unexplained why the two great
parallels who have enjoyed the high dignity of
Masonic patrons for so many successive centuries,
should be thus unceremoniously rejected by any
society of professing Christians.” '
“When I was made a Mason,” the D.P.G.M.
observed, “the Lodges were opened, and the QB.
administered, in the name of GOD AND HOLY ST
JOHN; and one reason assigned for placing our
Lodges due east and west was, ‘ because the
Gospel was first preached in the east by St John
the Baptist, and afterwards spread its divine
influence to the west by the preaching of St John
the Evangelist.’ All these valuable notices were
withdrawn from the English Lectures at the union,
although retained by every other people on the
face of the earth. And for this reason, I agree
with Bro. Gilkes that there is an absolute necessity
for a new and improved version.”
“I have often thought,” said the Rector, “that
our reference to the highest of hills and the lowest
of valleys had some indirect allusion to the preach
ing of St John the Baptist; because it is absurd
to suppose that our ancient brethren actually
MAIN OBJECT AND END or MASONRY. 269
assembled in such exposed situations. It is indeed

one of Bro. Gilkes’ allegorical fictions of Masonry.
In times of severe persecution, indeed, we know
that they met in dens and caves of the rock,
which inconvenient places were subsequently ex
changed for the crypts of our cathedral and col
legiate churches, but never, I presume, in the
open air, like the camp-meetings of our modern
ranters. The words of St John, in verification of
an ancient prophecy, are, ‘Every valley shall be
filled, and every mountain and hill shall be made
low, and all flesh shall see the salvation of God.’”
“ Christianity,” I replied, “was the main
object and end of Masonry in every part of the
world, and in every period of its existence, down
to the union of ancient and modern Masons in
1813. Even in France, during the awful period
when infidelity so extensively prevailed, Free
masonry retained its Christian character.”
“In our Anglo-Saxon country,” the Curate
interposed, “an infidel Mason is a ram am's in
terms, and the professed freethinkers have always
ranked amongst our bitterest opponents. As
witness, Tom Paine and Carlile in England,
Morgan, Fellows, Allyn, and their compeers par
nobile fratrum in the United States. And this
constitutes a negative argument that Freemasonry
does not contain the slightest taint of infidelity;
for if it did, such men would have been its ostenw
sible apologists.”
“The French ritual at the period just named,”
I continued, “ pointed out the presence of a Chris
270 THE msonnmnoms OF FBEEMASONRY.
tian interpretation most undeniably. The W.

Master demanded of his Warden—‘ From whence
do you come?’ who answered—‘ I come from the
Lodge of St John.’ And when requested to
communicate what he had seen there, he says,
‘I saw three Great Lights, a Mosaic pavement
with its tesselated border, a Blazing \Star denomi
nated Beauty,’ &c. ; and he further specifies, that
the Master of that Lodge greets the brethren with
three times three.”
“Added to this,” Bro. Nis Petersen observed,
“the Continental Masons still continue to use a
ritual which distinctly proclaims the same doc
trine. The Venerable asks—‘ From whence come
you?—From the just and perfect Lodge of St
John, the Blazing Star of the East.’ And they
explain the passage thus: ‘ The Order of St John
is recognised as the most ancient system of Free
masonry ever known, and for that reason ought
to be esteemed as the only true and primitive
rite. And the Blazing Star is commemorative
of that bright and luminous appearance in the
heavens, which directed the wise men of the east
to Bethlehem in Judea to inquire for the newly
born Deliverer of mankind.’ They then proceed
thus :—
“ ‘What brought you here?
“ ‘A greeting from the Master, Brothers, and
Fellows.
“ ‘What do you seek?
' “ ‘To govern my passions, and to make due
progress in the study of Masonry.
TRAVELLING FROM EAST To WEST. 271
“‘At your preparation what questions were

you asked?
“ ‘They were three in number, viz., my age, my
position in life, and my religion.’
“And this introduces the Masonic text con
taining the advice of Jesus Christ to His disciples,
‘ Ask, and it shall be given you; seek, and ye
shall find; knock, and it shall be opened unto
you: for every one that asketh receiveth; and he
that seeketh is sure to find; and to him that
knocketh it shall be opened.’ This was followed
up by the questions—
“ ‘Where did you travel?
“ ‘ I travelled three times from west to east by
the north, and from east to west by the south.
“ ‘ For what purpose ?
“ ‘ To seek the Light.’ ”
“This custom of travelling from east to west
by the south,” said the Vicar, “is of an unknown
antiquity; and prevails, not only in Masonry, but
amongst the general population of most parts of
the world. In some districts of Scotland, there
are certain wells famous for the cure of diseases,
if the afllicted person comply with the condition
of walking round them three times from east to
west by the south before using the water. It is
called Deiseal. The same ceremony is also con
sidered efficacious on other important occasions;
for instance, if you would preserve your houses,
stackyards, or other property, from harm, it will
be necessary to make a fiery circle round them,
proceeding from east to west by the south. The
272 THE msonnranoms or FREEMASONRY.
same ceremony is used about women before they

are churched, and about children before they are
christened, to preserve both the mothers and §their
offspring from the power of evil spirits.”
“ All this may be true,” the Skipper continued ;
“but we are now speaking about foreign Free
masonry. In the Third Degree of the French ritual,
a formula is introduced where tbe Holy Gospel occu
pies thefirstplace in a triad of precious jewels, which
are said to be three in number, viz. , the Holy Gospel,
the Compasses, and the Mallet. The Holy Gospel
is TRUTH, the Compasses JUSTICE, and the Mallet
a proper appendage to WISDOM. In German
Masonry,” he added, “with which I am most
familiar, the references to the two St Johns are
thus stated : ‘ The Gospel of St John is especially
important to Freemasons, because it contains the
fundamental principles of the Order of which he was
the Grand Master and patron saint. And every
brother ought always to remember that he has
laid his hand on that Gospel,-and is thence bound
never to withdraw his love from his Masonic
brothers and fellows, in compliance with the
doctrine contained in that sacred book.’ ”
“ Thank you, Bro. Petersen,” I said, “ for you
have strengthened my argument by an evidence of
whose existence I was totally ignorant. But to
render our view of the case perfect, it will be
necessary to adduce the corresponding passages
from the Lectures now used in the United States
of America, that we may be enabled to form a
reasonable opinion of what the original doctrines
ORIGINAL nocrnmns or MASONRY. 273
of Masonry were, and consequently of what they

ought to be. And perhaps our worthy brother
may be able to assist us.”
“ Oh, yes,” he said; “I have traded to New
York for many years, and know the Grand Secre
tary intimately; nor am I altogether ignorant of
the Lectures used in that city. The first section
commences thus, ‘ From whence come you as an
E. A. P. Mason ?—From the holy Lodge of St
John at Jerusalem. What recommendation do
you bring?’ &c. A little after, mention is made
of a worshipful Lodge dedicated to God, and held
forth to the Holy Order of St John; the passage
from St Matthew, already mentioned, is alluded
to ; and the Ladder of Jacob is explained to repre
sent the may of lye and salvation through our Lord
Jesus Christ—the rounds g" the Ladder typzft/ing
the several steps that He took in accomplishing the
great work of our redemption. The angels of God
are sent forth through this medium to minister
unto those who shall be heirs of salvation; and
Faith, Hope, and Charity are graces wrought in
the heart of a Christian by the; Holy Spirit.
Then the Blazing Star of Masonry is described to
represent the star in the east which directed the
wise men to Bethlehem. And they proceed in this
fashion :~
“ ‘ How is your Lodge situated?
“ ‘ Due east and west.
“ ‘ Why so ?
“ ‘ Because the sun rises in the east and sets in
the west.
S
274 THE nrscnnmxoms or FREEMASONRY.
“ ‘A second reason ?
“ ‘The Gospel was first preached in the east,
and afterwards spread to the west.
“ ‘ A third reason?
“‘ The liberal arts and sciences began in the
east and are extending to the west.
“ ‘A fourth reason?
“ ‘ Because all churches and chapels are, or
ought to be, so situated.
“ ‘Why are the Lodges dedicated to the two
St Johns ?
“‘ Because they are perfect parallels both in
Masonry and Christianity, and symboliseol accord
ingly in a Masons’ Lodge by perfect figures—the
point, circle, and parallel lines.’ ”
After the pause which succeeded Bro. Petersen’s
communication, I remarked—“ From this accumu
lation of authorities, it will appear that in every .
part of the world where Masonry flourishes the
references to the Cardinal Points of the compass,
in common with every other important Landmark,
were used to perpetuate a remembrance of the
Advent of Christ to atone for the sins of men.”
“There can be no doubt,” the Vicar observed,
“that Christianity, in accordance with the un
equivocal voice of prophecy, being a universal
religion, which will ultimately spread itself over
the whole earth as the waters cover the sea, must
necessarily be assimilated with Freemasonry, if
we would establish for the institution a valid
claim to a corresponding universality; for I agree
with Bishop Van Mildert, that the Gospel is to
INNOVATIONS ON PRIMITIVE MASONRY. 275
be regarded as one entire system, carried on from

the fall of Adam to the end of the world, yet com
prising a variety of dispensations adapted to the
particular exigencies of mankind.” '
“It is quite clear to me,” said Bro. Gilkes,
“that the real principles of genuine Masonry
must be sought for at the time of the revival in
1717. The amplifications which our Lectures have
undergone since that period include many inno
vations which are alien to primitive Masonry,
because they have swallowed up and destroyed
some of our most ancient Landmarks. Even the
old Gothic Charges have not escaped, but at
the union in 1813 sustained several verbal altera
tions which have materially changed their char
acter. The oldest Constitutions we are acquainted
with, which were directed to be read to every
candidate at his initiation, announce that, at a
certain period in the annals of Masonry, ‘ God’s
lllessiah, the Great Architect of the Christian
Church, came into the world.’ Again, in the same
book,_ it is recorded, that ‘ the footstone 0f the new
temple was leoelledjustfortg-six years before thefirst
passover of Christ’s personal ministry.’ Again,
‘At this time there was a general peace over all
the world, and s0 continued for twelve years to
gether, which was a very proper prelude for
ushering in His coming who was the Prince of
Peace; for at this period, Jesus Christ, Emmanuel,
the Great Architect ('If the Christian Church, was
born at Bethlehem in Judea.’ Once more, ‘ The
Lord Jesus Christ was crucg‘ied under Tiberius,
without the walls of Jerusalem, by Pontius Pilate,

the Roman Governor of Judea, and rose again the
third day, for the justification of all those that
believe in Him. Tiberius afterwards banished Pilate
for his injustice to Christ.’ ”
“ Can you inform me in what Masonic publica
tion these important passages are to be found? ”
the Vicar inquired.
“In the Freemason’s Pocket Companion, pub
lished in the year 1736, with new editions in
1754, 1764, and 1771; in the latter of which
the above passages stand, if my memory does not
deceive me, on pages 36 and 37.”
“I presume then, brethren, you will admit,” I
observed, “that ancient Masonry recognised and
taught that Jesus Christ was God’s Messiah, and
the Prince of Peace predicted by the Jewish
prophets, and if so, that it is a Christian institution;
for none but Christians would have embodied these
striking facts in its history and Constitutions.
In truth, this is the only pillar on which Free
masonry can hope to be permanently supported.
Remove this prop, and, like the Temple of Dagon
when Samson tore away its columns, Freemasonry
would soon crumble into ruin. The Order is
defined as ‘ a beautiful system of morality,’ but if
it be not based on the Christian religion, it will
be no better than the flimsy morality of the
heathen philosophers, who, amidst all their florid
declamations about the beauty of virtue, canonised
vice, offered incense to licentiousness and re
venge, and rejecting the One God, the Creator of
THE JEWISH RELIGION. 277
heaven and earth, admitted into their teeming

