owcr

er fact that in the nature of things much of the work of a secret order is not, and has never been, matter for record. By this necessity, not a little must remain obscure, but it is hoped that even those not of the order may derive a definite notion of the principles and pract

ds, laws, and ethics of the craft for his information, and, as we have seen, they insisted upon the antiquity of the order, as well as its service to mankind-a fact peculiar to Masonry, for no other order has ever claimed such a legendary or traditional history. Having studied that legendary record and its value as history, it remains to examine the moral code laid before the candidate who, having taken a solemn o

we reverse the order and take the Apprentice charge first, as it shows what manner of men were admitted to the order. No man was made a Mason save by his own free choice, and he had to prove himself a freeman of lawful age, of legitimate birth, of sound body, of clean habits, and of good repute, else he was not eligible. Also, he had to bind himself by solemn oath to serve under rigid rules for a period of seven years, vowing absolute obedience-for the old-time Lodge was a sch

municated to him as such. Above all he must be chaste, never committing adultery or fornication, and he must not marry, or contract himself to any woman, during his apprenticeship. He must be obedient to the Master without argument or murmuring, respectful to all Free-masons, courteous, avoiding obscene or uncivil speech, free from slander, dissension, or dispute. He must no

as a Master of his art, receiving the wages of a Master-not, however, without first reaffirming his vows of honesty, truthfulness, fidelity, temperance, and chastity, and assuming added obligations to uphold the honor of the order. Again he was sworn not to lay bare, nor to tell to any man what he heard or saw done in the Lodge, and to keep the secrets of a fellow Mason as inviolably as his own-unless such a secret imperiled the good name of the craft. He furthermore promised to act as mediator be

entices, taking only such as are fit both physically and morally, and keeping none without assurance that he would stay seven years in order to learn his craft. He must be patient with his pupils, instruct them diligently, encourage them with increased pay, and not permit them to work at night, "unless in the pursuit of knowledge, which shall be a sufficient excuse." He must be wise and discreet, and undertake no work he cannot both perform and complete equally to the profit of his employer and the craft. Should a Fellow be overtaken by error, he must be gentle, skilful

simple and rudimentary, they are none the less fundamental, and they remain to this day the only gate and way by which those must enter who would go up to the House of the Lord. As such they are great and saving things to lay to heart and act upon, and if Masonry taught nothing else its title to the respect of mankind would be clear. They have a double aspect: first, the building of a spiritual man upon immut

necessary. Tools and provisions belonging to the party were carried on pack-horses or mules, placed in the center of the convoy, in charge of keepers. The company consisted of a Master Mason directing the work, Fellows of the craft, and Apprentices serving their time. Besides these we find subordinate laborers, not of the Lodge though in

rned the whole troop, and named one man out of every ten, under the name of warden, to overlook the other nine, set themselves to building temporary huts for their habitation around the spot where the work was to be carried on, regu

hedral-the Master busy with his plans and the care of his craft; Fellows shaping stones for walls, arches, or spires; Apprentices fetching tools or mortar, and when necessary, tending the sick, and performing all offices of a similar nature. Always the Lodge was the center of interest and activity, a place of labor, of study, of devotion, as well as the common room for the social life of the order. Every morning, as we learn from the Fabric Rolls of York Minster, began with devotion, followed by the directions of the Master for the work of the day, which no doubt included study of the laws of the art, plans of construction, and the mystical meaning of ornaments and emblems. Only Masons were in attendance at such times, the Lodge being closed to all others, and guarded by a Tiler[88] against "the approach of cowans[89] and eavesdro

s or alone when other Masons were within sight or hearing; so that the very name of the craft came to stand for any mode of hidden recognition. Steele, in the Tatler, speaks of a class of people who have "their signs and tokens like Free-masons." There were more than one of these signs and tokens, as we are more than once told-in the Harleian MS, for example, which speaks of "words and signs." What they were may not be here discussed, but it is safe to say that a Master Mason of the Middle Ages, were he to retu

I

ed us, after studying all of value that has been written on both sides, to sum up what seems to be the truth arrived at.[91] While such a thing as a written record of an ancient degree-aside from the Old Charges, which formed a part of the earliest rituals-is unthinkable, we are not left altogether to the mercy of conjecture in a matter so imp

f ritual and its symbols were always visibly present in its labor. By the same token, as it ceased to be purely operative, and others not actually architects were admitted to its

Klein essay on The Great Symbol[94] in hand-what Pythagoras meant by his lesser and greater Tetractys? That they were more than mathematical theorems is plain, yet even Plutarch missed their meaning. In the same way, some of the emblems in

ell as its symbols and teachings, being enshrined in its ritual. More than this, knowing how "Time the white god makes all things holy, and what is old becomes religion," it is no wonder that its tradition became every y

ly afterwards-probably at the annual Assembly-there was a ceremony of initiation making him a Mason-including an oath, the recital of the craft legend as recorded in the Old Charges, instruction in moral conduct and deportment as a Mason, and the imparting of certain secrets. At first this degree, although comprising secrets, does not seem to have been mystic at all, but a simple cerem

