The Arcane Schools - Part 5

Part 5 of 7 (Chapters IX-X)

THE ARCANE SCHOOLS

BY

John Yarker

A bishop of Durham, circa 1295-1300 named Beke had required more than the accustomed military service from the tenants of St. Cuthbert, who pleaded the privileges of "Haly-werk folc, not to march beyond the Tees or Tyne," and Surtees explains that "Halywerk folc or holywork people, whose business, to wit, was to defend the holy body of St. Cuthbert, in lieu of all other service"<<"Hist. Durham, Genl." xxxiii.>>, are here alluded to, but of Culdee original the term implied an art origin. Sir James Dalrymple, speaking of Scotland, says, -- "The Culdees continued till the beginning of the 14th century, up to which time they contended for their ancient rights, not only in opposition to the whole power of the primacy, but the additional support of papal authority." Noted Lodges exist from old times at Culdee seats, such as Kilwinning, Melrose, Aberdeen, and as the period when this was shewn was that of the suppression of the Templars, and the Scotch generally never allowed themselves to be Pope-ridden, we have one reason why the name of Templar was continued in that country. There was everywhere a growing discontent against the Church of Rome secretly indicated, even in the art of the Masonic Sodalities. Isaac Disraeli alludes to it in his Curiosities of Literature. In his Chapter entitled, "Expression of Suppressed Opinion," he states that sculptors, and illuminators, shared these opinions, which the multitude dare not express, but which the designers embodied in their work. Wolfius, in 1300 mentions, as in the Abbey of Fulda, the picture of a wolf in a Monk's cowl preaching to a flock of sheep, and the legend, "God is my witness, how I long for you all in my bowels." A cushion was found in an old Abbey, on which was embroidered a fox preaching to a flock of geese, each with a rosary in its mouth. On the stone work and columns of the great church at Argentine, as old as 1300, were sculptured wolves, bears, foxes, and other animals carrying holy-water, crucifixes, and tapers, and other things more indelicate. In a magnificent {327} illuminated Chronicle of Froissart is inscribed several similar subjects, -- a wolf in a Monk's cowl stretching out its paw to bless a cock; a fox dropping beads which a cock is picking up. In other cases a Pope (we hope Clement V.) is being thrust by devils into a cauldron, and Cardinals are roasting on spits. He adds that, at a later period, the Reformation produced numerous pictures of the same class in which each party satirised the other.

Over the entrance to the Church of St. Genevieve, says James Grant in "Captain of the Guard" (ch. xxxiii.), at Bommel is the sculpture of mitred cat preaching to twelve little mice. There is a somewhat indecent carving at Stratford upon Avon. The Incorporated Society of Science, Letters, and Art, in its Journal of January, 1902, contains a paper by Mr. T. Tindall Wildbridge upon the ideographic ornamentation of Gothic buildings. He observes that there were Masons who possessed the tradition of ancient symbolic formula, and that whilst the Olympic Mythology is almost ignored, the "Subject being (by them) derived from the Zodiacal system," and it is, he observes, that this symbolisation, often satirical, holds place on equal terms with the acknowledged church emblems. He instances some of these at Oxford and elsewhere, one of which is the symbol of Horus in his shell, and in a second instance reproduced as a "fox" with a bottle of holy water. The altar of the Church of Doberan in Mecklenburg exhibits the priests grinding dogmas out of a mill.

In 1322 Alan de Walsingham restored Ely, himself planning and working at the building. The 1322 Will of Magister Simon le Masoun of York is printed in the Surtees Society's collection. Of 1325 is the tomb of Sir John Croke and Lady Alyne his wife at Westley Wanterleys in Cambridgeshire; upon it is the letter N, with a hammer above it, and a half-moon and six-pointed star on each side; the N is an old Mason's mark, and also a pre-Christian Persian Symbol. Of this period there is a stone-coffin lid at Thornton Abbey in Lincolnshire, which {328} has upon it a shafted floriated Greek cross, and besides the shaft a square -- religion and art united; a similar one occurs at Blidworth in Northamptonshire having upon it a square and axe. At Halsall in Lancashire is a three-step cross on one side of which is a square, and on the other an ordinary set-square. There is also in Lincoln Cathedral a gravestone of this century representing Ricardus de Gaynisburg, Cementarius, or Mason, on each side of whom is a trowel, and a square. Chartres Cathedral in France has a window containing the working tools of masons. Mr. Wyatt Papworth observes that at the end of the 13th century, and beginning of the 14th, there is mention of the Magister Cementarii and his Socii, or Fellows. There is documentary evidence of the term Freemason in 1376, and it may have been in use at an earlier date. Brother F. F. Schnitger argues, on the evidence of a Nuremberg work of 1558, that the prefix indicates a free art, as sculpture, which the ancients say that handicraft is not, but that the former is, "the use of the square and compasses artistically."<<Vide "Ars Quat. Cor." ii., p.141.>> Brother G. W. Speth advocated, with a little hesitancy, that as the travelling Masons moved about they adopted the term "Free" to indicate that they were outside, or free from, any Guild but that established under their own Constitution. It does not, necessarily follow, however, that the term "Free" had everywhere the same import.<<"Ibid" vii.>>

Scotland has many important documents. The Chevalier Ramsay, in his Paris Oration of 1737, states that James, Lord Steward of Scotland, in 1286 held a Lodge at Kilwinning and initiated the Earls of Gloucester and Ulster into Freemasonry. What authority there is for this statement no one now knows, but Tytler in his History of Scotland shows that these two Earls were present at a meeting of the adherents of Robert Bruce at Turnbury Castle, which is about 30 miles west of Kilwinning Abbey, and were concerting plans for the vindication of his claims to the Scottish throne. {329}

The rebuilding of Melrose Abbey in Scotland was begun in 1326 under King Robert the Bruce, who seems to have been a protector of the Templars. There is a legend in regard to a window which is said to have been wrought by an Apprentice who was slain by his Master out of jealousy, and the same myth applies to similar work in other countries. The structure is full of recondite symbolism both within and without; the Chapel is interpreted to represent the human body in all its parts; in Symbols there is a pelican feeding its young, and the phoenix rising from its ashes. It contains a later inscription on the lintel of the turret stairs, as follows, and there are others of like import: --

"Sa gays ye compass royn aboute,

Truith and laute do but doute,

Behold to ye hende q. Johne Morvo."

A second on the west wall of the south transept is a shield inscribed to the next John Moray, or Murray, who was son of Patrick, bearing two pairs of compasses laid across each other between three fleur-de-lis, though his own arms were three mullets, in chief, and a fleur-de-lis in base. The older of the two inscriptions refers to a John Moray who died 1476, a Mason but also Keeper of Newark Castle in 1467; and whose son Patrick had the same status until 1490. The epitaph of the second of the name is thus read: --<<lbid v, p. 227; also ix, p. 172>>

"John Morow sum tym callit -gu Melros and Paslay of

was I and born in Parysse Nyddysdayll and of Galway,

certainly an had in kepyng Pray to God, and Mari baith.

all Mason work of Sant An- And sweet Sant Tohn to keep this

droys ye hye Kyrk, of Glas- haly kirk fra Skailh."

This John Moray had grants of lands from James IV. in 1490 and 1497, was Sheriff of Selkirk 1501, and assassinated on his way to the Sheriff's Court in 1510.

In the reign of Edward III., 1327-77, we are told by Anderson that Lodges were many and frequent, and that great men were Masons, the King patronising the arts {330} and sciences. He says that it is implicitly implied, in an old record, "that in the glorious reign of King Edward III., when Lodges were many and frequent, the Grand Master with his Wardens, at the head of Grand Lodge, with consent of the Lords of the Realm, then generally Free-masons, ordained -- That for the future, at the making or admission of a brother, the Constitutions shall be read and the Charges hereunto annexed." Such specific statement is not at present known and is doubtless a paraphrase of the existing MSS. The King founded the Abbey of Eastminster, and others built many stately mansions and about thirty pious houses, in spite of all the expensive wars of this reign.

The south transept of Gloucester Cathedral was begun about the year 1330, and is traditionally said to be by "John Goure, who built Camden Church and Gloster Towre." He is believed to be represented in a monument, of which an engraving appears in Ars Quatuor (vol. ii.); it is in form of a Mason's square, and the builder is represented as if supporting it; his arm is in the position of hailing his Fellows; below the man's effigy is a budget of tools. Until a recent restoration of the ancient Church of the Dominicans in Limerick, there was, on the gable end, the half length figure of a person in Monkish dress; the right hand was clutching the heart, and the left arm, kept close to the side, was raised with the palm outward, index and second finger raised.<<The Kneph. C. M. Wilson, J.P.>>

In 1330, Thomas of Canterbury, a Master Mason, began work at St. Stephen's Chapel, Westminster. The Abbey-gate of Bury St. Edmund's contains the double triangles, and is of this period. On the carved bosses of a Gothic church at Linlithgow are these emblems: -- (1) a double circle within which is a book upon which are square and compasses; (2) a double square within which are two circles, and in these a double lozenge in the centre of which is the letter G.<<Freem. Mag., May 1853.>> The brass of John de Bereford at Allhallows, Mayor 1356-7 of Oxford, contains a shield {331} on which are square and compasses. At Dryburgh Abbey there is a tomb, late this century, on which is a cross-hilted sword, surrounded by a wreath of ivy, and on each side of the sword, the square and compasses; this, and others of like nature, might imply the Initiation of a person of Knightly rank.

The condemnation of the 1326 Council of Avignon would seem to have had its influence in England, for upon the "black death" of 1348, when near half the population died, an Ordinance of 1350 confirmed by Statute law in 1360, forbade "all alliances, covines, congregations, chapters, ordinances, and oaths," amongst Masons, Carpenters, and artisans, and this Statute was endorsed by others of a like nature in 1368, 1378, 1414, and 1423. These laws are, however, rather directed against Journeymen, Apprentices, and labourers, and, in any case, from their repetition at long intervals, had little effect upon the Masonic Assemblies.