Pantheon 30,000 personifications of every brutal
passion and affection of a reprobate mind. Utrum
horum — let the Christian Freemason take his
choice.”
“I should be glad to hear,” said the Surgeon,
as if he had reserved his most potent objection
until the last—“ I should be glad to hear how you
can reconcile this interpretation with the undis
puted fact that the Redeemer himself was a Jew
and practised the Jewish religion.” .
“Jesus Christ was undoubtedly a Jew by birth
and parentage,” I replied; “and two of the
Evangelists bestowed considerable pains to prove
his descent from the house and lineage of David.
But this admission does not advance your argu
ment a single step, but is rather adverse to it;
for the purpose of His divine mission was avowedly
to supersede the Jewish religion, or rather to en
graft a universal and eternal dispensation upon
one that was only partial and temporary—partial,
because circumscribed within the narrow limits of
a minute portion of the globe, and temporary,
because it commenced with Moses and ended with
Christ.”
“But, my good sir,” said the Surgeon, petu
lantly, “you are mistaken in your facts. The
Jewish religion is neither ended nor superseded,
but flourishes at the present moment in almost
every country on the face of the earth.”
“I admit that a shadow and caricature of
Judaism is still in existence, but it can scarcely
be called a religion. It is not the magnificent

system which was enjoined on the Hebrew nation
by the Most High, under the sanction of which
King Solomon sacrificed 22,000 oxen and 120,000
sheep at the dedication of the Temple. The
miserable remnant of the tribes of Israel have now
neither Tabernacle nor Temple; they have no law
ful priest, for the tribe of Levi is unknown; they
have neither altar nor sacrifice; neither king nor
ruler; neither ephod nor teraphim ; and they are
deserted by the glorious Shekinah ; all of which
are essential to the legitimate practice of their
religion in its primitive purity. It follows, there
fore, that Freemasonry cannot be an appendage to
a system which is not really in existence.”
“ Have you forgotten,” the Rector casually
observed, “ the remark of Suetonius in his Life of
Vespasian, that there existed throughout the
whole East an expectation that a king should
arise in Judea who should obtain the universal
sovereignty of the world ?—a belief which is
proclaimed by all the Jewish prophets, and in
fact throughout the entire range of Scripture
history. Now, as Jesus Christ was the person
here referred to, is it not evident, from the express
declarations of our own sacred writings, that His
religion will ultimately triumph over paganism,
nullify and absorb the systems of Mahomet and .
the Jews, and utterly destroy the professions of
infidelity and atheism, however they may be dis
played, or by whomsoever supported, and pure
Christianity become universal under this universal
THE BLAZING STAR. 279
sovereign, to the extinction of every other

system; and that if Freemasonry be not associated
with it, it will also sink into forgetfulness and
contempt?” \ '
“ It was not only known amongst the Eastern
nations,” said the Student, “that this universal
Saviour was to appear in Palestine at the period
indicated, but they were also in possession of a
sign which was to denote His Advent.”
“ And what was that sign? ” the Surgeon asked.
“It was the Blazing Star already mentioned.
And when the Brahmins of India and the Magi
of Persia beheld this remarkable appearance in
the east, moving gradually towards the west,
they concluded that the appointed time had
arrived; and a priest from each of the three
great nations of India, China, and Persia was
deputed to follow the star until the newly-born
Sovereign was discovered; and they knew that
their journey was ended when the migratory
asteroid became stationary; and there they found
the future Saviour of mankind wrapped in swad
dling-clothes and lying in a manger.”
“I cordially thank you, brethren, for your
apposite illustrations; and am glad to find that
your opinions on this entertaining subject corre
spond with my own.”
“The truth is,” the Curate answered, “I do
not see how a clergyman can conscientiously attach
himself to Freemasonry, unless he believes that it
embodies the general principles of the Gospel
which he professes to preach.”
_ 280 THE DISCREPANCIES or FREEMASONRY.
“ You may congratulate your reverend brethren

as you please,” said the Surgeon, addressing him
self to me, as his good temper appeared about to
forsake him, “and their learning may be either
properly or improperly applied—of that I am not
prepared to offer an opinion; but I am pretty sure
you cannot confirm your theory by any practical
illustrations from the ordinary Lectures of Masonry.”
“ Bro. Gilkes shall answer you,” I replied;
and I requested that brother to tell the company
the Masonic reason why the materials for building
the Temple of Solomon were prepared at such a
distance from Jerusalem; when Bro. Gilkes
immediately replied—
“ Because we Freemasons were hewed and
squared in the distant quarry of nature, until we
.were fitted and prepared for the new and heavenly
Jerusalem, and made perfect ashlars for the holy
place by the preaching of the Gospel. Our
Saviour, the chief corner-stone, hath sent forth
hewers in rough garments, like St John the
Baptist, to prepare us by joining the stones of
that spiritual building together with the cement
of everlasting love; thus squaring our hearts by
His divine hewings, and fitting us for that holy
temple which far surpasses the splendour of its
ancient type, although it was the wonder and
glory of the whole earth.”
“Why did the Lord appear to the Hebrews in
the pillar of a cloud? ”
“ It was to show that their laws and ceremonies
were but temporary types of darkness, to continue
WHY FREE-BORN? 281
only till the true Light should come out of the

heavenly Zion, viz. , Jesus Christ, the Son of God,
to remove the veil from our darkened minds, that
the night of ceremonies might be superseded and
the true light shine in our hearts.”
“ What is the true meaning of the blossoming
and bearing fruit of Aaron’s rod ? ”
“It shows how quickly those who are called by
grace should blossom and bear heavenly fruit, and
become faithful seers and watchmen of the night.”
“ To whom does the fruit of that rod point?”
“ It points to Christ our Saviour, of whom
Moses was a type, He being the Shepherd and
Bishop of our souls, leading His children like ten
der huds growing up in spiritual and divine know—
ledge, as sweet blossoms of that memorable rod,
opening with fragrant graces, and producing, as
its holyfruit, able ministers of the Gospel to with
stand gainsayers, whose shells, though hard, con
tain sweet kernels of sound doctrine, which is a
delicious and heavenly food for the soul, inducing
us to bring forth fruits of righteousness.”
“ Are you satisfied? ” I asked the Surgeon.
He merely shook his head, with an incredulous
look. “ Well, then, we’ll proceed a little further.
Bro. Gilkes, will you be kind enough to say why
it is esteemed necessary that a Mason should be
born of a free woman ? ”
Bro. Gilkes gave the well - known answer;
adding, “ St Paul terms it an allegory.”
“Can you explain the mystical interpretation
of that allegory ? ”
“ I will endeavour to do so- Isaac and Ishmael,

the bond and the free, refer to the two covenants,
or two religions, the one being a state of bondage
to rites and ceremonies, the other a state of liberty,
to which all true believers are brought by the dis
pensation of Christ. Or, in other words, they
denote the Law and the Gospel. Hagar signifies
the temporal, and Sarah the spiritual Jerusalem,
or the Christian Church, which is not, as the
temporary dispensation was, confined to one
nation, but extends universally to all mankind.
Ishmael was born in a state of slavery, as the Jews
were before the coming of the Messiah, but Isaac
was born free, or, in plain language—a Christian.”
“What are the three great moral duties of a
Mason ? ”
“The three great moral duties which Masons
are enjoined strictly to observe are, our duties to
God, our neighbour, and ourselves. To God, by
holding His name in awe and veneration, viewing
Him as the chief good, imploring His aid in land
able pursuits, and supplicating.His protection on
well-meant endeavours ; to our neighbour, by act
ing on the square with him, by considering him
entitled to share in the blessings of Providence,
and by rendering him those favours which in a
similar situation we should hope to receive; and
to ourselves, by using the blessings of Providence
without abusing them, and without either impair
ing our faculties by irregularity, or debasing our
profession by intemperance.”
“ Very well ; and what is this but an exemplifi
ALLUSIONS To CHRISTIANITY. 283
cation of the advice given to the Christian converts,

that they should ‘live soherly, righteously, and
godly in this present world ;’ where by the word
soberly, we understand our duty to ourselves ; by
the word righteously, our duty to our neighbour;
and by the word godly, our duty to God?”
“Are you sure, Bro. Gilkes, that the Lectures
of Masonry teach these doctrines?” the Surgeon
inquired.
“As sure as I am that you are one of my
Masonic pupils.1 It is true, that some of our
brethren, from laudable although mistaken prin
ciples, would exclude from our Lectures all allu
sions to Christianity, under the idea that it mili—
tates against the doctrine of universality, and
might perchance disturb the harmony of our pro
ceedings. But they should recollect that such ex
clusion is a moral impossibility; for the Lodge
can neither be opened nor closed without the pre
sence of that sacred volume which from beginning
to end teaches the mysterious doctrine of human
redemption, veiled indeed in allegory throughout
the first Testament, but illustrated and revealed in
all its fulness of beauty in the second; nor can
any man gain admission into a Lodge without
those preliminary ceremonies already alluded to,
which are enjoined by the Saviour of mankind,
viz., ‘Ask, and you shall have ; seek, and you shall
find ; knock, and it shall be opened unto you.’ ”
1 Lest any one should charge me with putting words into Bro.
Gilkes’ mouth which he never uttered, I think it necessary to say,
that I have in my possession a ritual, in his own handwriting, where
the above passages occur verbatim et literatim.
“ I remember a passage in the old Freemason’s

lllagazine,” said the D.P.G.M., “which gave great
satisfaction to the brethren of that period, and was
ascribed to the pen of Bro. Dunckerley. It con
tained a sentiment confirmatory of the present
subject of discussion. The words are these, as
nearly as I can recollect :—
“‘The Freemasons are the only corporation,
whether under the name of a Church, a nation, or
a society, who have melted the knowledge of God
the Creator, possessed by the ancients, into the
same fire with the knowledge of a Redeemer given
to the Christians. May they shine with invigor
ated glories.’ ”
“If you wish to distinguish yourself in
Masonry, my good friend,” Bro. Gilkes continued,
“you must believe that it is a quasi-religious
Order; and although I deprecate, equally with
yourself, the introduction into a Lodge of de
bates respecting abstruse points of Christian
doctrine, yet it is quite certain that our ancient
brethren never intended to exclude Christianity,
the very soul of all revealed religion, from our
Lodges as a sectarian principle; and it was to
secure the harmony of our social meetings that
they found it expedient to prohibit all discussion
on the peculiar tenets or usages maintained by
the several sects or monastic orders of the Roman
Catholic Church; a prohibition which was subse
quently extended to the various shades of opinion
which distinguish the respective creeds of Dis
senters from its Protestant sister.”
L CHAPTER VI.
&aturhag,
SUBJECrS Drscussnn.
Admission of Candidates. Masonic Conoivialities.

Behaviour out of the Lodge. The Points explained.
Duties of a Member. . Obedience to the Laws,
CHAPTER VI.
THE DISCUSSIONS ON SATURDAY EVENING.
“ Get wisdom, get understanding ; forget it not.”—Solomon.

