MASONRY IN NORMAN ENGLAND
CHAPTER IX
the arcane schools
John Yarker
WE made mention in our last Chapter of a series of Masonic legends
which are, in some measure, historically opposed to the old Saxon
Constitutions. These first appear in written documents of about 1450 A.D., but
as these are copies of still older MSS., may well date into the 12th century in
this country. There are two old MSS. the laws of which differ in essential
points: in the elder or "Cooke MS." those legends which imply a Semitic origin
and actually represent our present Craft Rites, form the Preface, or Commentary,
to an actual Saxon Charge; whilst the later, or "Wm. Watson MS," is a copy of a
much older document, and itself over two centuries old, is complete in itself,
with a modified series of charges: the second part might belong to a Guild
which had a traditional preference to a Saxon Constitution, and the first to a
later compiler, one who had accepted the Norman system, and its Rites. We will
endeavour in this Chapter to supply such reliable information, as can be
gathered, to account for the legends superimposed upon the older.
It is in Norman times, adding French details, that this
matter shews itself, and as there is yet no established view on the subject, it
may be examined in various aspects. In the first place these legends may have
been fixed in France by the conquests which the Saracens made in that country;
or 2ndly, they may have reached that country through the Moorish conquests in
Spain; or 3rdly, and a probable view, they might have been brought {295} from
the East, by those Masons who returned in the train of the Crusaders; lastly,
but upon this we place small credence, some of our able critics have held that
the Oriental legends are collected from books of general history by the first
compiler of this version of the Charges, though admitting that the author had
old Masonic Charges to guide him.
A very elaborate paper, which may be classed with the
first of these views, has been written by Brother C. C. Howard, of Picton, New
Zealand, and he relies upon the fact that this new Charge draws its inspiration
from Roman Verulam and the erection of St. Albans by Offa, King of Mercia, circa
793, and that one Namas Graecus, under various spellings, is given as the
teacher of Masonry in France. Offa is supposed, by Brother Howard, to have
brought Masons from Nismes, or Nimes, in Southern France, for the purpose in
view, hence the derivation of Namas Graecus.
A theory such as that of Brother Howard would well account
for all that is peculiar in this Constitution. The present Nimes is a very
ancient Greco-Roman town, and has perfect remains of the work of their
architects; moreover it was for two centuries in the hands of the Saracens,
until Charles Martel, who was the traditional patron of French Masons and the
Hammer of the Saracens, drove them out of that town, and may then have appointed
a Duke or prince to rule it. The "Cooke MS" like the Strasburg Statutes speak
of Charles II., but this is an error, and it is noteworthy that the "Charges of
David and Solomon," are invariably united with the French patronage, proving
that we derive these Masonic views from French sources. At whatever date these
Constitutions first appeared in this country they eventually superseded the
English version.
The Saracens were large builders in the East, and even the
Mausoleum of Theodric of Ravenna, erected in the 6th century, is considered by
de Vogue to be the work of Syrian Masons brought forward by Byzantines. It is
{296} said that about the year 693 they assembled 12,000 stonecutters to build
the great Alamya at Damascus.<<Condes "Arabs in Spain.">> The Tulun
Mosque at Cairo which was built in the 9th century, has all the main features of
Gothic styles, and the same race erected numerous magnificent works in Spain.
Gibbon informs us that between 813-33 the Moors brought into Spain all the
literature which they could obtain in Constantinople, and that between 912-61
the most celebrated architects were invited from thence. We learn from a
catalogue of the Escuriel library that they possessed 70 public libraries, and
that the MSS. handed down includes translations from Greek and Latin and Arabic
writers on philosophy, philology, jurisprudence, theology, mysticism, talismans,
divination, agriculture, and other arts. They gave us astronomy, alchemy,
arithmetic, algebra, Greek philosophy, paper-making, the pendulum, the mariners'
compass, and our first notions of chivalry, and armed-fraternities. Whether
they gave us Gothic architecture may be doubtful but the durability of their own
buildings is astounding, and Cordova, the seat of empire, covered a space 24
miles by 6 miles, even in the 8th and 9th centuries, and was filled with
magnificent palaces and public edifices. Roger Bacon probably derived gunpowder
through their intermediary.
It is possible that Syrian fraternities of Masons
continued to exist until its invasion by the Saracens, and they themselves, as
we have seen, had secret fraternities analogous to Freemasonry, and as the Koran
accepts the history of the Jewish Patriarchs such a system as we now possess is
in accord with their feelings, and might possibly be acceptable to a French
fraternity who were Christians and had derived building instructions from a
Moslem race. If the Saracenic theory in regard to Nismes is inadmissable, or
the derivation of the French Charges under Norman introduction, when the system
had consolidated under the "Sons of Solomon;" there are two other views we may
notice. The possibility of a derivation from the {297} Spanish Moors; or
through the Crusaders who returned from Palestine after erecting endless works
with the assistance of the native Masons. Neither of these two views will
account fully for the fact that the Constitutions of the period of this
Chapter connect the Charges of David and Solomon with the Namas Graecus "who had
been at the building of Solomon's temple," with Charles Martel, or even Charles
II. But this is not a great difficulty, for Namas does not appear until circa
1525, and was always a trouble to the Copyists, sometimes he is Namas, at others
he is Aymon, or the man with a Greek name, and on one occasion he is Grenaeus.