A much more important bearing upon the Masonic organisation is a record of 1356. At this period there was a dispute in existence between the "Layer Masons or Setters," and the "Mason squarers." Six members of each class appeared before the Mayor, Sheriff, and Aldermen of the city of London, to have their organisation defined in order that the disputes, which had arisen between them might be adjusted, "because that their trades had not been regulated by the folks of their trade in such form as other trades are." That is, they had not yet been so regulated in the city of London. Amongst these representatives of the Mason squarers was Henry Yeveley; the "Free-masons" as opposed to the "Layer Masons," who were perhaps derived from the ancient body of the Kingdom, who would suffer in status by French importations, and would prefer, elsewhere, the Saxon Constitution. The Mayor, after consultation with these two sections, drew up a code of ten rules, which appears in full in Gould's History of Freemasonry, and which virtually allowed the two bodies identical privileges, {332} and rules, mutually with a seven years Apprenticeship. In either case a Master, taking any work in gross, was to bring 6 or 4 sworn men of the "Ancients" of his trade, to prove his ability and to act as his sureties; and they were to be ruled by sworn Overseers. Twelve Masters were sworn, which virtually united both bodies, and made a uniform rule for both, thus establishing the London Company of Masons. Such a union of the Christian Masonry of York and the Semitic Masonry of the Normans, coupled with the grant of Royal Charters to the Masters, might lead to the recognition of the Rites of the Harodim-Rosy Cross as the unification of the two, which it actually is. It is quite probable that this judicious action of the Mayor saved London a repetition of the disturbances which occurred in France amongst the sects of the Compagnonage.

In the middle of the 14th century Ranulf Higden had compiled his Polychronicon in the Benedictine Monastery of St. Werberg, Chester, which is here noted as it constituted the authority for all the Masonic Charges as to Jabal, Jubal, Tubal, and Naamah; Nimrod and his cousin Ashur, the two pillars of Enoch, the origin of Geometry, etc., and which introduced into the Saxon Charge by the author of the "Cooke MS.," whoever that may have been, became the basis of all the later Charges which have come down to us.

It is quite probable that the old 17th century Lodge, of which Randle Holmes was a member, dates from the earliest period of Norman architecture in Chester, if not beyond; its prior antiquity is proved by the fact that it had in the 17th century ceased to have any practical object in relation to architecture. The ancient Scotch Lodges in most cases advance such claims.

This era was the beginning of the "Rectilinear" or "Perpendicular" style of architecture, which continued in vogue down to 1550 From 1349 works were in progress at Windsor, and John de Spoulee, Master stone-cutter to whom Anderson has given the title of "Master of the {333} Ghiblim," though in Ashmole's Order of the Garter the term used is Stone-cutter, had power given him to impress Masons; he rebuilt St. George's Chapel where the King instituted the Order of the Garter in 1350. In 1356 William of Wykeham, who was made Bishop of Winchester in 1367, was appointed Surveyor, and in 1359 Chief Warden and Surveyor of various castles, and employed 400 Free-Masons at Windsor. In 1360 the King impressed 360 Masons at his own wages, and attempts were made to punish those who left work, and this is the year in which the Statute law was passed against all alliances, covines, and oaths, so that the one may have influenced the other. About this year William Edington, Bishop of Winchester, erected a very beautiful church at Edington. In 1362 writs were issued for the King's works to impress 302 Masons and delvers of stone, and the counties of York, Devon, and Salop were to furnish 60 men each. These arbitrary proceedings of the King have an explanatory bearing upon both the Statute laws and the Masonic Charges. In 1365 Henry Yeveley, already referred to as a Mason-cutter, was director of the work of St. Stephen's Chapel, now the House of Parliament, and according to Anderson is "called at first, in the old Records, the King's Free Mason"; he built for the King the London Charter-house, King's Hall in Cambridge, and Queensborough Castle. In 1370 William de Wynnesford, Cementarius, was sent beyond sea to retain divers Masons for the service of the King. In 1375, Robert a Barnham at the head of 250 Free Masons completed St George's great Hall; and Simon Langham, Abbot of Westminster, repaired the body of that cathedral.

In Prior Fossour's time, 1341-74, the great West window of Durham Cathedral was placed, and the Altar-screen finished in 1380 to which Lord Neville of Raby contributed 600 marks.

Green, in his History of the English People, has some remarks on the English Guilds which we may run over here. He says that "Frank-Pledge," and the "Frith-Guild" {334} sprang out of kinship and were recognised both by Alfred and Athelstan. The Merchant Guild of London sprang out of various Guilds in the city which were united into one by Athelstan. But this led to a Craft Guild struggle, for their Wardens had the Inspection of all work done, all tools used and everything necessary for the good of their several trades. Apart from the Masons who had their own records, not mentioned by Green, the first to secure royal sanction was the weavers who had their charter from Henry I., though the contest went on during the reign of John, for the control of trade in the 11th century had begun to pass from the Merchant Guild to those of the Craft. It may also be added that the Masons had begun to pass from Monastic control and were becoming secularised. A constant struggle was taking place between the "Prudhommes," or Wise, and the Commune; those Craftsmen who were unenfranchised united in secret Frith-guilds and Mobs arose, but the open contest did not begin until 1261, when the Craftsmen invaded the Town-mote, set aside the Aldermen and chose Thomas Fitz Thomas for their Mayor. The contest continued until the time of Edward III., who himself joined the Guild of Armourers. Charters had now been granted to every trade, and their ordinances duly enrolled in the Mayor's Court, and distinctive Liveries assumed. Green adds that the wealthier citizens now finding their power broken sought to regain their old influence by enrolling themselves as members of the Trade-guilds (p. 189-95).

With the exception of the Masons' Guild at York, which was continuously employed on the Minster, and other churches in York, and as these sent Guilds to other distant parts which ceased to exist when their work was done, it is impossible to trace old Guilds in permanency. When they had completed their labours they would report to York, and as workmen were required elsewhere, a Guild with the proper complement of Apprentices, Fellows, and Passed Masters would be sent there. In some cases, in small towns, a remnant would remain in permanence, and {335} it is to such as these that we owe a special Charge distinct from that of the General Assembly.

In 1377 the Guilds of London were reconstituted and became known as "Livery Companies," from their special Livery or dress. In place of "Guild," we now have "Crafts and Mysteries," and for "Aldermen," the Masters or Wardens. The Masons had sent 4 members and the Free Masons 2 members to the Municipal Council, but an old list shews that this distinction had been done away with and an erasure is made to credit the delegates as "Masons." The oath of the Wardens is preserved; they swore, well and truly to Oversee the Craft of Masonry, to observe its rules, and to bring all defaulters before the Chamberlain of the City; to spare no man for favour, nor grieve any man for hate; to commit neither extortion nor wrong, nor in anything to be against the peace of the King or city. The Oath concludes, as in the French formula before mentioned, "So help you God and all Syntes." The title of the London Company of Masons, at this time, was "The Craft and Fellowship of Masons." The Court Rolls of the Manor of Long Benynton, county of Lincoln, the lord being Thomas of Woodstock, the youngest son of Edward III., has John Playster and John Freemason in this year.<<Coleman's Catalogue, 1882, xviii, No. 150.>> The Charters of City Companies of Masons was clearly a legalised usurpation of the Saxon right of Assembly, and modelled upon the older "Fraternities" of France; where such City Companies were chartered the result might be the withdrawal of the Masters into the Livery, leading to the continuation of the Assembly by journeymen and amateurs. To put the question in other words, some Assemblies may have become Livery Companies, whilst York, and other northern towns, continued the ancient right of Masonic Assembly; and in regard to this the views of Brother Speth that the Masonic Assembly, and the Charges belonging thereto, is a claim that they were free from the Guilds is worthy of close consideration. Brother Gould {336} has mentioned several instances where Journeymen attempted to establish Guilds for their own enjoyment and protection, but were speedily suppressed by the Masters; in 1387 three Cordwainers had been promised a Papal brief for this purpose, but only obtained the privilege of the London prison of Newgate; a similar attempt of the Journeymen Saddlers was suppressed in 1396; the same befel the Journeymen Tailors in 1415; also the Journeymen Guild of St. George at Coventry in 1427. Unfortunately all the documents of the London Company of Masons prior to 1620 have been lost, or we should have had valuable information as to the working of that Guild. Brother Edward Conder has shewn that the Company at the earliest period of its records had a speculative Lodge meeting at its hall, which was not confined to Masons by profession; and that a Master's grade such as is spoken of in the "Regius" and "Cooke" MSS. was the appanage of the Fellowship, by which "accepted" or non-operatives became qualified for the rank of Liverymen and Assistants who composed the governing Council, and thus the esoteric or symbolic branch was allied with the exoteric one on the Council.

We will now return, in a few notes, to works in progress at this period. In the reign of Richard II., 1377-99, about fifteen pious houses were built. Between 1380-86 the building of the new College, in Oxford, was accomplished by William of Wykeham; the Wardens and Fellows, 14th April, 1386, made solemn entrance, marching in procession with the cross borne before them and chanting Litanies. Between 1387-93 the same architect founded Winchester College; it contains the arms of the Architect, which have a peculiarity worthy of notice; they are -- two chevronels or carpenters' couples between three roses; motto, Manners makyth man. It is probably but a coincidence that if we reverse a Master Mason's apron, it is a copy of the arms of Wykeham, whilst the motto, as previously noted, is found in the "Regius" MS., and in a book on etiquette styled "Urbanitatis," of which it is {337} possible he may have been author. His Master Mason was William de Wynnesford, mentioned here in 1370, and his portrait as William Wynfor, lathomus, appears in stained glass, with that of the Master Carpenter, and Dominus Simon Membury, Supervisor or Clerk of the Works. In the old Masonic Charges there is a law that no Fellow shall go into the town at night, without a Fellow to bear him company, as witness of his good conduct; and Brother F. Compton Price, who has executed the beautiful facsimiles of Masonic MSS., points out that Wykeham had the same law for the Monks and Canons, who were prohibited from going abroad without leave of the Prior, and without a Companion.