“ By obedience we are made a society and republic, and distin
guished from herds of beasts and heaps of flies, who do what they
list, and are incapable of laws, and obey none, and therefore are
killed and destroyed, though never punished, and they never can
have a reward.”——Jeremy Taylor. '
T next day, a snug party of Masonic friends

met at the Surgeon’s house to enjoy a
quiet conversation with our London brother, who
had made arrangements to return to town on Mon
day. Our visitors, the D.P.G.M., together with
the Rector, the Vicar, and the Curate, were not
present, but their places were supplied by a Cap
tain in the royal navy, and a Merchant of Grimsby,
who was desirous of being initiated into Masonry ;
and he was included in the invitation at his own
request, in the hope that he might derive some
tangible information which would be serviceable to
him in his progress through the degrees.
Our brother the Captain was in reality a lien
tenant on half-pay, and the superior title was
288 THE DISCBEPANCIES or FBEEMASONRY.
accorded to him by courtesy. He resided in a

neighbouring village, and occupied his leisure time
in the honourable and useful employment of super
intending the national school there, and leading
the church psalmody with nasal correctness on the
Sabbath-day. He was passionately fond of his
glass, if obtainable at the expense of a friend;
and when favoured with an opportunity, he seldom
failed to improve it to his own satisfaction, if not
to the gratification of the company present, to
whom, after a certain period of his potations, he
became rather annoying; for he would sneeze, and
snort, and stamp, and perform a number of other
antics more extraordinary than pleasing, and kept
up a continual fire of nautical phrases and snatches
from an old song, which in the early part of the
evening he would persist in singing from end to
end; but, fortunately, after a few glasses he became
stupefied, his memory deserted him, and he gene
rally stopped short after a single stanza. He had
an inveterate habit of quoting passages, whether
applicable to the subject in hand or not, from the
Church Catechism which he taught the children of
his school. This was often extremely offensive,
although he was perfectly unconscious of it, and
altogether indifferent to the convenience or comfort
of any one except himself. He had a favourite
dog called Toby, an ugly, pug-nosed, vicious brute,
which at such times he was in the habit of sum
moning, though not present.
As a Mason, the Captain was not of much account,
and merely served as a supernumerary when an
AN ECCENTRIC FREEMASON. 289
odd brother was wanted to enable the W. Master

to open the Lodge; and I have introduced his
impertinences here, not merely because they
actually occurred on this occasion, and constitute
the type of a character from which, it is to be
feared, few of our Lodges are exempt, but also as
a lesson to others who may be addicted to the
practice of disturbing the serious proceedings of
Masonry by absurd buffoonery, wretched attempts
at wit, and unmeaning exclamations, which, as
Shakespeare judiciously observes, may cause the
unskilful to laugh, but cannot fail to make the
judicious grieve. And as \it is a patent fact, that
if a drunken man could himself see the ridiculous
and scandalous figure which he displays in the eyes
of all beholders he would hesitate to repeat the
experiment, so, by showing this eccentric Free
mason in his full proportions, a pregnant lesson
may be conveyed to all who inherit similar propen
sities, to confine their eccentricities to a more
acceptable place, and not introduce them into a
Masons’ Lodge, or mix them up with the serious
disquisitions of the Fraternity.
Those who knew the Captain will bear me wit
ness that I have not exaggerated, but rather under
drawn his character, for he was a noisy and
devil-may-care person, who had not\ the slightest
objection to exposing himself in any company,
however select or grave it might be, so long as he
could indulge his appetite for self-enjoyment. Yet,
with all his faults, he was not absolutely disliked ;
for his uniform good temper and insouciance were
'1.
accepted as an apology for his social transgres

sions.
In his estimation, the Merchant was a perfect
personification of all moral and social virtues.
Believing it impossible for this man to err, he
was always ready to lend a sanction to everything
he said or did. On the present occasion, the Captain
was self-invited—an occurrence not unusual with
him. His nose was seldom deceived ; and he gene
rally followed its suggestions when it indicated
a good dinner at the house of an acquaintance,
however slender his knowledge of the party might
be. And he observed to our host, on entering the
room, that he had beat up his quarters by accident,
but did not expect to find the ship so well manned.
He had left his wife, he said, at friend D 's,
with orders to wait there till he called for her.
The conversation was necessarily guarded in the
presence of a profane; but the Candidate was so
anxious to exchange that offensive appellation for
the more honourable character of an initiated
brother, and for that purpose to acquire some
knowledge of the preliminary steps, that he was
too impatient to wait till information was volun
teered, and boldly launched out into a series of
inquiries, which Bro. Gilkes seemed to have great
pleasure in answering. The Surgeon and myself
had been discussing some abstruse point on which
we entertained adverse opinions, when the Candi
date, being weary of a discussion that he did not
understand, abruptly demanded
“Come, come, my good friends, break off your
THE PRELIMINARY STEPS. 291
senseless disputes, and let us have a bowl of bishop

to restore harmony.”
“ And overhaul a song,” the Captain added ;
and without further notice he struck up to some
ancient psalm tune——
“ Tobacco is an Indian weed,
Green in the morn, cut down at eve,
Shows thy decay;
All flesh is hay,
Think of this when you smoke tobacco.
And when the smoke ascends on high,
Then thou beholds’t the vanity
Of worldly stufil
Gone with a pull’,
Think of this when you smoke tobacco.”
8:0. &c. &c.
And he performed his musical voluntary with
all the solemnity and nasal efi'ect which he would
have used in leading the sacred psalmody of the
church. And he would have gone through the
entire ten verses of the song, if he had not been
interrupted at this point by the Merchant, who
exclaimed—“ Have done, have done, Captain.”
“ Belay, belayl ” the Captain muttered, paren
thetically.
“ Let us hear how it happens, that while these
learned Thebans cannot agree among themselves
about the character of Masonic mysteries, they can
conscientiously recommend them to others ? ”
“ Stop there, my friend,” I replied, hastily.
“ Before you proceed to make your wishes known,
it will be necessary to set you right respecting
the observation you have just let fall, for it is of
some importance, although, I daresay, you do not
intend to attach any specific meaning to it. You
reproach us with having recommended Masonry to

you, when, in fact, we have not done so—we cannot
([0 so ; for we are expressly forbidden by our Con
stitutions to invite any one to become a Mason.
A candidate who wishes to be favourably received
must come to us voluntarily—of his own free-will
and accord; unbiassed by the solicitations of friends,
and uninfluenced by mercenary or other unworthy
motives.” '
“It is quite true,” Bro. Gilkes added; “and,
my dear sir, you must ever remember'that Masonry
is free, and requires a perfect freedom of inclina
tion in every candidate for its mysteries. It is
founded on the purest principles of piety and
virtue, and possesses great and valuable privileges
to worthy men, and, I trust, to the worthy alone.
Vows of fidelity will be required of you, but they
contain nothing incompatible with your civil,
moral, or religious duties.”
Our friend the Merchant was a singular
character. Rather impatient of contradiction, he
was a physical-force advocate and a successful
electioneering agent; and he returned his candi
date to Parliament, at two several elections, on the
principles of the old Pitt Tories, and at an enor
mous expense. He would not allow any one to
be right who differed from himself in opinion.
'He must lead, and would -not follow. Hence his
anxiety to become acquainted with the usages of
Freemasonry, that he might be prepared to direct
the movements of the brethren, as he did those of
the Red party in the borough. All his efforts,
MASONRY counrs NO PROSELYTES. 293
however, failed to establish a Masonic reputation,

and he never, Ibelieve, held any responsible oflice
in the Lodge. .With such a purpose in view, he
was eager in his inquiries, and, in reply to the
preceding observations, he announced that he had
been invited to join the Lodge.
“I can positively aflirm,” he said, “that I
have been solicited, and urgently solicited too,
by Bro. ; and it is at his intercession alone
that I have consented to become a Mason.”
“Then Bro. , whoever he may be,” said
Bro. Gilkes, as he filled his second pipe—for after
so intimate an acquaintance with him it will be
unnecessary to say that he was an inveterate
smoker, and used to boast that he frequently exe
cuted thirty pipes a day, when entirely disengaged
from Masonic pursuits; and he had no other
business, for Freemasonry constituted the sole
employment and pleasure of his life—“ Bro.
has committed an error; but you are still in time
to retract, if such be your desire, and no one will
censure you for acting upon second thoughts 5 for
Masonry courts no proselytes, but merely receives
them on the earnest recommendation of tried and
worthy brothers and fellows.”
“Thank you for your option,” the Candidate
replied, rather haughtily ; “ but I have no inten
tion of receding from a course that I have once
made up my mind to pursue. 'There will, how
ever, be no breach of propriety, I presume, in
asking for some certain information on the neces
sary steps to be taken for gaining admission into
294 THE DISCREPANCIES or rnnnmsoxnr.
the Lodge, and in successfully prosecuting the

study of Masonry after initiation ; for I assure you,
I shall not be contented with a mere superficial
knowledge of the externals of the Order.”
“ Order yourself lowly and reverently to all
your betters,” said the Captain. “ A court-martial
—hem—think of this when you smoke tobacco.”
“ I have not the slightest objection,” was the
answer of Bro. Gilkes, after he had stared at the
Captain, wondering what his senseless interruption
could mean ; “ I have no objection to enlighten you
on any portion of the subject that you may con
sider interesting.”
“My first inquiry then naturally is, how you
would advise me to proceed to ensure my accept
ance as a Mason and member of the Lodge?”
“ Your first move will be,” said Bro. Gilkes, “to
communicate your wishes to some Masonic friend,
and it will be his duty to examine minutely into
your character and conduct as a member of society,
and to be perfectly satisfied that they are free from
reproach, before he ventures to propose you in open
Lodge; for the laws of Masonry are particularly
stringent on this point, and every good Mason
will firmly resist the admission of any person what
ever, irrespective of his position in society, whose
moral character does not correspond with the re
quisitions contained in the ancient Charges and
Constitutions of Masonry.”
“And there is a further consideration for the
members of a Lodge,” I observed, “which ought
not to be lost sight of. A candidate should never
be introduced into a Lodge on the mere considera
QUALIFICATIONS OF A\ CANDIDATE. 295
tion of paying the initiation fee; which, indepen

dently of its being the lowest and basest of all
stimulating motives, may be attended with conse
quences more injurious to the welfare of the Lodge
than the fee ten times told will be able to repair.
No amount of money can balance the evils arising
from a turbulent and mischief-making brother.
A modern writer well observes :—
“ ‘ Although money is a useful article in all societies,
yet it would be inexpedient to solicit any individuals, not
otherwise qualified, to become members, chiefly with a
view of contributing to the pecuniary interests of the
association. Such persons would not only be a dead
weight on the Society, but, by the undue influence they
would have, might tend. to impede its progress, and pre
vent its chief design from being accomplished.’
“ Besides their literary acquirements, the moral
qualifications of those who desire admission ought
not to be overlooked. Knowledge is chiefly de
sirable in proportion as it is useful. If it does
not lead its possessor to propriety of. moral con
duct, its utility, at least to him, may be justly
questioned. In all rational institutions, the
melioration of the moral characters and disposi
tions of mankind ought to form as prominent an
object as the illumination of their understandings.”
“ But how are you to discriminate?” the Can
didate asked.
“Ay, ay 1 ” said the Captain, who had been
engaged, during the above conversation, in paying
his respects to the bowl—“Ay, ay! that’s what
I say—how are you to discriminate? Think of
this—that your days may be long in the land.
Boat ahoy! hem!” and he stamped his foot on
the floor, sneezed, hiccoughed, and swallowed a

glass of bishop.
Bro. Gilkes again paused. He didn’t under
stand it. And he deliberated with himself whether
it would be right for him, as a visitor, to inter
fere. He went on, however, and answered the
Candidate’s question.
“There will be no difliculty in discriminating,
if you consider it, as you ought to do, an estab
lished and inviolable axiom, that candidates for
Masonry ought to be good and true men, of mature
and discreet age and sound judgment, no bond
men,- not immoral or scandalous in life‘and con
versation; for it is a standing rule of ancient
Masonry, that all preferment is to be founded on
real worth and personal merit. This is considered
of such paramount importance amongst us, that
the Grand Lodge has thought proper to issue a
penal injunction on the subject, because great dis
credit and injury are frequently brought upon an
ancient and honourable institution from admitting
members and receiving candidates without due
notice being given, or inquiry made into their
characters and qualifications; and also from the
passing and raising of Masons without due instruc
tion in the respective degrees. It is therefore
ruled, that in future a violation or neglect of these
laws shall subject the offending Lodge to erasure.”
“And it is also provided,” said our host, “in
the by-laws of every Lodge, that, to prevent ‘the
introduction of improper persons, no one can be
eligible for initiation unless he be full-twenty
rnorosrrron AND BALLOT. 297
one years of age, except by dispensation from the

