The Builders: A Story and Study of Masonry

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its keeping the same simple, eloquent emblems which, as we have seen, are older than the oldest living religion, which it received as an inheritance and has transmitted as a treasure. Whatever we may think of the legends of Masonry, as recited in its oldest documents, its symbo

was very like that of the churches built at Hexham and York in England, and those of the Ravenna, also nearly contemporary. They may not have been actually called Free-masons as early as Leader Scott insists they were,[65] but they were free in fact, traveling far and near where there was work to do, following the missionaries of the Church as far as England. When there was need for the name

of the greatest artists of the age. Moreover, its symbols were wrought into stone long before they were written on parchment, if indeed they were ever recorded at all. Efforts have been made to rob those old masters of their honor as the designers of the cathedrals, but it is in vain.[66] Their monuments are enduring and still tell the s

is today, albeit not so freely expressed. Science itself, as well as religious ideas deemed heretical, sought seclusion; but the human mind was alive and active none the less, and a great secret order like Masonry, enjoying the protection of the Church, yet independent of it, invited freedom of thought and faith.[68] The Masons, by the very nature of their art, came into contact with all classes of men, and they

dissolution of the monasteries, and the advent of Puritanism, did the Church greatly influence the order; and not even then to the extent of diverting it from its original and unique mission. Other influences were at work betimes, such as the persecution of the Knights Templars and the tragic martyrdom of De Molai, making themselves felt,[69] and Masonry began to be suspected of harboring heresy. So tangled were the tendencies of that

body of quaint and curious writing, both in poetry and prose, describing the Masonry of the late cathedral-building period, with glimpses at least of greater days of old. Of these, there are more than half a hundred-seventy-eight, to be exact-most of which have come to light since 1860, and all of them, it would seem, copies of documents still older. Naturally they have suffered at the hands of unskilled or unlearned copyists, as is evident

d oldest of the records is known as the Regius MS which, owing to an error of David Casley who in his catalogue of the MSS in the King's Library marked it A Poem of Moral Duties, was overlooked until James Halliwell discovered its real nature in 1839. Although not a Mason, Halliwell was attracted by the MS and read

e Adelstonus day," who is said to have called an assembly of Masons, when fifteen articles and as many points were agreed upon as rules of the craft, each point being duly described. The rules resemble the Ten Commandments in an extended form, closing with the legend of the Four Crowned Martyrs, as an incentive to fidelity. Then the writer takes up again the question of origins, going back thi

en! so m

e all fo

l good will; so much so, that both Gould and Albert Pike think it points to the existence of symbolic Masonry at the date from which it speaks, and may have been recited or sung by some club commemorating the science, but not practicing the art, of Masonry. They would find intimation of the independent existence of speculative Masonry thus early, in a society from whom all but the memory or tradition of its ancient craft had departed. One hesitates to differ with wr

anuscript which forms the second part. For the two are quite unlike in method and style, the first being diffuse, with copious quotations and references to authorities,[72] while the second is simple, direct, unadorned, and does not even allude to the Bible. Also, it is evident that the compiler, himself a Mason, is trying to harmonize two traditions as to the origin of the order, one tracing it through Egypt and the other through the

in, and the other from Seth. Jabal and Jubal, we are told, inscribed their knowledge of science and handicraft on two pillars, one of marble, the other of lateres; and after the flood one of the pillars was found by Hermes, and the other by Pythagoras, who taught the sciences they found written thereon. Other MSS give Euclid the part here assigned to Hermes. Surely this is all fantastic enough, but the blending of the names of Hermes, the "father of Wisdom," who is so supreme a figure in

d given to Masons; and that Solomon taught them their usages differing but slightly from the customs now in use." While allusion is made to the master-artist of the temple, his name is not mentioned, except in disguise. Not one of the Old Charges of the order ever makes use of his name, but always employs some device whereby to conceal it.[74] Why so, when the name was well known, written in the Bible which lay upon the altar for all to read? Why such reluctance, if it be not that the name and the legend linked with it had

on's New Atlantis. Here is a body of tradition uniting the Egyptian Mysteries with the Hebrew history of the Temple in a manner unmistakable. Wherefore such names as Hermes, Pythagoras, and Euclid, and how did they come into the old craft records if not through the Comacine artists and scholars? With the story

l which existed in some long-past time, and, as regards the organisation and nomenclatur

about 1696, supposed to have been written in the year 1436, which purports to be an examination of a Mason by King Henry VI, and is allowed by all to be genuine. Its title runs as follows: "Certain questions with answers to the same concerning the mystery

particularly the skill of reckoning, of weights and measures, of constructing buildings

who were before the first men of the West, and coming with

ants, came first from the East into Phoenicia, for the convenience

aining admittance into all lodges of Masons, he learned much, and returned and dwelt in Grecia Magna, growing and becoming mighty wise and greatly renowned. Here he formed

I

he Rhine were destroyed, Chlorus, A.D. 298, sent to Britain for architects to repair or rebuild them. Whether the Collegia existed in Britain after the Romans left, as some affirm, or were suppressed, as we know they were on the Continent when the barbarians overran it, is not clear. Probably they were destroyed, or nearly so, for with the revival of Christianity in 598 A.D