From 1389-91 the celebrated poet Geoffrey Chaucer, was Clerk of the Works over the King's Masons, and it is possible that our old Charges may have had some influence upon his poetical works. Romsey Abbey has a pillar in the south aisle, upon the capital of which is sculptured certain figures supposed to represent the Dedicators of the Church; it has a trowel and a large square said to contain the words: "Rohert me fecit." Between the years 1389-91 two very beautiful churches were erected, one at the village of Shottesbrook in Berkshire, and the other at Winnington in Beds, but the "Perpendicular "style had not reached these places. St. Michael's Church in Coventry was completed in 1395; St. Nicholas in Lynn, 1400; the Collegiate Church in Manchester was in progress, and it has been supposed the builders met at the adjacent "Seven Stars," a very ancient hostelry.

Works were in constant progress at York from 1349-99, and even down to 1520. In the year 1352, the Chapter of the Minster issued regulations for the Masons employed, which are interesting in themselves, and indicate to us various particulars which shew how carefully old Masonic customs have been handed down to us. It would be an error to suppose that such Lodges as are described herein were the York Assembly; that body was an annual Assembly drawn from all the Masons within a wide circle. {338} Such Lodges might possibly receive Apprentices. The document from which we quote the following particulars is part of the Fabric Rolls, printed by the Surtees' Society: 1352, "The first and second Masons, who are Masters of the same, and the Carpenters," took an oath to carry out these regulations. After work, between May and August, breakfast was to last half an hour, "and then the aforesaid Masters, or one of them, shall knock upon the door of the lodge, and forthwith all shall go to their work." After dinner they shall sleep within their lodge, and when the Vicars have come from the Canons' dinner table, the Master Mason, or his substitute, shall cause them to rise and come to their work. Then they were to work from the first bell for Vespers, and then drink within the lodge until the third bell of St. Mary's Abbey called le longe bell. "The aforesaid two Master Masons and Carpenters of the Fabric shall be present at each drinking time, and these shall notify to the Keeper of the Fabric, and to the Controller thereof, all failures and absences."

In 1370 the Dean and Chapter issued another Code of regulations under which none were allowed to go away above a mile, under penalty of a fine. A new workman was to be tested for a week, and if "he is foundyn conisant of his werke, be recayde ye commune assent of ye Mayster, and ye Keper of ye werke and of ye Mastyr Masoun, shall swere upon ye boke yet he shall trewle ande bysili at his poure, for out anye manner gylary, fayntis, outher desayte, hald, and kepe holy, all ye poyntes of ys forsayde ordinance in all thynges yt him touches or may touche, fra tyme yt he be recavyde." In this same year Master Robert de Patryngton, and 12 Masons appeared and received Articles to this tenor: - "Lords, if it be your wyles, we grant for to stand at our workes trewly, and at our power." In the following year we find that this Master had under him 35 Masons and Apprentices, 18 labourers, and the church found them Livery of tunics, aprons, gloves, and clogs. {339}

In 1389 the Masters and Wardens of Guilds were ordered by the Crown to make a return of their laws, oaths, feasts, meetings, and if they possessed charters to produce them, and the existence of both social and Craft Guilds is admitted by issue of separate writs. A body such as the London Fellowship of Masons, says Bro. R. F. Gould, would not be affected by such writs, for it had the governance of the London Craft, and Anderson expresses an opinion, in 1723, that its members had first been received according to well-known Masonic forms. Masons in many parts, who had no Charters, would no doubt be affected by the Writs of 1389, and it is very probable that the order may have led to the compilation of a series of Constitutional Charges, which were, again and again, recopied and handed down to us in later MSS.; but it is clear that such scribes did not hesitate, at any time, to introduce supposed improvements of their own. Whether or not such a recompilation originated thus, the laws of the country shew that Assemblies continued to be held down to the 15th century, and Masonic documents prove their later continuance, and the variations in the MSS. lead us to believe that if there were Masons who preferred a Norman French Charge, there were others who preferred their ancient Saxon privilege of a right of Assembly to obligate Fellows, and pass Masters, and we will give particulars of two such documents shortly, both of which embrace legends of this date.

We will now say a little upon the Symbolism of the time both English and Foreign. Dr. Inman, of Liverpool<<"Ancient Faiths in Ancient Names.", has the following: -- "The ancient parish church of Bebington, Cheshire, has not only the solar wheel, the spikes of which terminate in the phallic triad, as one of the adornments of the reredos, but abounds with deltas, acorns, Maltese crosses, enfolding triangles, and Virgins who, like the ancient Isis, are crowned with the inverted crescent, the chaplet being still further adorned with the {340} seven planets." A very interesting series of Marks, cut between 1120-1534 has been collected by Brother Rylands.<<"Ars Quat. Cor." 1894.>> At Great Waltham there are some well carved panel heads of open seats, the tops of which in triplicated form contain the five-pointed star, with a ball in the centre. The pavement of Westminster Abbey contains the double triangle, each angle containing a small one, whilst three triangles separated appear in the centre. During last century certain leaden medals designated Moralli were disinterred at Dover, and believed to be travelling tokens from one Monastery to another, ensuring welcome, some bore a five-pointed star, others had a dot at each angle, and the letter G in the centre.<<Feem. Mag., 1863, viii, p. 86.>> Masons as a necessity were travellers, and could not carry work to their shop. The Rev. Bro. A. F. A. Woodford, whose ability as a Masonic authority is unquestioned, has several times stated in print that there was found in the Minster Yard in York an ancient token or seal, undoubtedly of the 14th century, which had upon it words only known to Masons and Hiramites.

By a Statute of Henry VI. (1406) the Liverymen of Guilds were permitted to wear girdles of silk, embroidered with silver and gold. The date to the Will of John Cadeby is indecipherable, but earlier than 1451, as one of the persons mentioned in it died in that year. Bro. G. F. Fort in his treatise on builders' marks quotes Matthew of Arras and Peter Arler, whose images in the Cathedral of Prague, of the end of the 14th century, wear in the former case his mark on a keystone set in a semi-circle, depending from a broad band of blue, and Peter Arler's is a perfect square. A Guild Mason would say that the Mark of Matthew of Arras proves him to have belonged to an "Arch" Guild, though blue is a Craft colour.

The inventory of the Will here named of John Cadeby, of Beverley, Mason, has mention of several Zonas, which though literally girdles, may be interpreted Aprons: -- {341}

One silk zona, green and red, silver mounted, weight 17 oz., 32s. 8d.

One silk zona, silver mounted, with leaves and ivy, weighs 7 1/4 oz., 40s. 8d.

One silk zona, silver mounted, with Roses, weighs 9 3/4 oz., 16s. 3d

One damaged silk zona, silver mounted, with letters B and I in the middle, weight . . . .

One zona, of mixture, silvered, ornamented with stars, 3s

One zona, of black and green silk, weight 3 oz., 3s

The Girdle, then an article of clothing in general use, was appropriate to a Master.

The foreign churches of the 14th century are equally suggestive in Symbolism common to Masonry. The dome of Wurtzburg, in front of the chamber of the dead, has two columns, which are supposed to date from 104o but may be later; on one is the letters IAC-HION, and BOO-Z. There is an old church in Hanover which was building from 1284-1350, and which contains the circle, double triangles, and pentagon; in this church is also a statue of St. George with the red cross, and one of St. James the Pilgrim; at one time it possessed a charger with the Baptist's head; an inscription says: "The fire was a sore thorn to Stoics and Hebrews," which a Chronicle of 1695 refers to the fact of the burning of the Templars, 1310-3, a remark which would seem to imply a belief that these Knights were guilty of Monotheistic heresy. Hargrave Jennings says that in old representations of the Cathedral of Notre Dame in Paris, the sun and moon, with other emblems, are placed respectively on the two porches.

The Church of Doberan has many double triangles, placed in a significant manner; three vine-leaves united by a cord, and symbolic cyphers; there is also a painting in the same church, in which the Apostles are represented in Masonic attitudes.<<Hist. Freem. J. G. Findel.>> Fort asserts that in one of the churches of Florence are life size figures in Masonic attitudes. Many paintings of the old Masters are said to {342} exhibit similar characteristics. The Church of Santa Croce, Florence, over the main portal has a figure of Christ, holding in the hand a perfect square; he it was who told Peter that "upon this stone (petra) I will build my church, and the gates of hell shall not prevail against it." Clavel states that the figure of Christ in the Church of St. Denis has the hand placed in a position well known to Freemasons; at the beginning of this chapter we gave other information hereon. The Abbey Church of St. Owen in Rouen begun in 1318, and completed by Alexander Berneval, who died in 1440 and was buried in the church, has a legend in regard to a very fine Rose-window which is identical with that of Melrose; the five-pointed star appears in the stone tracery, and Murray says that there is a tradition that it was made by an Apprentice whom Berneval, the Master mason, slew out of jealousy because he had surpassed himself. Other edifices at Rouen contain the pentagon. This general identity of Symbolism in various countries tends to prove a secret understanding amongst all Masons as to its meaning, and a similar Initiation of the builders everywhere, which as they travelled about ensured a brotherly welcome.

Victor Hugo in his novel of Notre Dame says that "there is an intimate connection between architecture and the Hermetic philosophy." He further alleges an alchemical symbolism in the sculpture attributed to Bishop William of Parys in the great Portal; he also instances the Virgins with their lamps turned down, and those turned up; the opening of the book (of philosophy); some naked figures at the foot of Mary; one with wings on the heels (Mercury); the Sower; Job (the philosopher's stone, tortured to become perfect); a dragon with its tail in a bath from which rises smoke and a king's head, demons and dragon's head; and Abraham offering his son Isaac.