Grand or P. G. Master. Every candidate must he
a free man, and have the entire command of his
own actions, and, at the time of his initiation, be
known to be in reputable circumstances. He
should be a lover of the liberal arts and sciences,
and have made some progress in one or other of
them; and, before his initiation, he will be re
quired to sign his name to a declaration which
embodies the facts I have just stated.”
“Our precautions are of a more stringent
nature still,” Bro. Gilkes added, addressing him
self to the Merchant; “for after your subscrip
tion, you will have to pass through the ordeal
of a regular proposition and ballot in open Lodge,
after your name and profession shall have been
forwarded to every member in the summons.
And if, on the ballot, three black balls shall
appear against you, an eternal exclusion from the
Lodge is the inevitable consequence.”
“Supposing all these preliminaries to have
been complied with, and the ballot favourable,
what follows?” the Candidate asked.
“Having been thus approved,” Bro. Gilkes
continued, “you will be introduced on the first
Lodge night after the ballot, or the same night
if agreeable to yourself, into the ante-room, by the
friend who proposed you; and you should be in
formed by him of the purpose and design of the
institution, and the nature of certain solemn en
gagements into which you will be called on to
enter. After this, you will be passed through the
298 THE nrsonnrancms or FREEMASONRY.
ceremonies of the First Degree, which are very

imposing, if they be gracefully performed by
a Master who is thoroughly acquainted with the
duties of his station; but if they be hurried
through in a careless and irreverent manner, and
without some decent attention to propriety, the
entire effect of the rite will be deteriorated and
lost.”
“And,” said the Captain, “ he should be true
and just in all his dealings, and bear no malice
nor hatred in his heart, according to the advice of
Moses, when he said to Judas in the whale’s belly,
‘ Almost thou persuadest me to be a Christian.’ ”
“ I have been told,” said the Surgeon, heedless
of these frequent interruptions, for he knew the
man—“ I have been told, but on what authority
I know not, that amongst the York Masons, who
were very cautious and circumspect about the ad
mission of candidates, that the first appearance of
a novice on the floor of a Lodge was a sham. He
was introduced—dark—and conducted to the
pedestal, where a few preliminary questions were
proposed, and if they were answered satisfactorily,
he was returned to the ante-room, and formally
prepared for the actual ceremony.” \
“ I suppose this was done,” I observed, “lest,
if the candidate should decline to proceed with
the initiation, he should become acquainted with
our method of preparation, and other particulars
which a profane ought never to know.”
Bro. Gilkes then proceeded with his explana—
tions, which were listened to by all the company
CEREMONY OF INITIATION. 299
present, except perhaps one, on account of his

great experience in the Chair of several metropo
litan Lodges. “ Every good Lodge,” he said,
“should be careful to provide itself with a W.
Master and officers who are not only capable of
performing their respective duties well, but who
will make a point of executing every part of the
ceremony of initiation with promptitude and pre
cision; because the impression on the candidate’s
mind will take its permanent stamp in accordance
with the solemnity and decorum by which his first
introduction into a Lodge is accompanied. If it be
performed gracefully and well, the impression will
be salutary, and the effect lasting; and if other
wise, disgust and dissatisfaction will probably be
excited, and the candidate will shrink from any
further commerce with an institution which he will
be thus injudiciously led to believe is unworthy of
his serious notice.”
“ Haul up your courses!” the Captain exclaimed,
with a hiccough, “and do not covet or desire
other men’s goods !——heml ” and he tried to look
solemn and wise, as if he had said a good thing,
and for that purpose frowned hideously—a look
which kept his school-children in excellent order.
“ Be quiet, Captain, and drink your wine in
peace,” the Merchant cried out; and then
observed, as he filled his glass from the bowl,
“ Your observations are both judicious and interest—
ing, and I should think, from your great experi
ence, practically true; which increases my desire
to be more intimately acquainted with the peculiar
300 rm: DISCREPANCIES or FREEMASONRY.
mysteries of a Society that requires so much care

and precaution in working its details. If, there
fore, it be consistent with your vows of secrecy,
I entreat you to proceed with your communica
tions.”
“ There will be no indiscretion,” Bro. Gilkes
replied, “ in endeavouring to satisfy such a land
able curiosity;” and he drank off his glass of
bishop with a zest that bespoke an unusual bever
age, and refilled his pipe. Having lighted it, he
continued—“ After you have been obligated,
invested, and intrusted with the signs, tokens,
and words, your charitable disposition tested, &c.,
the particulars of which you must excuse me from
detailing, you ought to be sensibly impressed
by the Master with the essential difference that
exists between a Lodge of Masons and a convivial
assembly of common clubbists.”
“In the execution of my duty, when I was
Master of this Lodge,” I observed, “I generally
added to the usual charge the eulogium of
Preston, and it seldom failed to produce a strik
ing effect on the candidate.”
“ The plan is good, when it does not render the
ceremony too long,” said Bro. Gilkes ; and turn
ing to the candidate, he added—“ After your ini
tiation, you ought to meditate carefully on the
instructions which have been faithfully imparted,
when you return to your usual occupations; and '
by this means fix them permanently in your
memory, as the elements of Masonic knowledge,
and, as we may say, LANDMARKS, to serve as
'—'——-‘e—'~—'—- _ —»' -——M
ELEMENTS or MASONIC KNOWLEDGE. 301
subjects for mental deliberation and instructive

remark. If you be really desirous of improving
yourself in'Masonry (and if not, you had much
'better continue as you are), you will do well to
consult some intelligent brother privately on any
particular subject which may have escaped your
recollection, or which you do not clearly compre
hend, that your doubts may be allayed or your
anticipations confirmed.”
“ This recommendation is very judicious,” I
observed; “and I may add from my own experi
ence, that, without some such course of mental
discipline, your companions of the same standing
will pass before you, and you will be distanced in
the intellectual race.”
“ There will be some difficulty in such a course,
I am afraid,” said the Merchant; “and few men
- of business will be able to find leisure for it.”
“Yes ; a good deal of difliculty, I should say,”
the Captain broke in by observing. “Think of
this when you smoke tobacco.”
“ Difliculty ! ” Bro. Gilkes exclaimed. “ Of
course there will be some difliculty, for no excel
' lence can be attained without labour; but science
contains no difiiculties which application and
perseverance may not surmount, if rightly applied
and the proper course adopted. In the present
instance, you ought never to show your face in a
Lodge after your initiation till you have mastered
the qualification questions of the First Degree.”
“And how am I to come at them?” the Candi
date abruptly asked.
“Oh,” our host replied, “I or any other

brother will teach them to you in half an hour;
for they are easily acquired, not diflicult to re
member, and a knowledge of them is absolutely
essential to the establishment of any reputation
in Masonry. A brother who is ignorant of these
unequivocal tokens of his application, is little
better than a cowan, and will never attain any
status in the Order, or be qualified for the lowest
and most insignificant ofl‘ices ; and though he may
covet the superior ones ever so ardently, they will
be for ever beyond his reach.”
“I should be glad to know, under such circum
stances,” the Merchant inquired, “ as I am really
desirous of becoming a master in the art, how,
supposing the half-hour’s exercise you have
mentioned to be successfully accomplished, I
ought to proceed for the purpose of acquiring
further information? ”
“I should like to know it too,” shouted the
Captain. “Here, Toby, Toby! where is that
dog?”
Bro. Gilkes was thunderstruck. He had not
been in the habit of hearing such nautical impre
cations. After a pause, in which he found that
no notice was taken by the brethren present, he
did not stop to admonish the delinquent, as was
his original intention, but proceeded to answer
the Candidate’s inquiry. “As a first and indis
pensable recommendation, you should bear in
mind the importance of that prudent quality which
is symbolised in Masonry by a KEY. You should
ARTICLES or DUTY. 303
cultivate a listening car, a silent tongue, and keep

the cabinet or box of ivory closely locked. The
key of knowledge should hang, and not lie.”
“ You are speaking parables,” said the Candi
date. “What am I to understand by the key
hanging ? ”
“ ‘ Arcanum neque tu scrutaveris ullius unquam,
Commissumve teges et vino tortus et ira,’ ”
the Student replied; “ or, in other words, never

babble about the secrets of Freemasonry.”
“In plain language,” Bro. Gilkes continued,
“you should practise those useful and amiable
qualities which our Transatlantic brethren enforce
on their candidates as so many articles of duty;
thus: A listening ear, teaches you to attend to
the instructions of the Master, and also to the
cries and prayers of a worthy brother in his dis
stress. A silent tongue, teaches you to be silent
in the Lodge, that peace and harmony may be
preserved, and not to tattle in the presence of a
cowan. A faithful heart, that you should follow
the instructions of the Master on all occasions;
but more especially that your fidelity should ex
tend to concealing the general secrets of Masonry,
as well as those of a brother delivered to your
safe-keeping, that they may remain as secure and
inviolable in your breast as they were in his own
before he communicated them to you. By such an
unexceptionable line of conduct, you will secure a
good report amongst your brethren, reap invalu
able rewards in your Masonic progress, and ulti
304 THE DISCREPANCIES 0F FBEEMASONRY.
mately become a polished pillar in the Holy

Temple of God.”
“ This is intelligible enough, I admit,” said the
Candidate; “and I should be glad to know how
a private member of the Lodge, ought to proceed
so as to acquire this high degree of esteem.”
“I’ll tell you that also,” Bro. Gilkes replied.
“ On entering a Lodge, as a private member who
holds no oflice, you should salute the chair respect
fully, and take your seat in a quiet and orderly
manner, without any noise, or even whispering to
your adjacent brethren, that the business of the
Lodge be not interrupted or disturbed; because
your principal object there is to improve yourself
in Masonry, and to learn obedience as a fit pre
paration for command. At the stroke of the
Master’s gavel, when he shall call to order, even
if the Lodge is at refreshment, there must be an
instant and a general silence ; and all the mem
bers must be seated, except the Deacons, who are
engaged in discharging the duties of their respec
tive oflices. In a word, the duty of a private
member is so simple and easy to be practised, that
during the hours of serious business he has no
right to speak, except in reply to a question from
the chair.”
“ In the Lodge,” I observed, “the \prevailing
principle is peace and quietness, silence and
secrecy. The instruction which issues from the
east, like the dew of heaven, is imparted in a sub
dued tone of voice, and listened to by the brethren
with equal anxiety and interest. The labours of
rnnviunmo PRINCIPLE IN THE LODGE- 305
the Lodge are conducted with solemnity and

decorum, and the members do not depart without
their share of moral edifieation.”
“ Do you wish me to understand,” the Merchant
asked, “ that a private member has not the privi
lege of offering his opinion on any subject which
may come before the Lodge?”
“He is gagged ! ” the Captain shouted. “ Toby,
Toby! speak up, boy ! ” And he helped himself to
a glass of bishop, with a sonorous snort and half
a-dozen hiccoughs, crooning out the old tune,
“ Tobacco is an Indian weed,” &c. But Bro. Gilkes
_ replied to the question without noticing him.
“ By no means. When the routine business of
the Lodge is ended, and the Master announces
his will and pleasure to be that motions for the
benefit of Masonry in general, or of that Lodge
in particular, may be made or discussed, then you
will be at liberty to offer your opinion freely upon
any subject which may be introduced. But this
liberty is restricted by certain prescribed rules,
which confine the debate Within the limits of
moderation and fraternal courtesy, lest it should
degenerate, during the heat of argument, into
licentiousness, and disturb the harmony of the
Lodge.”
“ On this subject,” I added, “ my own experience
as W. Master of a Lodge for eleven years enables
me to give you a caution, which you will do ‘well
not to despise. There is an unfortunate propen
sity in some thoughtless brethren to originate
motions on the most trivial subjects for the pur
u
\
306 THE nrscnnmxcms or FREEMASONRY.
pose of displaying their eloquence; and if they

possess an influence over never so small a minority
of the brethren, they will divide the Lodge on
every insignificant question. I. cannot be too
urgent in cautioning you to avoid this practice;
for if the W. Master be weak enough to allow the
indulgence of such a prurient propensity, he will
find abundant cause for repentance. When a
Lodge is divided, some of the minority are sure to
consider themselves aggrieved by every decision—
the sore runs and ceases not in the night season—
the elements of disunion will spread, and soon
terminate in some unhappy explosion, which will
compromise the unanimity of the Lodge, and dis
turb the peace, harmony, and brotherly love in
which all our proceedings ought to be conducted.”
“ In lieu of these unprofitable disputes,” said
Bro. Gilkes, “how much better it would be to
devote the unemployed hours of a Lodge to dis
cussions on abstruse points in the symbolical,
technical, or ceremonial divisions of the science.
Let the W. Master propose a subject for the con
sideration of the brethren, and let it be regularly
debated at the succeeding Lodge. The time will
thus be pleasantly occupied, the members gratified
by the friendly discussion, and the knowledge of
Masonry more effectually disseminated than by
any other method that can be pursued.”
“ I should be glad to know,” the Student asked,
“what course you would recommend in the case
of an ungovernable brother, whom no discipline is.
able to control?”
PENALTY OF EXCLUSION. 307
“ If your Lodge,” Bro. Gilkes replied,“ should