, and receive work and wages as such. If there was only one set of secrets, this deception might be practiced to his own profit and the injury of the craft-unless, indeed, we revise all our ideas held hitherto, and say that his initiation did not take place until he was out of his articles. This, however, would land us in worse difficulties later on. Knowing the fondness of the men of the Middle Ages for cer

he Chamber or Bower, but not to the Lodge itself-at least not at all times. It may be argued that the "other counsells" referred to were merely technical secrets, but that is to give the case away, since they were secrets held and communicated as such. By natural process, as the order declined and actual building ceased, its technical secrets became ritual secrets, though they must always have had symbolical meanings. Further, while we have record of only one oath-whic

the secrets of an Apprentice? If so, then the two degrees were either conferred in one evening, or else-what seems to have been the fact-they were welded into one; since we hear of men being made Masons in a single evening.[97] Customs differed, no doubt, in different Lodges, some of which were chiefly operative, or made up of men who had been working Masons, with only a sprinkling of men not workmen who had been admitted; while others were purely s

grave indiscretion; but nothing is plainer than that we need not go outside Masonry itself to find the materials out of which all three degrees, as they now exist, were developed.[98] Even the French Companionage, or Sons of Solomon, had the legend of the Third Degree long before 1717, when some imagine it to have been invented. If little or no mention of it is found among English Masons

became a temple of Freedom and Fraternity-its history a disclosure of its innermost soul in the natural process of its transition from actual architecture to its "more noble and glorious purpose." For, since what was evolved from Masonry must always have been involved in it-not something alien added to it from extraneous sources, as some never tire of trying to show-we need not go outside the

TNO

uch restriction was known in England. Indeed, the reverse was true, and it was not the Fellowcraft but the Apprentice who prepared his masterpiece, and if it was accepted, he became a Master. Having won his mastership, he was entitled to become a Fellowcraft-that is, a peer and fellow of the fraternity which hitherto he had only served. Also, we must distinguish between a Master and the Mas

Grand Master in fact, though not in name. Democratic in government, as Masonry has always been, they received Apprentices, examined candidates for mastership, tried cases, adjusted disputes

essay entitled "Scottish Mason's Marks Compared with Those of Other Countries," by Prof. T.H. Lewis, British Archaeological Association, 1888, and the theory there advanced that some great unk

satchel. Over the tunic was a black scapulary, similar to the habit of a priest, tucked under the girdle when they were working, but on holydays allowed to hang down. No doubt this garment also served as a coverlet at night, as was the custom of the Mi

fering gladly accepted by princes. Indeed, the bare hand was regarded as a symbol of hostility, and the gloved hand a token of peace and goodwill. For Masons, however, the white gloves and apron had meanings hardly guessed by others, and their symbolism remains to this day with its simple and eloquent appeal.

e Middle Ages when the makers of tiles for roofing were also of migratory habits (History of Prices in England, Rogers), and accompanied the Free-masons to perform their share of the work o

she doesna' value a Cawmil mair as a cowan" (chap. xxix). Masons used the word to describe a "dry-diker, one who built without cement," or a Mason without the word. Unfortunately, we still have cowans in this sense-men who try to be Masons without using the cement of brotherly love. If only they could be kept out! Blackstone describes an eavesdropper as "a common nuisance punishable by fin

among the North American Indians a sign-code of like sort was known (Indian Masonry, R.C. Wright, chap. iii). "Mr. Ellis, by means of his knowledge as a Master Mason, actually passed himself into the sacred part or adytum of one of the temples of India" (Anacalypsis, G. Higgins, vol. i, 767). See also the experience of Haskett Smith among the Druses, already referred to (A. Q. C., iv, 11). Kipling has a rollicking story with the Mason

f the whole question from all sides. The paper by J.W. Hughan arguing in behalf of only one degree in the old time lodges, and a like paper by G.W. Speth in behalf of two degrees, with the ma

di Como, v

hire, by John Aubrey, written

Q. C., v

ave made myself a speculative statesman, soldier, merchant, and artisan, without ever meddling with any practical part of life." By a Speculative Mason, then, is meant a man who, though not an actual architect, sought and obtained membership among Free-masons. Such men, scholars and students, began to enter the order as early as 1600, if n

ry of Maso

e, the Diary of Elias As

his were the fact the present writer would be the first to admit it, but it is not the fact. Instead, the idea that an order so noble, so heroic in its history, so rich in symbolism, so skilfully adjusted, and with so many traces of remote antiquity, was the creation of pious fraud, or else of

novel, Le Compagnon du Tour de France, was published the same year. See

TED M

her to wonder that it ever arrived to the present Age, without more Imperfection. It has run long in muddy Streams, and as it were, under Ground. But notwithstanding the great Rust it may have contracted, there is much of the old Fabrick remaining: the essential Pillars of the Building may be discov'd through the Rubbish, tho' the Superstructure be overrun with

of Maso