In the reign of Henry IV., 1399-1413, six pious houses were built; the Londoners erected their Guild Hall, and the King founded Battle Abbey in Shrewsbury, and afterwards that of Fotheringay. In 1399 Hugh de Hedon {343} had employed at York 28 Masons; but fuller information will be found in the Fabric Rolls.

In the reign of Henry V., 1413-22, eight pious houses were built, and the King rebuilt the palace, and the Abbey of Sheen, under the direction of Henry Chichley, Archbishop of Canterbury. At York, "our dred lord the King" had, in 1416, given them William de Colchester from Westminster Abbey; the appointment must have been an unpopular one, for, in the third year of his Mastership, certain stone-cutters assaulted and did grievously injure him and his assistant; the work continued here down to 1520. Cattrick Bridge was constructed in 1413, and the three Masons were to have a gown "according to their degree," but this will mean employment rank. Cattrick Church was begun in 1421, and the Masons were to have "a Luge of tre," with four rooms of "syelles," and of two "henforkes."

The reign of Henry VI. lasted from 1422-61, and he was an infant upon his succession. It is tolerably certain that in his reign the Masons were dabblers in the Hermetic sciences. During the time of Henry IV. Alchemy was made felony, by an act of 1404, which continued in force during the reign of Henry V. Henry VI. took the art under his protection and obtained the consent of Parliament, empowering three Lancashire gentlemen, "lovers of truth and haters of deception," to practise the art.<<Vide Scientific and Relig. Mysteries. Yarker. 1872. p. 62.>> An Act of Parliament was passed in 1425 alleging that by the "yearly congregations and confederacies of the Masons in their general Chapters assembled," the good effect of the Statutes of labourers was violated and prohibited all such meetings; no effect was given to this act, and it remained a dead letter on the Statute book until the reign of Queen Elizabeth, when it passed into oblivion, being annulled by other Acts.

In 1424 Prior Wessington repaired the tower of Durham Cathedral, and spent 1,454 Pounds of the money of the time.

In 1426 the Masons erecting Walberswick steeple were {344} to be provided with a house to work in, to eat and drink, and to lie in and to make "mete" in, to be built near the place of working. In 1427, William of Warmington began the rebuilding of the western tower of Croyland Abbey, and the vaulting with stone of the north aisle; his memorial stone, which has been engraved in Ars Quatuor<<A.Q.C. v, p. 146.>>, represents him as holding a square in his right hand, and a pair of compasses in his left; there are other Masonic symbols carved here, for which consult the reference under the date 1113. There was a Lodge of Masons attached to the Priory of Canterbury at this time; as the Register of William Molash, in 1429, mentions Thomas Stapylton, the Master, John Morys the Custos, or Warden, both of whom rank as Esquires; and 16 Masons; all receive their livery, or clothing. Chichley also had livery, and these extracts prove that Christ Church Convent had a considerable body of Masons working at the building. St. Mary's Church, Bury, was begun 1424.

In the contract with Horwood for building the Nave of Fotheringay Church in 1434 it is enacted, "that if the two said letters, or any of them, be noght profitable ne suffisant workmen for the lordys availle, then by oversight of Master Masons of the countie, they shall be denyd." If Horwood did not fulfill his engagements, "he shall yielde his body to prison at my lordy's will (Duke of York), and all his moveable goods and heritages be at my said lordy's disposition and ordinance." In 1439 the Abbot of St. Edmundsbury contracts with John Wood for the restoration of the great bell tower, "in all manere of things that longe to Free-masonry, and to have borde for himself as a gentleman, and his servant as a yeoman, and thereby two robys, one for himselfe after a gentleman's livery."<<Archaelogia, xxiii, p. 331.>> Southwold Church was begun 1440.

In 1436 an Act was passed which required the Masters, Wardens, people of the Guilds, fraternities, and other companies incorporate, to produce their letters Patent to the Justices and others, where such Guilds and fraternities {345} be, for their approval. This Act is directed against such bodies making their own laws, and it mentions the Chief Master as distinct from the Masons under him. It is a very valid supposition that it was this circumstance which led to the production of the Masonic Constitution for the sanction of the King, as several old copies known last century assert that it was. It has been suggested that the King's Master Mason of our large cities might be the head of the Masonic Assemblies to whom the rest were responsible.

There is a Catechism purporting to be the examination of a Freemason by Henry VI., which admits Occult studies; it was given to the world last century under the name of the antiquaries Leland and John Locke, and though possibly a forgery, in its present shape may have been the actual Catechism of some lodge given to these studies. There, is, however, ancient and genuine testimony to the practice of Alchemy by the Masons. We instanced in our Chapter (VI.) on the Hermetic Schools, the nature of the Symbolism of Jacques Coeur, 1450 and that of Basil Valentine. Whatever uncertainty there may be about this there is none in the fact that Thomas Norton classes the Free Masons by name as giving themselves to Alchemical studies. One Richard Carter in this year 1476, had granted him a license to practise Alchemy.

During this reign Wainfleet, Bishop of Winchester, and Archbishop Chichley superintended the erection of various buildings in Oxford, Cambridge, and others built twelve pious houses. Fuller says of King's College in Cambridge, founded by Henry VI., in 1441, that it is "one of the rarest fabrics in Christendom." Churches begun, St. Mary's Redcliffe, 1440; Tattershall 1455.

In Scotland William St. Clair built Roslyn Chapel in 1445, and Mr. James Ferguson considers that the builders were from North Spain. Within it is a very beautiful Pillar called the Prentice's Pillar, to which a legend is attached which says that whilst the Master went to Rome for instruction, an Apprentice completed the work in his {346} absence and that out of envy at seeing the beauty of the workmanship he slew the Apprentice by a blow on the forehead. Three heads are shewn in the Chapel as representing those of the Master, the Apprentice, and the widowed Mother, but it has been suggested that they may equally represent Joseph, Jesus, and Mary, in their application to the Rites of Harodim-Rosy Cross. A similar Apprentice legend is attached to Cologne, Strasburg, Rouen, Melrose, Lincoln, and to other places, and though it has a distinct esoteric reference easily understood by all Masons, may possibly be carried forward to an Asiatic superstition that a building intended to endure must be cemented by the sacrifice of life. Brother Speth is of opinion that in addition to a foundation-sacrifice, previously mentioned, there was a completion-sacrifice made at the crowning of the edifice, and that it was a custom obtaining amongst the Teutonic and other races, of which he gives many examples.

Two documents, actually copied at this period, deserve ample reference here; one is the "Cooke MS.," written about 1450; and of the other there are several duplicates, the "Wm. Watson MS.," which we shall take as our reference; the duplicates being the "Heade MS.," dated 1675; another is quoted by Dr. Plot in 1686, and Dr. James Anderson, between 1723-38 had seen a copy. Bro. Dr. W. W. Begemann has investigated the "Cooke MS.," and considers that it is copied from one about the year 1410, whilst the second part or book of Charges is much earlier, by at least a century; the Preface being compiled in a west Midland County. Upon the "Watson MS., a valuable Commentary by Brother C. C. Howard, of Picton, has been printed, with a facsimile, and he shews very forcibly that it is a more complete and unabridged version than the Preface to the "Cooke MS.," but this also has been taken from a copy at least three removes from the original compilation, which served both for the "Cooke" and the "Watson" MSS., which again might be amplified copies of still older MSS. It is probable that {347} modifications may have been made to adapt it for presentation to Henry VI., and the "Lords of his honourable Council," about the year 1442; and it may have been slightly modified in the next reign, when again copied, as little changes are made in all copies, no two being verbally alike. It will be convenient to place the two copies side by side, and to distinguish where the variations occur, to suit them to two different Masonic schools.

These MSS. begin with a description of the Seven Liberal Arts and Sciences, upon which all Crafts in the world were founded, and especially Geometry, which is the basis of all other arts, for there is "no handicraft but it is wrought by Geometry." The author's legendary origin of the Craft begins with Adam, -- before Noah's flood there was a man called Lamech who had two wives, -- "one hight Adah, and another Zillah, by the first wife, that hight Adah he begat two sons, that hight Jabal, and the other hight Jubal." Jabal was "Cain's Master Mason and governor of all his works, when he made the city of Enoch, that was the first city." Jubal was the founder of Music. "Lamech begat upon his other wife, that hight Zillah. . . . Tubal Cain . . . and his daughter Naamah. . . . This son Tubal Cain was the founder of Smith's Craft. . . Naamah was the founder of weaver's Craft." Being forewarned of the deluge they wrote the sciences upon two manner of stones, marble and latres, one of which would not burn, nor the other sink. "A great clerk that was called Putugoras found that one, and Hermes the philosopher, found the other." Nimrod began to build the tower of Babel and taught the workmen Craft of measures, and had 40 thousand Masons whom he loved and cherished well. Nimrod sent to his cousin Asur 30 hundred of Masons, and gave them a Charge. Abraham "a wise man and a great clerk" taught Geometry to the Egyptians, and had a worthy clerk called Euclid as his pupil. A relation, varied in terms, from the more ancient form, is given as to Euclid's governance. The author then tells us that the Children {348} of Israel learned Masonry when they were in Egypt, that "King David loved well Masons, and he grave them (Charges) right nigh as they be now" and "Solomon confirmed the Charges that David his father had given to Masons." Thence the worthy Science passed into France where was a worthy King called Charles the Second; "he was a Mason before he was a King and gave them Charges." Up to this point the two MSS. are in perfect agreement, allowing for copyist's errors, but they now diverge in a remarkable manner, and we give a summary, side by side, the "Watson" MS. complete in itself, the "Cooke" having an older part attached: --

WATSON MS.

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

brought them out of France."

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

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

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

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

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

COOKE MS.