.be so unfortunate as to possess an unruly member
who periodically disturbs its harmony, the shortest
and best method of relieving yourselves from such
a disastrous source of annoyance ” (here he looked
at the Captain, who was happily unconscious of
being observed), “ is to deal with him under the
provisions of the Constitutions of Masonry—Pri
vate Lodges, art. 23, and quietly get rid of him.”
“ Supposing, then, that the extreme penalty of
exclusion be inflicted,” the Merchant observed,
“which I presume you allude to, this is the
utmost you can do. But what will be the conse
quences to him? Will he be denounced by the
Grand Lodge?”
“ He will! ” the Captain boldly replied.
“Think of this when you smoke tobacco;” the
latter words being sung; “ and walk in the same
all the days of your life.”
“No, no,” Bro. Gilkes answered; “you are
quite mistaken, Captain—he will not. I admit
that it has been more than once suggested that
the names of such excluded brethren should be
published in the Quarterly Circular of the Grand‘
Lodge, and the subject has undergone much
serious discussion; the result of which has been
a conviction that the proceeding would not alto
gether meet the object in view, and in many
cases would be harsh.”
“Breakers ahead, boys I ” the Captain shouted.
“Think of that—l1eml—the outward and visible
sign.”
\ 308 THE DISCREPANCIES or mmmasonnr.
“ Harsh!” said the Surgeon; “how can it

possibly be harsh to post a person convicted of
moral delinquency ? ”
“For this reason,” Bro. Gilkes returned.
“The most frequent causes of exclusion from
private Lodges are the non-payment of quarterages
and arrears. Now there can be no doubt but it
sometimes falls to the lot of an individual brother
to be really unable, from unexplained causes, to
satisfy these demands upon his purse; and not
possessing suflicient moral courage to acknowledge
his inability, he suffers himself to be excluded.
Now I am sure, that in ninety-nine cases out of
a hundred, if the Lodge had been apprised of his
difliculties, they would have rendered him assist
ance, rather than have inflicted upon him the
extreme penalty of the law; and under such cir
cumstances, every good Mason would regret if
such an unfortunate person were to be proclaimed
throughout the whole Fraternity as an unworthy
member.”
“ It would indeed be a very harsh proceeding,”
said the Student.
“ The most effectual method of preserving the
purity of a Lodge,” Bro. Gilkes added, “is to
prevent the admission of improper persons, and the
Constitutions provide you with effectual means of
doing it. They direct that no Lodge shall admit
any brother as a member without producing a state
ment from his former Lodge of the circumstances
under which he left it; and any Lodge neglecting
to require such certificate subjects itself to erasure.”
PRIVATE INTRIGUES AND THEIR RESULT.
“This regulation,” I observed, “if strictly

adhered to, which it unfortunately is not, would
be infinitely more eflicacious towards the mainte
nance of its respectability and permanence than
publishing the names of excluded brethren; and
such publication has therefore been confined to
cases where the offenders have been expelled from
the Society at large by a vote of the Grand
Lodge.”
“There are many ways,” our host observed,
“in which an evil-disposed brother may disturb
the harmony of a Lodge without any actual
breach of its by-laws. But if there be one thing
more offensive than another, and more discredit
able for a brother to be concerned in, it is that
of engaging in private intrigues to disturb the W.
Master and his oflicers in the discharge of their
duty, for the purpose of rendering their position
more onerous, and themselves unpopular in the
Lodge. Such an unnatural conspiracy is a fatal
bar to all improvement in Masonic knowledge, and
detrimental to the general welfare of the com
munity. It destroys that mutual confidence which
ought to form the cement of our\ Society; and not
only interrupts the proceedings of the chair, but
produces distrust and dissatisfaction amongst the
members; and finally, as the certain result, breaks
out into disobedience and open hostility, which is
sure to end in the exclusion of some, the resigna
tion of others, and the disgust of all; and well it
will be if the dissolution of the Lodge does not
inevitably follow.”
310 .THE nrscnnraxcms or rnrnnasoxnr.
“Our worthy host is perfectly correct,” Bro.

Gilkes resumed, addressing himself to the Candi
date; “and I would earnestly advise you, my dear
sir, carefully to absolve yourself from committing
this grievous fault ; and never lend an ear to those
who insidiously endeavour to dissuade you from
your duty, but rather reprove them. I have
known a good Lodge, numbering fifty members,
destroyed by the admission of a mischief-making .
candidate. In three years, he had succeeded in
fomenting so many disputes, and creating so much
dissatisfaction, that its oldest and best members
gradually dropped off in disgust, until the numbers
were so much reduced that a Lodge could not be
opened ; and at length the furniture and jewels were
sold, and the \Varrant resumed by the Grand Lodge.”
“I can readily believe that such effects would
naturally result from such causes,” the Merchant
observed; “ but there must be some fatal imper
fection in a discipline which is powerless to defeat
all irregular attempts to produce insubordination,
or to create an infraction of the laws.”
“ Imperfection!” exclaimed Bro. Gilkes, puff
in g away at his pipe with increased energy——-“ Im
perfection! True, true! all voluntary associations
are necessarily imperfect. Nothing is without fault
but the Divinity. Freemasonry has many good
laws, but they are not always judiciously adminis
tered. Our W. Masters vary considerably in talent,
capacity, and firmness; and when a brother,
whose principles are doubtful, discovers that the
reins of government are held with a feeble and
LABOUR AND nnrnnsnnnnr. 3 l1
unsteady hand, he seizes the favourable moment

for agitation, and follows it up with such persever
ance and success, that before the year expires, he
seldom fails to produce discomfiture to the chair,
and confusion in the Lodge.”
“ There are many other rocks and quicksands,”
I observed, “which your own discrimination will
suggest as you proceed, for it will be impossible
to furnish rules and directions to meet every case
that is likely to occur. I will, however, add one -
brief caution to the instructions you have received
from Bro. Gilkes. It is universally admitted
that the convivialities of Masonry possess a secret
charm unknown in any other institution, and from
this seductive excellence many of our brethren
unfortunately entertain a predilection for Refresh
ment rather than Labour, when, in fact, both ought
to claim their legitimate share of attention-one
must be done, and the other not left undone.
But you must never forget, that the former is
subordinate to the latter, and of minor importance.
Refreshment might be entirely dispensed with,
and Masonry would suffer little by its absence;
but if Labour were discontinued, the Order would
be worthless, and its practice would be a loss of
time without any commensurate equivalent in the
improvement of the mind and morals. It would
degenerate into a mere convivial club.”
“I remember very well,” Bro. Gilkes ejacu-
lated, “ that our brethren of the last century were
fond of the amusement of driving piles, and many
a time have I assisted at the ceremony; but Free
312 mE nrscnnrsncms or FREEMASONRY.
masonry had not then assumed the scientific posi

tion which it has now acquired, nor was its phi
losophy so well understood; and more than this,
it was a period when an addiction to conviviality,
and even hard drinking, was fashionable in the
upper classes of society; and nothing contributed
to raise the character of a man so highly in the
estimation of his compeers, as to be able to walk
steadily home after a debauch with three bottles
of wine under his belt. To show the taste of the
Fraternity at that period, I will repeat a verse "of
an old song which was an especial favourite amongst
them in my younger days.”
“Hear! hear! hear! " from the Captain.
“ Ye good fellows all,
Who love to be told where there's claret good store,
Attend to the call
of one that’s ne'er frighted,
But highly delighted
With six bottles more.
Learn Bacchus to follow,
And quit your Apollo,
Forsake all the Muses, those senseless old drones ;
Our jingling of glasses
All music surpasses,
When crowned with good claret and bumpers, Squire Jones.”
“Avast there!” the Captain roared out.
“ That’s better than all your snivelling Masonry.
It is a good song, and very well sung, jolly com
panions—it deserves an extra glass.” And he
lightened the bowl of its contents by filling the
glasses round. “We’ll drink to the man that
sung the last song. We only mee-eet, life to.
enjoy!”
-WHAT TO FOLLOW AND AVOID. 313
“ Don’t make yourself ridiculous, Captain,”

said the Merchant; and the Student observed,
without noticing his extravagances, “ Happily,
however, we live in a more abstemious age; and it
therefore becomes the members of our noble Order,
while they partake with moderation of the amuse
ments of their forefathers, to labour diligently
that they may share in the superior benefits which
are placed within their reach, instead of devoting
themselves solely to purposes which, though they
may elevate, can never dignify their moral or
social position, or increase their self-respect.”
Here a pause ensued, which our host filled up
by a toast; and while the Merchant replenished
the glasses, the Captain, with a furious sneeze,
cried out, “ ’Bout ship! ” Bro. Gilkes then
observed, still addressing himself to the Candidate,
“Having now cautioned you on what it is expe
dient to avoid, I shall proceed to recommend the
course which it will be most profitable for you to
follow, if \you should continue to be desirous of
participating in the honours of Masonry, and of
proceeding in a regular course through the inter
mediate steps to the chair of the Lodge. I have
already observed, that your first care should be to
make yourself acquainted with the qualification
questions attached to each of the degrees; because
this trifling amount of knowledge has been made
indispensable by the Constitutions of Masonry.
The next essential will be to attend your Lodge
regularly for a year or two at the least; and when
there, to listen attentively to the instructions of
wisdom—to mark, learn, and inwardly di

gest ”
“We may embrace and ever hold fast,” the
Captain murmured, parenthetically.
“——the disquisitions which emanate from the
place of Light, and fix them in your memory by
meditating on them at convenient intervals while
employed in your daily avocations; for without
this preliminary course of discipline, you will
never distinguish yourself as a bright and learned
Mason.”
“It appears simple enough," the Candidate
replied, “and contains nothing difficult of execu
tion. But if I have been rightly informed, the
disquisitions which are periodically rehearsed in
your Lodges contain only a simple outline of the
system of Masonry. \Vhere, then, is it tobe found
in its full perfection?”
“ Ayl ” the Captain echoed, “ where is it to be
found? I should like to know that. Square the
yards—clear away for action!” and he rose from
his seat, stamped across the room with his hands
in his coat-pockets; returned, snapped his fingers,
and looked daggers at poor Bro. Gilkes, who
appeared perfectly at a loss to comprehend the
meaning of these hostile demonstrations. After
a short pause, and an admonition from the Mer
chant, the Captain took his seat with a frown and
half —a-dozen sneezes, and Bro. Gilkes quietly
replied to the Candidate’s inquiry.
“My dear sir, you have been truly informed
that the Lodge Lectures contain nothing more
HOW TO ACQUIRE MASONIC KNOWLEDGE. 315
than the elements of the science. But when you

have mastered them, you will possess a series of
orthodox texts as a foundation for further inquiry.
We call them LANDMARKS. Masonic knowledge is
not attained intuitively. Like all other sciences,
it requires a due proportion of labour, zeal, appli
cation, and talent, accompanied by a firm deter
mination to excel. The light of some distant
fixed stars, though it is said to travel at the rate
of 200,000 miles in a second of time, has not
reached our planet during an interval of nearly
6000 years; neither have the liberal sciences, in
the same protracted period, attained their-utmost
perfection. Can the free and accepted Mason,
then, so far delude himself as to imagine that the
secrets of the Order may be acquired without
intense study, sound reasoning, constant reflec
tion, and a long and steady application of prin
ciples, to produce a corresponding series of prac
tical results ? ”
“ It is an arduous undertaking,” the Candidate
replied, “and enough to deter any man who has
business of his own to attend to.”
“ You may safely say that,” said the Lieutenant.
“I have been a Mason these ten or a dozen years,
and I confess that I do not thoroughly understand
it, although I am seldom absent from our regular
Lodge meetings; and the further I advance, the
more satisfied I feel that the real secret is still
unattained. A celebrated Mason once told me,
that a man may have occupied the chair of a
Lodge for half a century, and still remain pro
316 THE nrsonnraxcms or rnnnnasomr.
foundly ignorant of the true secret of Masonry.