Paulinus, and it is a curious fact that he is spoken of under the title of Magister, by which is meant, no doubt, that he was a member of the Comacine order, for they so described their members; and we know that many monks were enrolled in their lodges, having studied the art of building under their instruction. St. Hugh of Lincoln was not the only Bishop who could plan a church, instruct the

hrough those centuries, and their name collectively is legion. We may safely say that of all the works of art between A.D. 800 and 1000, the greater and better

to them, that the heritage of antique ages was not entirely lost, and it is only by their tradition and imitation that the art of building was kept alive, producing works which we still admire, and which become surprising when we think of the utter ignorance of all science in those dark ages." The English writer, Hope, goes further and credits the Comacine order with being the cradle of the associations of Free-masons, who were, he adds, "the first after Roman times to enr

s of castles and abbeys, for he loved Masons well." He is also said to have called an assembly of Masons at which laws, rules, and charges were adopted for the regulation of the craft. Despite these specific details, the story of Athelstan and St. Alban is hardly more than a legend, albeit dating at no very remote epoch, a

civil assembly, a part of whose legislation was a revised and approved code for the regulation of Masons, and not unnaturally, by reason of its importance to the order, it became known as a Masonic assembly. Moreover, the Charge agreed upon was evidently no ordinary charge, for it is spoken of as "the Charge," called by one MS "a deep charge for the observation of such articles

sometimes a secret ceremonial to knit more firmly the bond of fidelity. They readily became connected with the exercises of trades, with training of apprentices, and the traditional rules of art." Guild-masons, it may be added, had many privileges, one of which was that they were allowed to frame their own laws, and to enforce obedience thereto. Each Guild had a monopoly of the building in its city or town, except ecclesiastical buildings, but with this went serious restrictions and limitations. No member of a local Guild could undertake work outside his town, but had to hold himself in readiness to repair the castle or town walls, whereas Free-masons journeyed the

us buildings were founded in England, and it is at this period that we begin to see evidence of a new style of architecture-the Gothic. Most of the great cathedrals of Europe date from the eleventh century-the piety of the world having been wrought to a pitch of intense excitement by the expected end of all things, unaccountably fixed by popular belief to take place in the year one thousand. When the fatal year-and the following one, which some held to be the real date for the sounding of the last trump

ion of the tribe of Judah its symbol, strength, wisdom, and beauty its ideals; its motto to be faithful to God and the Government; its mission to lend itself to the public good and fraternal charity. Keeper of an ancient and high tradition, it was a refuge for the oppressed, and a teacher of art and morality to mankind. In 1270, we find Pope Nicholas III

luences sympathetic with the impending change felt to be near at hand. As men of the most diverse views, political and religious, were in the lodges, the order began first to be accused of refusing to obey the law, and then to be persecuted. In England a statute was enacted against the Free-masons in 1356, prohibiting their assemblies under severe penalties, but

of London Bridge, begun in 1176, and of Westminster Abbey in 1221; thus reaching back into the cathedral period. At one time the Free-masons seem to have been stronger in Scotland than in England, or at all events to have left behind more records-for the minutes of the Lodge of Edinburgh go back to 1599, and the Schaw Statutes to an earlier date. Nevertheless, as the art of architecture declined Masonry declined with it, not a few of its m

TNO

hedral Build

esign of the Master Mason, or professional architect, because the only historians were monks.... They were probably not so well versed in geometrical science as the Master Masons,

ltar. In Wurzburg Cathedral are the pillars of Boaz and Jachin, and in the altar of the Church of Doberan, in Mecklenburg, placed as Masons use them, and a most significant scene in which priests are turning a mill grinding out dogmatic doctrines; and at the bottom the Lord's Supper in which the A

d others, whose initiates and adherents traveled through all Europe, forming new communities and making proselytes not only among the masses, but also among nobles

more than probable; and a similarity may be traced between the ritual of reception in the Order of the Temple and that used by Masons, but that of the Temple was probably derived from, or suggested by, that of the Masons; or both may have come from an or

scope of the present study. One of the best brief comparative studies of the Old Charges is an essay by W.H. Upton, "The True Text of the Book of Constitutions," in that it applies approved methods of historical criticism to al

Too much, it seems to me, has been made of both the name and the date, since the fact was older than either. Findel finds the n

ne monk who died in 1360; from De Imagine Mundi, Isodorus, and frequently from the Bible. Of more than ordi

otes the fact that the form of the invocations of the Masons "differs strikingly from that of most other Guilds. In almost every other case, God the Fa

design. The Inigo Jones MS uses the Bible name, but, though dated 1607, it has been shown to be apocryphal. See Gould's Histor

dral Builders,

dependently of the author who was living in Italy; and it is significant that the facts led both of them to the same conclusions. They show quite u

Comacini, vol

Architecture

oward (A. Q. C., vii, 73). Meanwhile, Upton points out that St. Alban was the name of a town, not of a man, and shows how the error may have crept into the record (A. Q. C., vii, 119-131). The nature of the tradition, its details, its motive, and the absence of any reason for fiction, shoul

ies by Herbert and Hazlitt, leaving little for any one to add. No doubt the Guilds were influenced by the Free-masons in respect of officers and emblems, and we know that some of them, like the German Steinmetzen, attached moral meanings to their working tools, and that others, like the French Companionage, even held the legend of

Ages, by Wyatt Papworth. Cementerius is also mentioned in connection

's Day, December 27, 1561. But Sir Thomas Sackville took care to see that some of the men sent were Free-masons, who, joining in the communication, made "a very honorable report to the Queen, who never more attempted

OWCR

lodge of five Free Masons at least; whereof one to be a master, or warden, of that limit

such as are of able body, honest parentage, good

llows, and brethren here present, promise and declare, that I will not at any time hereafter, by any act or circumstance whatsoever, directly or indirectly, publish, discover, reveal, or make known any of the

an MS,