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

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

{349}

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

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

The closing lines, which precede the Charges of the "Watson MS." are as follows: -- "These Charges have been seen and perused by our late Soveraigne Lord King Henry ye Sixth, and ye Lords of ye Honourable Councell, and they have allowed them well, and said they were right good and reasonable to be holden; and these Charges have been drawn and gathered out of divers ancient books, both of ye old Law, and new Law, as they were confirmed and made in Egypt, by ye King, and ye great Clerk Euclidus, and at ye making of Solomon's temple by King David and Salom his sonn, and in England by St. Alban, who was ye King's Steward yt was at yt time, and afterwards by King Ethelstone yt was King of England, and his son Edwin yt was King after his father, as it is rehearsed in many and diverse histories and stories and Chapters."

To some extent the false chronology of these MSS. might be reconciled if we substitute Hermes for Euclid, {350} and Chaldeans for Abraham, but this latter would only be correct at a certain period of Egyptian history, when the Shepherd Kings were in power, and scarcely historically accurate. The chronology has been disarranged apparently by adding the Euclid Charge in a document to which it does not belong. The introduction into the Albanus legend of Amphibulus with Charges from France, betrays the work of an Anglo-Norman, for Britain supplied France with Artisans at that remote period. The whole basis of the "Watson MS." and the first part of the "Cooke MS.," point to a French original, and the laws might be considered more applicable, as given in the "Watson MS.," to a Chartered Company which had the supervision of Lodges of the Craft; we consider, as we have before stated, that the "Watson MS.," may represent the union of two Sects, and the amalgamation of their Constitutional Charges. Our learned Brother the late W. H. Upton, Past Grand Master of Washington, U.S.A., thinks that Hermes may have been first described as "Lucis Pater," and that Euclid may have been described as pupil of Hermes, until some one destroyed the context by interpolating Abraham. In reference to the Alban legend he supposes that Amphibalus may be a later gloss; and that the Saxon text might be accommodated thus, -- "the good rule of Masonry was destroyed until the time of Knight Athelstan (a worthy son of King Edward), and he brought the land into good rest and peace, and he (Athelstan) loved Masons more than his father." The Edwin legend thus arising by substitution of the short Edwd. of the father. He would restore the Saxon thus, -- or tid cnihte aedlstanes daegs hwele weorthfull sunne cyninge Eadwearde waes, ond se sunu brohte . . . ond he lufode Craeftinga mare d oune his faedr (Eddwd.). Other emendations will be found noticed in the Appendix, with which we close this book.

Architecture is said to have been much neglected during the 17 years of the Wars of the Roses, but in the reign of {351} Edward IV., 1461-83, the walls of London were rebuilt, and seven pious houses erected. Wakefield Church, Yorkshire, was begun in 1470; St. Stephen's, Bristol, same year; Blithborough Church, Suffolk, was completed in 1472,; St. Laurence, Norwich, in the same year; Swaffham, Norfolk, 1474; St. Mary's, Oxford, and St. Mary's, Cambridge, in 1478; Long Melford, Suffolk, 1481. Heswell Church tower, Cheshire, was in course of erection, and its Masons' Marks were printed in 1894 by Brother Rylands. The King in 1475 expresses general disapprobation against "the giving of livries, signs, tokens, retainers of indenture, promises, oaths, and writings," and this is about the date when the original of the "Watson MS." was made. John Islip, Abbot of Westminster, finished the repair of the Abbey in 1483. In 1472 "the hole Craft and Felawship of Masons" had coat armour granted, -- "sable, a chevron argent engrailed, between three castles, garnished with doors and windows of the field, on the chevron a compass, sable. Crest, -- A castle triple towered as in the arms." The oldest motto, -- God is our guide, which later gave place to this, -- In the Lord is all our trust. With slight differences the Lodges generally adopted these arms. Brother Conder informs us that the Company, at one time, possessed the Constitutions of the Fellowship, presented to them in the Mayorality of John Brown in 1481; these were the laws of their own body as a Company, but are now lost.

Germany. It is known that the Emperor Rudolph I. even in the year 1275, authorised an Order of Masons, whilst Pope Nicholas III. in the year 1278 granted to the Brotherhood of Stonemasons at Strasburg, a letter of Indulgence which was renewed by all his successors down to Benedict XII. in 1340. The oldest order of German Masons arises in 1397, next follow the so-called Vienna witnesses of 1412, 1434, 1435. Then the Strasburg Order of Lodges in 1464; that of Torgau 1462, and finally 16 different orders on to 1500, and the following centuries, for Spiers, Regensburg, Saxony, Altenburg, Strassburg, {352} Oesterrich, and Ungarn. "Geschichte der Freimaurerei in Oesterreich und Ungarn, Ludwig Abafi, Budapest, 1890-1). The German statutes of Ratisbon 1459 and of Strasburg 1464, confirmed by the Emperor Maximilian I. on the 1st May, 1498, are but a more ornate version of those of England. They were to be kept secret by the Master upon his Oath, and were his authority, as he had Charge of the (Contribution) book, and they were to be read yearly to the Fellows in the Lodge, and the "Brotherhood book" of 1563 mentions 22 towns where copies were kept. This book contains the following: -- LIV. . . . .

"Every Apprentice when he has served his time, and is declared free, shall promise the Craft, on his troth and honor, in lieu of oath, under pain of losing his right to practise Masonry, that he will disclose or communicate the Masons' greeting and grip to no one, except "to him to whom he may justly communicate it, and also that he will write nothing whatever." LVI. . . . "And every Master having aforesaid Apprentices, shall earnestly enjoin and invite each one when he has thus completed the above written five years to become a Brother by the Oath which such one has taken to the Craft, and is offered to each."

Vicentius in the "Mirrour of the World." printed by Caxton in 1480, contains short descriptions of the Seven Liberal Arts and Sciences, similar to the description in the Masonic Charges, but adding to each an explanatory woodcut. A book was published by Veldener in Holland in 1486 which is said to contain symbolism of Craft and Egyptian Initiation.

The book of Ludwig Abafi says of Bohemia and Hungary that they had other Mystic Brotherhoods "Die Bruder von Reif und Hammer" -- Brothers of the Circle and Hammer. "Die Hackbruderschaft" -- Brotherhood of the Hatchett. "Die Freund vom Kreuz" -- Friends of the Cross, which spread to Netherlands and were still holding meetings in 1785 in Wallachia, Transylvania, and other places. {353}

The Torgau Ordinances of 1462 indicate clearly the German qualification for granting a Mark, enacting, in Article 94, that no Fellow shall qualify if he "has not served his time or has bought his Mark, and not honestly earned it." By Article 25, at his Freedom he demanded a Mark from his Workmaster, and had to make a payment for the service of God. Article 12 enacts that if any one communed with a harlot he should retire from the Lodge, "so far as one may cast a gavel."

Of the reign of Richard III., 1483-5, nothing noteworthy is recorded.

In the reign of Henry VII., 1485-1509, various royal works were in progress, and about six pious houses were built. Reginald Bray, raised the middle chapel of Windsor, and rebuilt the palace of Richmond. The Savoy was converted into a hospital, and in 1500 the Knights of St. John elected the King as Protector.

In 1495 the law forbade the giving of liveries, signs, tokens, etc., being an official enforcement of the Complaint made to the Star Chamber in 1475. Various minor works were in progress which we need not particularise here; we may mention that John Hylmer and William Virtue contracted, in 1507 for the groined roofing of St. George's Chapel at Windsor; and in 1509 Robert Jenyns, Robert Virtue, and John Lobins, are styled "Ye King's III Mr. Masons."

The palace of Sheen was rebuilt after the fire of 1500 in the Burgundian style. Additions were made to Windsor, also to Hundsden, Bridewell, and Newhall or Beaulieu in Essex.

Edward Stafford, Duke of Buckingham, began the palace of Thornbury, in Gloucestershire, but went to the scaffold before completion. The King in 1544 gave a Patent to John of Padua as "designer of his Majesty's buildings," and a noted engineer, and Gothic architect, -- Sir Richard Lea, was employed as a Master Mason, and had a grant of the Manor of Topwell in Hertfordshire. The Church of St. Mary at Beverley -- already mentioned {354} -- was rebuilt, in the reign of Henry VIII. It has upon the 6th Pillar: "This pillar made the Minstrels." The city usually had five officials of this character; the Chief Minstrel had a long loose coat trimmed with fur, and the costume of the others was a yellow jacket, long brown hose, blue belts, and a heavy gold chain round the neck.

A new style in domestic architecture termed the Tudor had arisen and is said to be Burgundian. The Rev. Wm. Benham says that Richard IlI. left an illegitimate son, 16 years of age at his father's death, who got his living as a Mason, and was buried in Eastwell, Kent, thus recorded: -- "Richard Plantagenet was buried the 22nd day of December ut Supra" (1650), so that he must have been 81 years of age. Drake (Eboracum p. 117) states that he was knighted by his father at York.