Without implicitly subscribing to the accuracy
of this assertion, I may remark, that those who
do not look beyond the signs, tokens, words, and
ceremonies for the secret, are in a serious error,
and will most probably remain as ignorant of the
subject as if they had never been initiated.”
“Right!” the Captain shouted; for he had
been carrying on a private flirtation with the
bishop while the brethren were in earnest conver
sation, which had seriously affected his intellect,
and he hiccoughed out, “Now you’re on the
right tack! Toby, boy! Think of this, when
you smo-o-o-ke tob-(at-tish)-bacco l ”
“It was asserted by Bro. Noorthouck in the
last century,” said Bro. Gilkes, “that Masonry
is a science which books cannot teach. But the
Fraternity of the present time entertain a very
difi'erent opinion. And if you wish to become
acquainted with the philosophy of the Order, or
even with the recondite interpretation of its num
erous symbols, you must acquire your knowledge
in a great measure from books, for you will
scarcely be able to learn it in the Lodge. The
ordinary Lectures, I repeat, are elementary—the
knowledge of a bright Mason ought to be profound.
And it is my firm opinion, that whoever is pos
sessed of time for study and reflection on the
working, the destination, and the end of Free
masonry, will find himself in a position that will
yield an ample fund of satisfaction and delight.”
“Perhaps, then, you will be kind enough to
A PHILIPPIG on nsunxnnnnss. 817
inform me,” the Candidate inquired, “what

course it will be expedient to pursue in the study
of those principles you so strongly recommend,
and where a\ tyro may profitably commence his
researches ; for Ipresume you will scarcely approve
of a course of desultory reading.”
“ Beading be hanged!” the Captain shouted,
with a gratuitous sneeze. “Who the would
read when he has got such stuff as this before
' him? Fill your glasses!” And he suited the
action to the word by filling his own. “Toby,
Toby! Here, boy!” And he drained his glass,
and with a supplementary snort he sank back in
his chair. Bro. Gilkes seemed disconcerted. He
tried reproof.
“Have you read,” he said, addressing himself
to me, “have you ever read the address of Bro.
C. Bathurst, J.G.W. of the York Grand Lodge,
which he delivered before an assembly of the
Society on St John’s Day, 1726, at Merchant’s
Hall in that city?” ‘
“ I have,” I replied.
“ You remember, then, his philippic on drunken
ness, where he says that the different humours
that,drink produces in English society proceed
from the different mixtures of foreign blood that
circulates in us. We sit down all friends, acquain
tances, and neighbours; but after two bottles,
you see a Dane start up and claim the kingdom
as his own; a Saxon drinks up the whole quart,
and swears he will dispute that with him; a
Norman tells them both he will assert his liberty ;
318 run DISCBEPANCIES or FREEMASONRY.
and a Welshman cries out that they are all

foreigners and intruders of yesterday, and beats
them out of the room. I wish I could not say
that I have sometimes observed the same thing
in our own most amicable Society of Freemasons.”
Having said this, he looked hard at the Cap
tain; but alas! he was fast asleep. Seeing,
therefore, that reproof was useless, he replied at
once to the Candidate’s question. “Certainly
not; for although much general information may
undoubtedly be derived from such a course, you
cannot acquire a complete idea of the system of
Masonry without pursuing some regular plan.
You might as well attempt to read Horace or
Juvenal before you had mastered the accidence."
“ And that plan you are willing to communi
cate?” said the Candidate, inquiringly.
“ To be sure I am. What did I come here for,
but to instruct and improve the brethren in
Masonry. In consequence of the loose and
doubtful manner in which our traditional know
ledge has been handed down to us through count
less ages, the Masons of the present day differ
widely on the interpretation of our symbols and
Landmarks ; but this admission must not be con
sidered as constituting any imperfection in the
system, because the very same argument may be
advanced against our holy religion; for'our best
and most learned divines are not agreed on the
abstruse doctrines of predestination and free-will,
the operation of grace, the regenerating eflicacy of
baptism ”
z
UNIFORMITY OF WORKING. 319
“ Wherein I was made,” the Captain muttered

in his sleep, “ a member of Christ”
“ and other matters, which have in all
ages divided the Christian Church against itself.
The only direction given by our Grand Lodge is,
that the Masters of Lodges shall adhere to the
ancient Landmarks of the Order. In other
respects, a full latitude is allowed to private inter
pretation; and the Grand Master, in 1819, pro
nounced ex cathedra, as his deliberate opinion,
that every Master of a Lodge is at liberty to
deliver his Lectures in any language which may
be suited to the character of the Lodge over
which he presides; and this decision was com
municated to the Craft in the Quarterly Circular
of the Grand Lodge, dated December 1, 1819.”
“A most liberal concession,” the Merchant
observed, “but destructive, I should think, of
uniformity.”
“Yet notwithstanding this extensive privilege,”
I hastened to say, lest the Candidate should
imbibe an erroneous idea of the utility of a pre
scribed form of working, “ a perfect knowledge of
the current Lectures of the Lodge, in the study of
Masonry, is indispensable as a primary considera
tion, for without this preliminary preparation no
satisfactory progress can be made.”
“Our brother’s observation is correct,” said
Bro. Gilkes, “for it is on these Lectures that all
your future researches must be based; and after
they are perfectly attained, your next step should
be to compare them with former rituals, par
320 THE DISCREPANCIES OF FREEMASONBY.
ticularly that of Preston, which I prefer to the

formula now used in our Lodges and authorised
by the Grand Lodge. When you have tested the
respective merits of all the Examinations and
Lectures at your command, then you would derive
a considerable increase to your Masonic know
ledge by pursuing the course I shall now recom
mend.”
“ I am all attention,” the Candidate interposed;
and the Captain, awaking from his nap, ejacu
lated, “ Bother! ” and refreshed himself from
the bowl, crooning out as he did so, “ Tobacco
is an Indian weed; ” and he would have finished
the song, if his friend the Merchant had not
stopped him by placing his hand before his mouth,
and saying, “Now, Captain, if you will not be
quiet, I shall remove the bowl to the other end of
the table.”
“ Belay ! belay! ” the Captain exclaimed. “ Out
of the house of bondage.”
But the threat was potent, and obeyed without
demur, and Bro. Gilkes proceeded with his
illustration.
“Examine the Lodge Lectures seriatim, and
carefully note the particular subjects that require
explanation; and after referring to other rituals,
search the legitimate publications on Masonry,
and in some or other of them you will be sure to
find the information you are in need of.”
“Example is better than precept,” said the
Candidate. “Will you favour us by instancing a
particular case ? ”
'rnn rom'rs EXPLAINED. 321
“With all my heart. In the first clause and

section of the first lecture, mention is made of
certain PoIN'rs. Now on this subject your pre
liminary inquiry will be—What is a point? The
answer to this question appears simple enough;
but,' in the science of Freemasonry, the point
involves so many different considerations, that it
becomes complicated, and, it may be, somewhat
diflicult of solution.” ,
“ How so? ” the Candidate inquired.
“ Why, thus. What is a point? If you turn
to the lecture of the Second Degree, you will find
that a point or dot, as connected with a line, a
superficies, and a solid, forms the first principle of
the Pythagorean Triangle, and by the multiplica
tion of which all combinations of form or number
are generated; and of all geometrical points, the
centre, from which the circle proceeds, is the most
perfect, as bearing an equal relation to every part
of the circumference.”
“ This is clear enough,” said the Student, “ and
may be understood without the aid of Free
masonry. But I wish to be informed what it is that
can render such a simple proposition abstruse?”
“ The complexity of the details which the point
embraces in the system of Freemasonry,” Bro.
Gilkes replied. “In addition to the geometrical
point, we have a great variety of other points ; as,
for instance, the first point, the cardinal points,
the points of entrance, the points, parts, and
secrets of the Order, the Master’s point, the
Warden’s point, the chief point, the principal
x
point, the particular point, the right point, the

original and standing paints, the traditional point,
the proper points, the points of fellowship, the
point within a circle, &c., all of which are of great
importance, and require to be distinctly under
stood by every brother who emulates the character
of a bright Mason.”
“ Which we all do,” our host observed; “and
yet we should doubtless cut but a sorry figure if we
were to undergo a critical examination on this intri
cate subject, unless we have the advantage of being
enlightened by so gifted a brother as yourself.”
Bro. Gilkes smiled, and said—“ I admit that
the subject is to me an interesting one, and I
shall therefore have\ much pleasure in complying
with your request. In the Lectures of Dunckerley,
a leading question is—What is the first point in
Masonry ? which is answered thus—T. l. k. b. a. b.
This illustration will be understood by every ini
tiated brother.”
“The cardinal points of Masonry,” the Lieu
tenant suggested. ‘
“ Oh,” said the Student, “everybody under
stands them.”
“ If they can box the compass,” the Captain
added.
“The cardinal points have been already copi
ously discussed,” said Bro. Gilkes; “but I may
further explain, that they are simply the four
intersections of the horizon with the meridian and
the prime vertical circle; and therefore coincide
with the four cardinal regions of the heavens, and
are ninety degrees distant from each other.”
THE TWELVE TRIBES or ISRAEL. 323
“ You are mystifying me, I confess,” said the

Candidate, “ with all these complex notions about
a simple point. It verifies the title of one of
Shakespeare’s plays, and appears to be mac/e ado
about not/ting. If you confine your illustrations to
an isolated part of the subject, I shall be better
able to understand you.”
“ I will endeavour to do so. The first mention
of points in our present Lectures are those of
entrance, which are three in number, and reputed
to include the whole ceremony of initiation ; the
first being the preparation, the second admission,
and the third O.B. But if you turn to a pre
ceding ritual, you will find that this triad of
points is but an imperfect condensation of four
triads, or twelve points, which were contained in
the old York Lectures, as symbolical of the same
ceremony, and they were referred to the twelve
tribes of Israel.”
“ But,” the Surgeon interposed, “you will
excuse me if I venture to assert, that our triad of
points does include all the ceremony of initiation.”
“The essentials,” Bro. Gilkes quietly added,
“but not the details. In the ritual to which I
have referred, the first point was called Reuben,
and was expressive of the opening of the Lodge,
because he was the first-born of the twelve tribes
of Israel; the second was called Simeon, sym
bolical of the preparation of the candidate; the
third, Levi, referred to the reporting at the entrance
of the Lodge; the fourth, Judah, to the entering
or introduction of the candidate upon the holy
ground ; the fifth, Zebulun, to the prayer; the
O
324 THE mscsursxcrns or FREEMASONRY.
sixth, Issachar, to the circumambulation; the

seventh, Dan, to the advance of the candidate from
west to east; the eighth, Gad, to the 0.3. ,- the
ninth, Asshur, to intrusting him with the signs,
words, and tokens; the tenth, Naphthali, to his
investiture; the eleventh, Joseph, to his being
placed at the north-east angle of the Lodge; and '
the twelfth, Benjamin, to the closing of the Lodge,
because he closed up the womb of his mother, being
the last and youngest of the sons of Jacob. Here
we have all the details in the working of a Lodge.”
“ If your illustrations are all as interesting as
this,” the Candidate observed, “ I anticipate a
fund both of instruction and amusement from my
initiation. You have suflicient authority for this
interpretation, I presume.”
“ Our authority is from the old Masons of the
city of York, where the science has flourished ever
since the tenth century of Christianity; and they
gave them the distinctive appellation of original
and standing points, because they were reputed to
constitute the basis of the entire system, and
without which no person can be legally initiated
or received into the Order. Hence it appears
indispensable, notwithstanding the veto of Dr
Hemming and his coadjutors, that every person
must go through all these twelve forms, not only
in the first, but in all succeeding degrees, or his
initiation, passing, and raising will be imperfect,
and he will be a Mason only in name. And I
may further add, thatithe Lectures of all the three
degrees were arranged according to the terms of
these original and standing points.”
THE rom'rs or ENTRANCE. 325
“ In the Examination used by Sir C. Wren,” I

_ subjoined, “the points of entrance are thus illus
trated :
“ ‘ Ex. Give me the points of your entrance.
“ ‘ RES. Give me the first and I’ll give you the second.
“ ‘ Ex. I hele it.
“ ‘ RES. I conceal it.
“ ‘ EX. What do you conceal T
“ ‘ RES. All secrets and secrecy of Masons and
Masonry, unless to a true and lawful brother, after due
examination, or in a just and worshipful Lodge of brothers
and fellows well met.’
“The points of entrance retained this form
amongst the adherents of the Southern Grand
Lodge till the union in 1813.”
We were interrupted by a sudden exclamation
of the unsocial word, “ Zounds! ” and after a
pause—“ What’s that for?” from the Lieutenant.
“ All right! ” the Captain replied ; “ luff, boys,
luff! ” while the Lieutenant was observed to be
industriously chafing his leg with his right hand.
At length it appeared, on explanation, that the
Captain, being in nubibus, and half asleep, dreamt
of an imaginary Toby stealing a visionary piece
of bullock’s liver, and was at that very moment
enjoying his clandestine banquet under the table;
and in attempting to dislodge him, his master had
given the Lieutenant a violent kick on the shin
bone. He was sorry for it, he said, but flesh and
blood couldn’t stand the abstraction of that deli
cious frizzle which he had set apart for his own
private delectation. After being admonished, with
some appearance of irritation, by our excitable host,
the Captain filled his glass, drank the Lieutenant’s
326 THE DISCREPANCIES OF rnnnrmsoxnr.
good health, and quietly resumed his nap, while I

proceeded in my explanation.
“ In the same Examination, other points are
noticed in this form :—
“ ‘ Ex. Where is the Master’s point?
“ ‘Res. At the east window, waiting the rising of the
sun to set his men to work.
“ ‘ Ex. Where is the Warden’s point ?
“ ‘ RES. At the west window, waiting the setting of the
sun to dismiss the entered apprentices.
“ ‘ Ex. How many particular points appertain to a free
and accepted Mason’!
“ ‘ REs. Three.
“ ‘ Ex. Their names 1
“ ‘ RES. Fraternity, Fidelity, and Taciturnity.
“ ‘ EX. What do they represent 2
“ ‘ RES. Brotherly Love, Relief, and Truth among all
right Masons.’ ”
“These latter,” Bro. Gilkes added, “in the
Prestonian Lectures, are included in the triad of
(1) Chief point; (2) Principal point; and (3)
Point within a circle; and refer (1) to the duty
of a Mason to secure his own happiness by pro
moting that of others; (2) to brotherly love,
relief, and truth; (3) to an individual Mason
circumscribed within the circle of duty under the
direction of the two parallel virtues of Justice and
Mercy. This latter symbol has been variously
interpreted in different rituals. In the formula at
present authorised by the English Grand Lodge,
the two parallel lines are referred to Moses and
Solomon, and in every other code of Lectures that
exists in any other country at the present day,
they represent the two St Johns.”
“ In Hemming’s Lectures,” our host observed,
TRADITIONAL AND REMARKABLE POINTS. 327
“the principal points are explained to be four,

which refer to the ceremony of initiation, and are
denominated, from so many parts of the human
body, the Guttural, Pectoral, Manual, and Pedal.
They allude to the four cardinal virtues, Temper
ance, Fortitude, Prudence, and Justice.”
“ In Dunckerley’s Lectures,” I said, “they were
not termed principal points, but original signs.”
“The proper points named in ancient times,”
Bro. Gilkes continued, “ were five in number,
viz., Foot pointed to foot, knee to knee, hand to
hand, heart to heart, and ear to ear. These,
although they have undergone essential alterations
in modern times, are now called the five points of
fellowship.”
“An old formula in my possession,” I inter
posed, “speaks of two other triads of points, the
one called traditional and the other remarkable,
in these words: What. are the three traditional
points ? The first comprehends oral communication,
together with a competent knowledge of our forms
and ceremonies; the second includes the secrets
and Landmarks; and the third, types, symbols, and
allegories; all of which every good Mason ought
perfectly to understand himself, and be able to
explain to others when advanced to the chair of
the Lodge. The remarkable points are thus ex
plained in the same ritual :—
“ ‘At your initiation how were you apprised of your
solemn engagements as a Mason ’!
“ ‘ By three remarkable points.
“ ‘ Give me the first.
“ ‘That Masonry being free, requires a freedom of in
clination from every candidate for its mysteries.
328 THE nrsonnrsxoncs or FREEMASONRY.
“ ‘ Explain the second.

“ ‘That Freemasonry is founded on the purest principles
of virtue and philanthropy.
“ ‘Will you favour me with the third '?
“ ‘With pleasure, R. W. Sir. I was told, that, in order
to confine its privileges to worthy men, and to them only,
vows of fidelity were required, guarded by a proviso that
they be not inconsistent with any law, human or divine.’ ”
“And to conclude this copious dissertation on
the Masonic points,” said Bro. Gilkes, “ I would
observe,that in a higher degree (MASTER IN ISRAEL),
we find five points of felicity—(l) To walk ; (2) to
pray; (3) to intercede ; (4) to love ; and (5) to assist -
your brethren so as to be united with them heart
and hand. In the same degree are five points of
exactness, which refer to the five steps in advancing
to the throne of Solomon to receive the QB.”
“ Proceeding with the Lectures on this plan,”
our gifted brother continued, “ you will find some
mention of a KEY, which is said to be equally
singular in its construction and its operation, and
it is further said to be suspended by the thread of
life within an arch of bone. Now, in investigating
the nature and destination of this key, the ancient
rituals describe it as being placed in a safe deposi
tory, which is sometimes described as abone bone
box, that neither opens nor shuts without ivory
keys; at others, abox of ivory, or cabinet of know
ledge, &c.”
“In the formula used by Sir Christopher
Wren,” I observed, “ it is thus described :—
“ ‘ Have you the key of the Lodge '5
“ ‘Yes, I have.
“ ‘ What is its virtue l .
THE BONE BOX AND TOW-LINE. 329
“ ‘ To open and shut—to shut and open.

“ ‘ Where do you keep it’!
“ ‘ In an ivory box between my tongue and my teeth, or
within my heart, where all my secrets are kept.
“ ‘ Have you a chain to the key?
“ ‘ Yes, I have.
“ ‘ How long is it 2
“ ‘ As long as from my tongue to my heart.’ ”
“ Keep your tongue from picking and stealing,”
said the Captain, awaking from his sleep, “and
your hands from evil-speaking. It’s a diflicult
navigation, Toby, boy! ”
“Desaguliers explains it thus,” Bro. Gilkes
continued :——
“ ‘Where do you keep your secrets ?
“ ‘ Under my left breast.
“ ‘ Have you any key to those secrets ?
“ ‘ I have.
“ ‘ Where do you keep it 'i
“ ‘ In a bone bone box, that neither opens nor shuts
without ivory keys.
“ ‘ Does it hang or does it lie 2
“ ‘ It hangs.
“ ‘ What does it hang by ?
“ ‘ A tow-line, nine inches or a span.
“ ‘What metal is it made of 'l ’ ”
“ Excuse my interruption for a moment,” Bro.
Gilkes interposed; “but Dr Anderson, in his
Defence, has given such an admirable illustration
of this passage, that I cannot forbear presenting
it to your notice. ‘A part of the Mason’s Cate
chism,’ he says, ‘has given occasion to a great
deal of idle mirth and ridicule, as the most trifling
and despicable sort of jargon that men of com
mon sense ever submitted to. The bone box§and
the tow-line have given wonderful diversion. I
330 THE mscnnrsxcrns 0F FREEMASONRY.
think there are some verses in the last chapter

of the Book of Ecclesiastes which in some manner
resemble this form of expression. I shall trans
cribe them, with the opinion of the learned upon
them, without making any particular application.
The passage is as follows: ‘In the day when the
keepers of the house shall tremble, and the grinders
cease because they are few, and those that look
out of the windows be darkened, and the doors shall
be shut up in the streets, when the sound of the
grinding is low, and he shall rise up at the voice
of the bird, and all the daughters o]’ music shall be
brought low; or ever the silver cord be loosed, or the
golden bowl be broken, or the pitcher be bro/zen at the
fountain, or the wheel broken at the cistern.’ The
expositors upon these verses are almost unanimous
in their opinion that they ought to be thus ex
plained: The keepers of the house are the
shoulders, arms, and hands of the human body;
the grinders are the teeth; those that look out at
the windows are the two eyes; the doors are the
lips ; the streets are the mouth; the sound of the
grinding is the noise of the voice; the voice of
the bird is the crowing of the cook; the daugh
ters of music are the two ears ; the silver cord is
the string of the tongue ; the golden bowl is the
pia mater ; the pitcher at the fountain is the heart,
the fountain of life ; the wheel is the great artery;
and the cistern is the left ventricle of the heart.”
“ I think,” said the Student, “that Homer has
a passage with a similar reference
“ ‘ Avbpos 6e l/IUX\I] 'lrahw eh06“! ov're )VULGT’I],
Oub" ehm-1], e1reL up Kev aneupe'raL spKos ofiovrwv.’ >
—ll. ix. v. 403.
THE SYMBOL OF THE KEY. 331
“ But the soul of man returns no more, nor can

it be acquired nor caught after it has passed over
the barrier of the teeth.”
“These illustrations are worthy to be remem
bered,” Bro. Gilkes continued. But to proceed
with our discussion. Dunckerley more copiously,
but to the same purpose, extends the comparison
thus :—
“ ‘ How are Masonic secrets acquired?
“ ‘ By the help of a key.
“ ‘ Is that key said to hang or lie’!
“ ‘ It is said to hang and not to lie.
“ ‘ Why so '9
“ ‘ Because it ought always to hang in a brother’s defence,
and never to lie to his prejudice.
“ ‘ What does it hang by ‘l
“‘ The thread of life in the passage of entrance, nine
inches or a span long, the supposed distance between the
Guttural and the Pectoral.
“ ‘ Why so nearly connected with the heart 1’ dtC.
“From one or other of these sources, you will
learn that this symbol refers to the key of a
Mason’s tongue, which ought always to speak as
well in the absence of a brother as in his presence ;
and when that cannot be done with honour, justice,
and propriety, to adopt the distinguishing virtue
of a Mason—silence.”
“I confess,” said the Merchant, “ that I had
not the most distant idea that Freemasonry was
such a comprehensive system, or that it embraced
such interesting episodes; and I feel exceedingly
gratified at being allowed the privilege of attend
ing your discussion this evening. I have ever
considered the Order merely as a harmless
institution, which provided the means of whiling
away a vacant hour on a long and dreary winter's

evening. And I believe, also, that the brother who
invited me to join the Lodge entertains no higher
opinion of it.”
“ Your estimate of Masonry will still improve,
you may believe me,” Bro. Gilkes replied, “when
you have gone through the entire Lectures on this
plan, which will not be accomplished in a week,
nor a month, nor a year. But if you possess
suflicient resolution to persevere, you will un
doubtedly succeed in establishing a sound system
in your mind, which will enable you to converse
learnedly and authoritatively on any Masonic
subject, and qualify you to execute the chief
oflice of a Lodge, with credit to yourself and
benefit to the Society. You may then profitably
read—read—read—everything you can lay your
hands on ; and it will be a matter of indifference
where you begin, so long as you read with atten
tion, which, after such a course of preparatory
discipline, you can scarcely fail to do; for your
love of Masonry will by that time have become a
passion, and convert every new acquisition into a
source of pleasure and unmixed delight."
“You should not omit to mention,” I inter
posed, “that during the studies of Masonic
doctrine, an attention to discipline should be by
no means disregarded. The Constitutions of the
English Craft contain the laws by which its
principles are regulated and its purity preserved,
and they should occupy a share of the student’s
attention. No one can be a good Master who is
ignorant of the system of Masonic government;
v
THE CONSTITUTIONS A SAFE GUIDE. 333
nor will he ever be able to rule a Lodge with