The reign of Henry VIII., 1509-47, was more remarkable for other things than Masonry, Charles Dickens disposes of the King as a blot of blood and grease on the page of English history. Cardinal Wolsey and Thomas Cromwell built several great works, -- Hampton Court, Whitehall, Trinity College in Oxford, the College of Ipswich, St James' Palace, Christ's Hospital in London, Esher in Surrey, and Greenwich Castle. Lord Audley built Magdalen College, and Audley-end. In 1512 the "Master of Works" at Christ's Church College in Oxford was Nicholas Townley, a priest. In 1520 York Minster was completed, and at the erection of St. Michael le Belfry, 1526, the Master Mason was John Freeman with 13 Masons, 2 Apprentices, 1 Intailer, and 17 labourers. In 1530 the London "Craft and Fellowship of Masons," adopted the title of "Company of Freemasons." There was in building at this date, and at the period of the Reformation: -- St. James' Church, Bury; Lavenham, Suffolk, Bidston Church tower, the Marks of which were collected in 1894<<Ars Quat. Cor. 1894.>>, St. Stephen's, Norwich; Whiston, Northamptonshire, 1534; Bath Abbey Church, 1539; Trinity College Chapel, Cambridge, 1539. Of this {355} century there is in Winchester Cathedral, a carved stone of the Freemasons' Arms, and containing also the square, level, and compasses.<<Ibid, i.>>

Brother H. R. Shaw points out in the Banner, some interesting symbolism in the pavement of Printing-house Square, London, which would be of value, had it been shewn to be ancient. The manager of the Times told him the site was that of old Blackfriars' Monastery, and, after the Reformation, of the King's printing-house. The square is slightly oblong and divided with granite cubes, by diagonally crossed lines, so as to form four triangles, each of which has a circle of cubes and in the centre an emblem: in the east is a "cross," or it may be a pair of diagonals; in the west is a five-pointed star.<<Freemason. 7 Sep., 1594.>> An interesting find was made in digging a drain, near Arreton, in the Isle of Wight, in 1856, -- a basin of a species of bell-metal, which has on the outside of the base the double triangles, a tau cross within three circles, and at each of the six outer angles a star, and a seventh in the Centre, near the Cross.<<Freem. Mag., 1856, p. 845.>>

The German Rivius, in his Steinmetzen Grund, 1548, terms the circle and triangle "the two most distinguished principles of stone Masons," and he also adds that "the dimensions of the equilateral triangle are the primitive and most distinguishing marks of ancient cathedrals," of the period treated in this Chapter. As practical symbols they typified arithmetic and geometry, and were treated as the standpoints of all created matter. It is somewhat remarkable that an ancient emblem of the theological trinity of Egypt, the triangle with an eye in it, passed into the Christian Church, and is yet used as an emblem in the Oriental churches. It was carved in 1173 on the Sarcophagus of Bishop Eusebius who was interred at Mount Athos, we have also seen it upon an old Armenian sword.

The regulations of the Masons and other Crafts for {356} the City of Norwich are given in the 1903 volume of Ars Quatuor Coronatorum. The Corporation possessed a "Book of Customs" from the 13th or 14th century. The Bailiff and some 12 to 24 members of each Craft had the examination, with power to levy fines, of the Craft guilds. All apprentices were to be indentured for seven years, and some of the 15th century are preserved. The Smith's Craft was at this period united with the Masons, and some regulations were made in 1469 because of faults "used by the Masons to the dishonour of their Craft," and it is stated in 1491 that no Masters or Wardens had been sworn to make search for defective work. An Apprentice roll from 1512 is preserved and there are lists of Wardens until the middle of the 18th century. In the Mystery plays they had to perform the part of Abel and Cain. Each member paid an annual penny to the priest of the Chapel of St. John who "sang for the prosperity of the brethren who are alive, and the souls of those departed." Some changes took place at the dissolution of Guilds in 1548 but the "feasts" and "fellowships," and the priest's salary, were continued. In 1572 rules for the Masons are drawn in the "Assembly Book," and the Limeburners are included, with the fines each had to pay for various faults. The Masons were to assemble every year with their two Wardens and headmen, and were to elect 12, 11, 10, 9, or 8 of the members, and these had to elect new Wardens, headman, a beadall, annually, and fines are imposed for not attending meetings, when summoned by the latter. If necessary the fines were recoverable by distress, half of which went to the town and half to the Society. These regulations do not differ very materially either from the London Livery Companies, or the Scottish Incorporated Masters, nor from the trade Incorporations granted by the Bishop of Durham. There is no doubt such bodies had usually a Speculative Lodge held of them, as at London and as at Newcastle in 1581. In other cases such assemblies granted an annual commission, say of five, to Initiate. {357}

Scotland. We will now hark back a little to examine the system which prevailed in Scotland; it embraces the features of the English Livery Companies and the French Fraternities of Masters, with a much stricter control over its members than the English Companies found it convenient to enforce; and probably, at a later period, and even to this day through the Grand Lodge, may have had an influence upon the English Society of Free Masons, though the term Mason is always used in Scotland. There is no doubt that at an early period Scotland had its Masonic Assemblies,but early in the 15th century, a cause was at work which modified the Assemblies, by withdrawing the Masters into bodies, similarly to the English Companies. A Statute was passed in the reign of James I., 1424, empowering handicraftsmen to elect a "Wise Man of the Craft" as "Dekyn or Kirk Master;" and it was found necessary to bring Craftsmen from France, Flanders, Spain, Holland, and England; the reason assigned being that all Scottish Men of Craft had been slain in the wars. The powers granted were obnoxious and abolished 2 years later. There followed upon this the constitution of Masters' Incorporations granted by "Seal of Cause," upon a petition to the Lord provost and town Council. The Masons, Wrights, and Weavers received their Charter in 1475, which would confirm their older self-made regulations; the Hammermen in 1475; Butchers, 1488; Cordwainers, 1489. The members of these Incorporations had to contribute "a weekly penny," to support the altar and priest, equally a custom of the French Masters' Fraternities. Trial-pieces, "essays," or examinations, equally with France, were exacted upon application for admission to the Masters' Incorporations. On opening and closing the meeting prayer was offered up by the Deacon, as the Master was termed. An oath was required which embraced secrecy, obedience to their own and the Burgh laws, and to the Deacon of their own trade, and also to a higher Officer that began to be constituted in various towns, namely the {358} Deacon Convener, loyalty to the King and the whole Craft.

The "Convenery" was established somewhat later than the "Incorporations," the object being to unite the whole of the trades or Arts of a town under one head and Assembly, composed of the Deacons or Masters of the various "Incorporations;" these elected their own president or "Convener" thus providing a supreme central authority.

We thus see the gradual transformation of the primitive Assemblies into Lodges of Apprentices and Journeymen; Incorporations of Masters; Conveneries of all trades; which were recruited by an accepted trial-piece; the private Lodges being held in subjection to the Masters-Fraternity initiated by "Seal of Cause." These various bodies never lost their legal status, and the Incorporations of the Masons and Wrights exist to this day; but many of the private Lodges, which were subject, or subordinate to them, went under the Grand Lodge of Scotland when it was established in 1736.<<Vide Ars Quat. Cor. ii, p. 160; also v, p. 126.>> It forms no part of our labours to give a history of Scottish Masonry, but some information is necessary in regard to countries other than England.

The Burgh records of Aberdeen afford evidence from 1483-1555, that the Craft dealings with their employers, without reference to esoteric Lodge work, resembled that of the 14th century Freemasons employed in York Minster. In 1483 the Masons at work are "obligated be the faith of thare bodies," and there is mention of the Luge. In 1484 it was ordered that the Craftsmen "bear their tokens" on their breasts on Candlemas day; in 1496 that every Craft have their standard. In 1498 Matheu Wricht agreed "be his hand ophaldin to make good service in the luge," also "that Nicol Masone and Dauid Wricht oblist thame be the fathis of thar bodies, the gret aith sworne to remain at Sand Nicholes werk in the luge. . . . . to be leil and truve in all points." In 1532 a "Seal {359} of Cause," established a Masters' Incorporation; and in 1555 it was ordered that "thair be na craftsman made fre man to use his craft except he haf seruit a Prentis under one maister three yeiris, and he found sufficient and qualified in his Craft to be one Maister." How are we to read this? After serving an apprenticeship he had to be made free of his Lodge, and could only become a Master and a Member of the "Incorporation," after an "essay." It is an instance of the loose language so often found in Masonic documents, by which we are necessarily led away in reasoning upon Masonic rites and laws. A law of the Incorporation was in force in 1587 that Journeymen and Prentices, though not members of the Society, were to be entered in the books of their Craft, whilst apprentices were to be entered in the books of the Town, to enable them to obtain the rights of Freedom of Craft, as free Burgesses. It seems like a side blow at the Lodges, and the same custom was in force in the chief towns of England. In 1599 a Convenery of all the trades was established, and their rules of 1641 enact that all Indentures between Masters and Prentices shall be presented to the Town Clerk, within 21 days, for registry. Of course all this legislation, and the foundation of special bodies for the Masters, must have affected the status and position of the Scottish Lodges materially, and the same in England where Lodges were established in towns in which there was a Chartered Livery Company.

Powers which had been granted 1424 were restored 1555. A Dicreet Arbitral was issued by James VI. in 1580 by which the Council consists of:

"The auld Provost, four auld Baillies, the Dean of Guild, and Treasurer of the next year preceding, and three other Merchants to be chosen to them, and also to consist of eight Craftsmen thereof, six Deacons, and the other Craftsmen, mak, and in the hail, the said Council eighteen persons."

Regulations follow as to the form of Apprenticeship. In 1590 the same King, 25 Septr., appointed Patrick Copeland of Udaucht "Warden and Justice" of {360} the Masons, but in 1601-2 the Freemen Maisons request the St. Clairs to procure from the King the office of Patron and Judge, and the document having perished by fire, the Lodges confirm it in 1628. In 1598 and 1599 William Schaw, "Maister of Wark" to King James, granted Constitutions to Edinburgh and Kilwinning districts, and perhaps also to Stirling and others at these dates; these have already been mentioned.