propriety and success, unless he has some general
knowledge, at the least, of the laws that have
been promulgated by authority for the government
of private Lodges. The Constitutions are the
only sure guide in cases of doubt and difliculty ;
and when disputes arise amongst the brethren,
they constitute the best and safest pilot to enable
the W. Master to weather the storm; and if
firmly maintained and enforced, without any
exhibition of fear, favour, or partiality, will be
sure to land him triumphantly in the haven of
public approbation.”
“ Of course, then,” the Candidate observed,
“these laws or constitutions contain ample provi
sions to ensure amongst the members a regular
and strict performance of their duties.”
“Duties be hanged!” the Captain exclaimed,
once more arousing himself from his nap; “ we
want no duties but to charge the glasses and
drink them off; ” and he suited the action to the
word; cleared his head by sundry sternutations,
and composed himself quietly to sleep.
“ No human laws,” Bro. Gilkes replied, “can
be absolutely perfect; but I may add, that our
regulations are so stringent and effective, that
they seldom fail to produce the desired effect.
For instance, what can be better calculated to
preserve order than the following rules? ‘No
brother shall speak twice on the same question,
unless in explanation, or the mover in reply.
Every one who speaks shall rise and remain
standing, addressing himself to the W. Master,
nor shall any brother presume to interrupt him

unless to address the Master to order, or the
Master himself shall consider it necessary to call
him to order; but after he has been set right, he
may proceed if he observe due order and decorum.
If any member shall have been twice called to
order for transgressing the rules, and shall never
theless be guilty of a third offence at the same
meeting, the W. Master shall peremptorily com
mand him to quit the Lodge for that meeting.’ ”
“ These arrangements,” the Candidate remarked,
“are exceedingly judicious, and, if strictly ob
served, I have no doubt but they would effect the
intended purpose.”
“ You are right,” said the Student, “for
nothing could better promote the interests of a
grave institution like Freemasonry than these
ordinances. Auxilia humilia firma consensus
facit.”
“\Vhich means” said Bro. Gilkes, inquir
ingly.
“ The only contention amongst Masons shall be,
Who better can work and who better agree,”
the Surgeon replied. “And accordingly we find

that the Order is becoming daily more popular,
because its worthy members regulate their con
duct out of the Lodge by the rules and precepts
which operate so harmoniously within its walls.”
“The conclusion of the whole matter,” said
Bro. Gilkes, “may be briefly stated thus, and I
cut it short because Low Twelve approaches, and
it is time to use the right point of a Mason.
During the first year after your initiation, you
fi
CONCLUSION OF THE WHOLE MATTER. 035
should be content either to remain in silence, or

with asking that you may have, with seeking that
you may find, and with knocking that the door of
knowledge may be opened to admit you within the
precincts of the sacred portico. It will be profit
able for you, during that period, to sit at the feet
of Gamaliel, as St Paul did many centuries ago,
and humbly receive the instruction which beams
from the seat of Wisdom, without being ambitious
of a higher place in the Lodge, until you have
learned how to conduct yourself as a disciple.”
“ Supposing this probation to have been success
fully encountered,” the Candidate asked, “and
passed in an exemplary manner, what follows?”
“Ay, what follows?” the Captain stammered,
with his eyes half shut. “Think of this when
you smoke tobacco;” and as the bowl was
exhausted, he roared out for brandy.
“ Why, it follows that your character as a
Mason will be enhanced, and you will speedily
rise out of the ranks to some subordinate office, or
it may be to a seat in the south or west, and then
you will be competent to offer instruction and to
give advice; and as the Senior Warden, you will
be authorised to preside over the Lodge in the
absence of the W. Master. And having thus
given your mind to study and contemplation, your
matured opinions will be entitled to respect, and
you may look forward with confidence to the
moment when your brethren will pay the highest
tribute in their power to your merit, by placing
you at the helm of affairs as the W. Master of the
Lodge.”
“You will also observe, my good friend,” I

said, “that the capacity of a candidate for place
and power, or, in other words, for a high office in
the Lodge, can only be estimated from his ante
cedents, for who would back a losing horse?
Experience is the touchstone of merit. And I
can assure you, that unless you prove yourself
zealous and attentive to the preliminary duties of
the Lodge, by being constantly present, uniformly
diligent and obedient, and anxious on all occasions
to improve yourself in Masonry, you will never be
fit for a leader; nor is it likely that your fellows
will confer upon you that most unmistakable
token of their confidence—the uncontrollable power
of regulating their proceedings.”
“And lastly,” Bro. Gilkes concluded, “ I would
impress it firmly on your mind, that whoever
accepts the oflice of W. Master, stakes his reputa
tion and character as a Mason on maintaining
and preserving the status and prosperity of the
Lodge during his term of oflice ; and both will be
grievously imperilled if, by supineness, mismanage
ment, or any other influential cause, the com
munity which have intrusted their vital interests
to'his charge shall find reason to repent of their
choice. \ And so, brethren, I give the right word
and right point of a Mason—AD1EUl ”
And the party broke up.
PRINTED BY BALLANTYNB AND COMPANY

EDINBURGH AND LONDON \
Just Published, in one handsome crown 81:o \volume, cloth, with Diagrams,
price 68., post free (foreign postage extra, weight 1 lb.)
THE PYTHAEOREAN.TRIANGLE;
y
THE SCIENCE OF NUMBERS.

BY rHE REV. G. \OLIVER, D.D.
TABLE OF CONTENTS.
PREFACE.
INTRODUC'rION.—The Pythagorean Triangle explained, with a Disserta
tion on the Peculiarities of MAsoNIc NUMBER.
CHArrER I.—AThe Monad or Point discussed as the Origin of all Calcu
lation. (The Point, Monad, Unity, or the NUMBER ONE.)
CHArTER Il.—The Duad, or Line, exemplified. (The Line, Duad,
Duality, or the NUMBER Two.)
CHArTER IIl.—Illustration of the Triad or Superfice. (The Superfice,
or Equilateral Triangle, Triad, Ternary, or the NUMBER THREE.)
CHArTER IV.—-Progressive Generation of the Tetrad or Solid, repre
senting FIRE. (The Solid, Tetrad, Quaternary, or the NUMBER
FoUR.)
CHAPTER V.—Geometrical Application of the Pentad or Pyramid,
representing WATER. (The Pyramid, Pentad, Quincunx, or the
NUMBER FIVE.)
CHAr'rER VI.—lnfinite Divisibility of the Hexad or Double Tri
angle, representing EAR'rH. (The Double Triangle, Hexad, Hexa
gon, or the NUMBER SIx.)
CHAPTER VlI.—Remarkable Properties of the Heptad. (The Hepta
gon, Heptad, Septenary, or the NUMBER SEVEN.)
CHAPTER VIII-—Mysterious References of the Ogdoad or Cube, repre
senting AIR. (The Cube, Ogdoad, Octaedron, or the NUMBER
EIGH'r.)
CHArTER IX.—Ancient Superstitions attached to the Ennead or Triple
Triangle. (The Ennead, Triple Triangle, Nonagon, or the NUM
BER NINE.)
CHArTER X.—The Perfect Nature of the Decad or Circle, and the
Application of the Dodecaedron as a Representation of the
System of the Universe. (The Circle, Decad, Panteleia, or the
NUMBER TEN.)
Y
l0
FROM DR OLIVER’S PREFACE.

“When we hear, therefore, of ancient quaint phrases,
whether in general literature or in Freemasonry, being swallowed up
and lost in the undeviating march of scientific and moral improve
ment, and the substitution of others which are more in accordance
with the usages of a polished era, we are not to be surprised at such
occurrences, nor complain, as many worthy Masons of the old school
are apt to do, of modern innovations; as if the Institution were
- expected to stand still, and remain exempt from the inevitable law of
mutation, to which all human sciences are exposed. . . . During
these gradual improvements, the doctrine of Masonic Nmunsn slowly
but certainly progressed in every successive formula, until it reached
its acme in the year 1814, by the introduction of all those scientific
numeral phenomena which are deduced from a philosophical considera
tion of the Prrnaconsau Tnraucns.
“ It is a remarkable fact, that although the Institution of
Freemasonry is based upon the Science of Numbers as enunciated in
the Pythagorean Triangle, we have no authorised Lecture to illustrate
its fundamental principles or to display its mysterious properties. At
every step we find a triad reference, but the reasons why this occurs
are not satisfactorily explained. The monad, the duad, the triad, and
the tetrad, meet us at every turn ; and though these numbers consti
tute the foundation of all arithmetical calculations, the Candidate is
not fully instructed how they operate or in what manner they ought to
be applied.
“ The subject is one of surpassing interest to the free and
accepted Mason, particularly if he be a lover of general science.
At my first initiation, I soon discovered the numerical peculiarity by
which the Order is distinguished, and wondered that the Lectures con
tained such a meagre explanation of this extraordinary fact. Being some
what add‘icted to mathematical studies, I took an intense interest in the
pursuit, and, during a course of miscellaneous reading, made various
collections on the subject of numbers, simple and compound, which I
found invaluable when I became the Master of a Lodge. . . . What
ever I read contributed to my store, . . . and even when I made no
notes, 'I was steadily amassing materials for future use in the peculiar
walk of Masonic literature which I was destined to pursue. . . . This
treatise has been several years in hand, and I hope it will afford
amusement and instruction to the assiduous Mason who consults its
pages with the sober intention of improving his knowledge, by acquir
ing a store of additional facts which may assist his investigations into
the more abstruse arcane. of Masonic Numbers.”
Important New Masonic Work.
THE ROYAL
MASONIG GYGLOP/EDIA
HISTORY, ltITES, SYMBOLISM, AND BIOGRAPHY.
EDI'rED BY
KENNETH R. H. MACKENZIE, IX"
(“ CRYrrONYMUS ").
LONDON :
BRO. JOHN HOGG, 15A PATERNOSrER Row.
B‘IU'REIUBS'PLH
MI "I l NIH
b89073085714a
B‘lU73DB57LH
B89073085714A

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This is a reproduction of a library book that was digitized

by Google as part of an ongoing effort to preserve the

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BROTHER GILKES AND OTHER EMINENT MASONS,

REV. G. OLIVER, D.D.

“ Jucundi acti labores."—C1cmo.

with ﬂumsruus iBiagramz.

THIS posthumous work by the late Rev. G.

LONDON, November 1875.

THE plan of the following work was originated in

If, therefore, this great poet considered nine

years a suﬂicient period to enable an author to

topography, or boating, or antiquities, or any

ing others to do what he has signally proved him

zealously aspire to improve in Masonical know

enlighten the Craft are unintelligible to the

propositions. But this does not in reality impugn

mind. The friends of Job intended to give him

Under these circumstances, it is conceived that

for in small country places he must perforce take

The times in which we live are fortunately

conﬁrmed—if it is to be proved false and ground

away in disgust, and pronounces Freemasonry

appeared to stand in the way of improvement, and

16 THE DISCREPANCIES 0F FREEMASONRY.

cenna, Geber, Lully, and all the sages who hoped

sion of the system, and its adaptation to the grow

to wait for the result; and when it comes, it will

The life of the vegetable creation is limited to

for ever ; and that is JEHOVAH, T. G.A. O.T. U. Can

last century, in the absence of any hypothesis urg

soil is not barren, but in a high state of produc

the liberty of pointing out its anomalies, that the

the adoption of some such measure be considered

Grand Lodge, at a general meeting especially

genial effect on the taste, literature, and morals

importance to the well-being of the Society should

2. Applications without end have been received

diﬂicult subject of Masonic universality; for I

particulars of his history, real and traditional?

41. \Vo frequently hear the “York Lectures”

And we shall so far encourage contradiction, as

Spurious Rituals. The Legend.

“With matters as they were—but now are not—I deal freely

U good friend and brother, you are wrong

“Have you read Hutchinson’s ‘Spirit of Ma

In his inquiries after Masonic information,

irregular in his actions, that his good designs.

The company, besides myself and Bro. Gilkes,

a brother in his Masonic studies. Such imposi

phlet to dip so deeply into their proﬁts,” the

“A divine act of retributive justice,” said the

“I am afraid,” Bro. Gilkes observed, “that

to speak or write of this secret without he has

are not authentic,” said the Surgeon, “although

“The origin of the Society called Freemasons

of the Treasurer-General, and appropriated to such

for the.future, at the making or admission of a