There is a tomb in the Chapel Royal of Holyrood of the year 1543 upon which is a stepped-cross; on one side of it is a compass and some other emblem beneath, on the other side a square and below that a square-headed gavel. In Glasgow Cathedral, on the inside of a stone window-sill of the south side of the choir and carved over the date 1556, is an eye, crescent moon, three stars, hand pointing a finger, ladder of five steps, square and compasses; these were pointed out by Brother W. P. Buchan who casts doubt, we think unnecessarily, upon the date given.<<Freem. Mag., 1869 (engraved).>> It may be noticed here, that the Lodge of Mary's Chapel, Edinburgh, has minutes from 1599, and was old then, and that these minutes, those of the Incorporation, and those of the Convenery are independent of each other, and confirm what we have stated, and which we shall refer to more fully. In the year 1543 the Castle of Wark in Northumberland, was repaired by an Italian of the name of Archan. Soon after 1549 the Wark Lodge sent a contingent Guild to Haddington, which afterwards went on to Aitchinson's Haven, and St. John's Kilwinning Lodge, at Haddington, claims to be an offshoot of the Wark Lodge.<<Some old Scot. Lodges, 1899, Liverpool, Bro. Jobn Armstrong.>>

The Belgian Masons, Tilers, etc., had a Guild-house of the "Four Crowned," erected at Antwerp in 1531, the walls of which were decorated with the 4 Statues, and with seven large pictures representing their martyrdom; the Guild is mentioned in 1423, and their Incorporation by the Magistrates dates from 1458. At Brussels at this {361} date the ranks alluded to are Apprentices, Fellows, and Masters, but the Antwerp laws of 1458, allows an Apprentice, at 18 years of age, who has served 4 years, to make his trial-piece and become a Master.<<Ars Quat. Cor. 1900. pt. 2. Bro. Count d' Alviella. P.G.M.>>

A recent history of Spanish Freemasonry, by Brother Nicholas Diaz y Perez states that in 1514 Mosen Rubi established a Masonic temple in Avila, and that the celebrated Admiral Coligny initiated a large number of Spanish personages in Catalonia, and later in the army. We give this last with reserve. In Danver's Portugese in India is an engraved portrait, of which there is a copy in the British Museum, representing Prince Henrique, surnamed the Navigator, in the upper left hand corner of which is the level, square, plumb-line and weight, and open compasses: it was printed about 1620 by Simon van de Paes.

In Sebastian Munster's Cosmography, printed in 1554, is the square and compasses in which is the letter G as a marginal ornament. "The Enemie of Idleness," by W. F. (Wm. Fleetwood), London, 1578, mentions a work on architecture and the science of building by Baptista Leo, a Florentine, and his "Secrete and hid discipline."

The compilation of this Chapter is much indebted to the collections of the late E. W. Shaw, and Mr. Wyatt Papworth, also to the Histories of Anderson and Gould, and the various papers of Ars Quatuor Coronatorum. The particulars, though interesting in themselves, relate rather to the Craft in its operative and exoteric aspect; but they also shew the nature of the speculative and esoteric Symbolism, the plan of the Societies' organisation, the nature of an esoteric ritual, the fact that Assemblies continued to be held; and that all things of the period of this Chapter point to a perfect conformity with what is known of Guild Masonry, and its imitation in the Free Masonry of to-day. The Statute law and the chartering of Livery Companies or Masters' Fraternities, seems to have gradually shorn the Assemblies of much of {362} their prestige and privileges, and contributed to make the more extensive Assemblies stationary town Lodges, with a modified Constitution. The abandonment of Gothic Art about 1550, and the death of the operative Masters of that Art about 1580 accomplished the rest and left Free Masonry what it was in 1700. The Gothic arcanum had died out; its Lodges had become mere social clubs; but a counter movement was in progress under Inigo Jones to restore the arcanum of the Classical architecture of Italy.

We cannot conclude better than with the following quotation from Robert Fabian's Concordance of Histories, which appeared in 1516 (Pynson). The writer was Sheriff and Alderman of London, 1493-1502; and died about 1511, but his book was not printed until 1516 by Pynson. The following is from his prologue of 28 Stanzas of which this is the 5th and 6th. He may have been a member of the Mason's Company: --

"And I, like the Prentice that heweth the rought stone,

And bringeth it to square, with hard strokes and many,

That the Master after, may it oeur gone

And prynte therein his figures and his story,

And so to work after his propornary

That it may appear, to all that shall it see,

A thynge right parfyte, and well in eche degree;

So have I now sette oute this rude worke,

As rough as the stone that comen to the square,

That the learnede and the studyed Clerke,

May it oeur polysshe, and clene do it pare,

Flowyrsshe it with eloquence, whereof it is bare,

And frame it to ordre that yt is out of joynt,

That it with old authors may gree in every poynt."

We will only add that we think that this Chapter clearly proves that there was engrafted upon the simple Anglo-Saxon Constitution of Masonry a series of Semitic legends, and their compliment in the Free-Masonic ceremonies, which entered this country from the East in {363} Anglo-Norman times, with an improved style of building, of Saracenic origin.

Whence England derived its Semitic ceremonies of Free Masonry is not very definite but circumstances point very clearly to a direct importation from Palestine, extended by French Masons who came over from time to time and it is in that country that we find the earliest allusion to the Solomonic legends, and it is evidenced in this Chapter that these legends were introduced into the older Saxon Charges from that country.

{364}

CHAPTER X.

FREE-MASONRY IN MODERN TIMES.

THE pretensions that Dr. James Anderson has made for the Grand Masterships of numerous Bishops, Priests, and Monks, should not be passed over with a shrug of contempt. Ages after architecture had been relieved from Monkish trammels the great architects were mainly Clerics, who have left their marks upon the soil of England. We have mentioned many such in our last Chapter, and these stand out prominently: -- Peter Bishop of Winchester, 1220; Edington and Wykeham, both Bishops 1364; the work of the latter, some author observes, is stamped with a genius, almost a style in itself; Prior Bolton, in conjunction with Sir Reginald Bray, 1503; and Cardinal Wolsey was a most accomplished architect, as is proved by all the buildings with which he was connected. It has been aptly said that, "the Classic styles are the prose of architecture, Gothic its poetry; the Classic its speech, and Gothic its song." The period of this Chapter is the "Renaissance Style," which arose in Rome, and spread to this country. The change of style was in part a matter of taste, and in part a matter of vanity as with the affectation of classical learning it became the fashion to treat the brilliant Gothic as a barbarous style. The Gothic fraternity laboured in bands or guilds, travelling about, and disappearing when their work was accomplished, and each man left his individual stamp upon the work: as each part of a Gothic edifice supports both itself and some other part, so the Free Masonic bands supported each other. Under the Renaissance {365} each building bears the stamp of one man, and the architect came into being with the loss of the old Sodalities. With the Reformation we have the decay of Catholic symbolism, and the loss of it to the modern Freemason. With the Renaissance we find this symbolism, as a part of Catholic doctrine in the old times, carried into the erection of private buildings, and we have castles and mansions built on a cruciform basis; or in the form of variously shaped triangles; and in the shape of letters of the Roman Alphabet. It is said that John Thorpe, who erected many mansions in the Elizabethan style was a pupil of John of Padua. But it is to the Italian masters of the 17th century that we owe the preservation of the Rites of Guild Masonry.

The period which we have now reached in Freemasonry exhibits an organisation which somewhat diverges from its ancient Constitution; for reasons assigned in our last Chapter. The ARTICLES and POINTS of a Master and Fellow have become combined in one code, in a new series of Constitutional Charges dating from about the Reformation. York was now universally recognised as the primary seat of Masonic Assembly and London may have acquiesced in this from the fact that the Oversight of Masonry rested with the Company of Freemasons known to date from the time of Edward III., though it had a Speculative Lodge attached to which amateurs, and others for the Livery, were admitted.

Authorities are not quite agreed as to the original date to which we may carry back the numerous copies of Masonic MSS. that we possess, but there seems not the slightest reason to doubt that all our modern Guild Charges are derived from an abridgement of the "Cooke and Watson MSS.," which had become too lengthy for general use in the Lodges, and with its reduction in length was associated other changes brought about by the circumstances of the times. Of this new Constitution some 70 copied have come down to us dating between 1560-1700, and most of them no doubt have been the {366} Official Copies of Masters of Lodges. They are all verbal departures from some one abridged copy, made perhaps about the years 1535-45, but in what locality there is nothing to shew.

They usually begin with an invocation to the Trinity, and are addressed to the "Good Brethren and Fellows." The Euclid Charge which is the sole feature of the primitive Saxon Charge, is condensed as in the "Watson MS.," to ordain a duly Passed Master or a Master of Work, and which, in the esoteric work of a Lodge, is somewhat equivalent to the Installation of a Master; but which would be inapplicable to a large Provincial Assembly, met to receive Fellows, and pass Masters, as arranged for in the Athelstan Constitution. The new MS. also agrees with the present ritualistic system, as it brings into prominence the Charges of David and Solomon, and the assistance of Hiram of Tyre. The Laws begin with a "General Charge to all Masons," collected out of the oldest Articles and Points, and then follows a "Charge to Masters and Fellows." Where an "Article" of the Master has been copied out of the oldest MSS. the word Fellow usually follows it, as if with the intention of claiming that a Fellow in a Lodge was equally a Master. Usually the distance assigned, within which attendance at the Assembly is compulsory is 50 miles, which gives 100 miles diameter in a circle round a common centre. All these later Charges are the basis of the esoteric receptions then, and still in use.

These later Constitutions are in main agreement with the "Watson MS." and the Preface to the "Cooke MS.," which state that the great Patron of Masonry in France was Charles II., the Karl II. of the German Catechism, and the grandson of Charlemagne, respecting which we volunteered some remarks in our last chapter. But in the later MSS., however the correction has been reached, a return has been made to Charles Martel, who, though only Regent of France, was the accepted Patron of stonecutters in France before the 13th century. Possibly {367} secundus was a German error either for Magnus or for Martel and obtained credence in England. The instructor of Martel has a name that has puzzled most Masonic' scribes, as he appears in endless forms, amongst others, Naymus Grecus, Manus Graecus, Mamongetus, Namus Grenaeus, etc., and he had wrought at the building of Solomon's temple with Ammon, Aymon, Anon, etc. It is possible that the origin of the name was from Nimes in Southern France, then from Namus to Marcus Graecus, a philosopher of the 8th or 9th century it is supposed, though not heard of till the 13th century, and when in the 16th century the name was disfigured beyond recognition, and Caxton had printed the "Four Sons of Aymon," which contains a Masonic legend, that Aymon was adopted. The name Aymon was used in baptism as Cornelius Agrippa gave it to his firstborn son. Simon Greynaeus also obtained countenance from his eminence as a Geometrician. Brother Schnitger, in his Commentary upon the MS. Charges printed by the Newcastle College of Rosicrucians in 1893, suggests that the difficulty in regard to Namus labouring at Solomon's temple and then instructing Charles Martel may be got over by reading it that he was one "who had been at the buildings of Solomon's temple," that is had visited the site. All these later Constitutions preserve the relations as to Hermes, Pythagoras, and Euclid, and we cannot admit that the Masons who recognised these personages as, in some sort, their predecessors, were ignorant of the sublime spiritual geometry which underlaid their ancient philosophy.

It is probable that in time we may adopt a theory developed in a paper before the Quatuor Coronati Lodge 2076 by Bro. Dring that Carolus Secundus of the Cooke MS. is an error for Carolus Magnus or Charlemagne, and that Manus, Namus, or the man with the Greek name, was Alcuin Flaccus of York, also called Albines, who it was suggested might be the St. Alban therein mentioned, and who terms Charlemagne "the wise Solomon" and speaks of the erection of the Church at Aixe-la-Chapelle as the {368} work of this wise Solomon. The theory has the merit of rectifying the chronology, which is erroneous as it stands.

The importance of York as a Masonic centre would decline from various causes. In 1538 the Monasteries were dissolved, and building requirements ceased for a time; this was emphasised by the suppression of the Minor Fraternities, Brotherhoods, and Guilds. One of the Guilds thus suppressed at York had endured exactly for a century, and was named the Guild of Corpus Christi and consisted of a Master and six priests, who annually on Trinity Sunday regulated the Mystery-play of Corpus Christi when every trade in the city was bound to furnish a Pageant; this sacred drama existed at York in 1220 A.D. Another reason is that with the abolition of Guilds, the existing Livery Companies lost even the lax hold which they had possessed over the trades; and the Municipality of York, and other cities, had adopted a form of City Freedom, as early as the 14th century, which was granted by the Lord Mayor and Common Council to the Apprentice who had served his term of seven years. It was an Exoteric mode resembling the Esoteric reception of a Mason. An Apprentice was bound by an Indenture, in which he took upon himself rules of conduct, which are practically the same as those to which, as a Mason, he would have been sworn in Lodge; this Indenture was taken to the City Clerk, who endorsed it "Entered." At the end of his seven years' Apprenticeship he repaired to the Guild Hall, and took an oath addressed "to the Lord Mayor and Good Men," that he would keep the privities and maintain with his body the Freedom of the City. The Clerk then "Charged" him to protect the tolls and dues of the City, and conferred the "Freedom." We have not the precise date when this form began at York, though there are lists of Freemen from early in the 14th century; the same usage was in force at Boston in Lincolnshire, and lists of the Apprentices "Freed" are preserved there from 1559; it existed at Leicester, {369} Norwich, Appleby, etc., etc.<<Ars Quat. Cor. iv.>> A like custom was adopted in Scotland, and ordered at Aberdeen in 1641.<<Ibid. ii, p. 161.>> Smith, in his learned Essay on the Romano-German laws, which we have previously quoted, considers that the Roman Collegia were the foundations of our Municipal corporations, and says: "In England the Guilds appear to have been the immediate foundation of the old Municipal corporations. Many of the exclusive privileges, which are scarcely yet forgotten, and many of the customs derived from the Guilds, with regard to the exercise of a Craft, have passed into common law, though now disconnected with the immunities derived from the Municipalities."

At this period, and for long afterwards, the Crown had ample cause for uneasiness in regard to the Assembly of any large body of Men in the North of England; and no other portion of the kingdom so strongly resented the suppression of Monasteries and Guilds as did Northumberland, Durham, and Yorkshire. Brother Francis Drake, the historian, says that their dissolution inflicted a terrible blow upon the grandeur of York, the sick, the infirm, and all sorts of religious persons were turned out of house and home to starve or beg. A formidable rebellion was organised in 1537 under the name of the "Pilgrimage of Grace," in which the leading men of the country, with the Abbots of Fountains, Jervaux, and Rivalx, took part. These Pilgrims took an oath of their good intentions to church and King, and at their head marched a body of priests, habited in their vestments, and with crosses in their hands. The leaders assumed characteristics such as Charity, Faith, Poverty, Pity. Their banner was embroidered with a crucifix, a chalice, and emblems of the 5 wounds of Christ, and the last mentioned emblems were placed on the sleeves of their robes, with the name of Jesus in the centre. The rising was suppressed in Henry's usual brutal manner, but the dissatisfaction continued to slumber on, and must have caused the government to look {370} with suspicion upon any considerable gathering of men, however innocent their intentions might be. This dissatisfied element was also very strong in South Durham as well as North Yorkshire, and extended into Northumberland. A second and final rising occurred in 1569, under Elizabeth, but was as disastrous as the first, but though these "Recusants" were often persecuted, and large numbers hanged, they made no further attempt to regain their lost position; it is however, known that they adopted secret modes of recognition, such as passwords, by which to recognise friends; one of these was Gibb, and Gibbs in a continental system was one of the 3 Ruffians.

We find nothing worthy of mention in the reigns of Edward VI., 1547-53, or that of Mary, 1553-8, but the long reign of Elizabeth, 1558-1603, has much to record. The "old tradition," recorded by Anderson, that Queen Elizabeth sent an armed force in 1561 to break up the annual Assembly at York is probably of an authentic character. He states that it was held under Sir Thomas Sackville, as President, and that by his friendly management the Assembly was allowed to continue its labours. There is an ancient song in reference to this which may be almost contemporary.<<Rosicrucian, 1878, p. 464>>

The Law complained querulously, in 1548, that "artificers made confederacies not to meddle with another's work"; which is exactly what the Masonic Charges had insisted upon from ancient times. In 1562 all previous laws are superseded by Statute empowering Justices to rate the wages of journeymen and forbidding the exercise of trades without an Apprenticeship to such trades, which requirement is what Masons always contended for as a necessity of their trade. Anderson quotes the view of Judge Coke, as to the Statute of 1425, which he said was now abrogated, and adds that it confirms the opinions of old Masons that "he was a faithful brother."

It is asserted in Masonic histories that, up to 1561, York was paramount in Masonic Government, but that North {371} and South were now divided, and the existing remnants of the old Guild system teaches that the Trent was the division line; it is, therefore, probably a true statement.

In the feeble rule of the Masons' Company and the existence of independent Guilds there is traditional basis for the foregoing statement, which seems to be represented by a Southern version of the old Charges. These MSS., for there are several copies, do not differ materially from the others except but in one or two points; they omit the Euclid Charge, but that seems to be an accident of the scribe. Edwin is said to have been the son of a worthy King of England in the time of Knight Athelstan, thus referring to their father, Edward the elder, and this Edwin was made a Mason "at Windsor." Hebrew MSS. are now said to have been produced at the Assembly which Athelstan held at York, and there is actually a Jewish profession of Faith before Solomon in use by the French "Sons of Solomon." The oath in these MSS. is confirmed by the Invocation of Almighty God, or as a copy of 1686, which is believed to have been prepared for the London Guild whence sprang the Lodge of Antiquity, has it "Almighty God of Jacob," in place of "by my Halidame." The most important script of this version is the "Landsdowne MS.," reproduced in facsimile by the Quatuor Coronati Lodge, and supposed to have been in the possession of Lord Burghley, who died in 1598. There is some doubt of its alleged antiquity, and the changes made savour of Commonwealth times, 1649-60 when the Jews were readmitted. A critical examination of the several copies has been made by Brother Dr. W. W. Begemann, with the conclusion that there was an older version than any of the three versions examined, such might have been Burgley's.

If Queen Elizabeth did contemplate the suppression of the Assembly at York, it would go before the law officers of the Crown, and the Secretary of State at that time was Sir William Cecil, a Lincolnshire man, who was created Baron Burghley, and is alleged to have possessed this {372} Constitution. He began the building of Burghley House about 1556, and it was continued down to 1578, and all details of the work were submitted to him. One of the Free-Masons employed was Roger Ward, Peter Kempe was Clerk of Works, and Richard Shute Surveyor. We read 10th January, 1562, Of "one freemason yt was hyred by ye yere working upon ye ij wyndows of ye courte" in the letter of Kempe to Sir William Cecil.<<Trans. Ro. Inst. of Brit. Arch. 1890.>> Burghley and Sir Nicholas Bacon, who was Lord Keeper, married two sisters, and Bacon died in 1578, leaving a son Francis born in 1561, and created Baron Verulam and Viscount St. Albans in 1618-19. Now the following curious coincidences occur in regard to these three closely related persons of rank and ability: --

1. This peculiar Charge is supposed to have belonged to Lord Burghley.

2. The house of Sir Nicholas Bacon, called Gorhambury House in St. Albans, built about 1565, contains portraits of persons distinguished in the seven Liberal Arts and Sciences, and beneath each of these two Latin lines, expressive of benefits to be derived from the study of each: --

Grammar -- Donatus, Lilly, Servius, Priscan.

Arithmetic -- Stifelius, Budaeus, Pythagoras.

Logic -- Aristotle, Rodolp; Porphyry, Seton.

Music -- Aryan, Terpander, Orpheus.

Rhetoric -- Cicero, Isocrates, Demosthenes, Quintilian.

Geometry -- Archimedes, Euclid, Strabo, Apollonius.

Astronomy -- Regiomontanus, Haly, Copernicus, Ptolomey.<<Vide "Royal Mas. Cyclo." -- Mackenzie.>>.

3. Francis, son of Sir Nicholas Bacon, wrote in 1624 the unfinished fragment called "New Atlantis, or the House of Solomon, or of the Six Days' Work." Many foreign writers of note have erroneously thought that it led to the establishment of Freemasonry;