Again building, in Europe, was a clerical art down to the 12th century and
laymen were subject to them; but the religion of the Saracens was of a different
cast, and admitted from the very first, of the continuance of independent
schools of Architecture attached to no Sheik-ul-Islam, Mollah, or Dervish. On
the whole we seem to be led by these considerations to the Norman-French
introduction into this country of a species of Masonic rules, rites, and legends
which existed in Southern France, and which were still further influenced in the
13th century by Masons from the East; but the reader can judge of this upon
reading all the facts.
When Abdur-Rahman built the great Mosque of Cordova in the
short space of ten years, he said, -- "Let us raise to Allah a Jamma Musjid
which shall surpass the temple raised by Sulieman himself at Jerusalem." This
is the oldest comparison which we have of Solomon's erection as compared with
mediaeval erections, and coming from a Moslem is eminently suggestive. Some 30
years ago Bro. Viner Bedolphe brought forward some cogent arguments to prove
that though our Craft Masonry had been derived from the Roman Colleges the 3rd
Degree of Modern Masonry had been added, in its second half, by Moslems. But as
a matter of fact the existing Jewish Guilds have a ceremony from which our
Modern 3rd Degree is derived through the ancient Guilds, and it is quite
possible that the work {298} men of Abdur-Rahman found it of old date in Spain,
as we shall see later; and that a Guild of them was employed at Cordova. Mecca
has had for ages a semi-Masonic Society which claims its derivation from the
Koreish who were Guardians of the Kaaba; namely, the Benai Ibraham. For some
hundreds of years our Constitutions have asserted that Nimrod was a Grand Master
and gave the Masons a Charge which we still follow. Its first degree is the
"Builders of Babylon," and is directed against Nimrod and his idols, and against
idolatry in general. Its second degree is the "Brothers of the Pyramids," and
teaches, as do our own Constitutions, that Abraham taught the Egyptians
geometry, and the mode of building the pyramids. The third degree is "Builders
of the Kaaba," in which the three Grand Master Masons Ibrahim, Ishmael, and
Isaque, erect the first Kaaba, on the foundations of the temple erected by Seth
on the plans of his father Adam. At the completion of the Kaaba, the twelve
chiefs or Assistants of the three Grand Masters are created Princes of
Arabia. The Society was clearly ancient in A.D. 600 as al Koran alludes to the
legendary basis on which it is formed.
There is a very interesting French romance of the 12th
century by Huon de Villeneuve which seems to have a bearing upon the names of
our old Masonic MSS., or at least on a corrupt version of them; and which
moreover commemorates the Masonic death of a person who is supposed to have
battled with the Saracens in France and Palestine. Either the work may veil
legends of the Compagnonage, or, with less probability, these latter may have
drawn something from it. This romance is entitled Les Qualre Fils Aymon.
Charlemagne returns victorious from a long and bloody war against the Saracens
in Easter, 768, and has to listen to accusations against Prince Aymon of the
Ardennes, for failing to perform his fealty in not warring against the
Saracens. Charlemagne has as colleagues Solomon of Bretagne, and his trusty
friend the Duke of Naismes. Renaud, Allard, Guichard, and {299} Richard, the
"four sons of Aymon," depart from the Court in quest of adventure. They defeat
Bourgons the Saracen chief before Bordeaux, cause him to become a Christian, and
after that restore Yon, King of Aquitaine, to his throne; Renaud marries his
daughter Laura and erects the Castle of Montauban. Yon fears the anger of
Charlemagne, persuades the four Aymons to solicit his grace, and they set out
"with olive branches in their hands," but are treacherously waylaid by their
enemies, and would have been slain but for the arrival of their cousin Maugis,
and the "cyprus was changed for the palm." Richard is taken prisoner, and
condemned to death, but Maugis disguises himself as a Pilgrim, hangs the
executioner, carries off Richard, and also the golden crown and sceptre of
Charlemagne, who thereupon resolves to attack Montauban. After a due amount of
battles, peace is restored on condition that Renaud departs on a pilgrimage to
Palestine. On arrival there he is surprised to meet Maugis, and between them
they restore the old Christian King of Jerusalem to the throne. After an
interval Renaud is recalled to France and on his arrival finds his wife dead of
grief, as well as his aged father Aymon and his mother. His old antagonists --
Naismes, Oger, and Roland have been slain at Ronciveux. Five years later
Charlemagne visits Aix-la-Chapel, with the three brothers Aymon and their two
nephews, and the following is a literal translation of what occurred: "'Hollo!
says the Emperor, to a good woman, what means this crowd?' The peasant answered,
-- 'I come from the village of Crosne, where died two days ago a holy hermit who
was tall and strong as a giant. He proposed to assist the Masons to construct
at Cologne the Church of St. Peter; he manoeuvred so well that the others who
were jealous of his ability, killed him in the night time whilst he slept, and
threw his body into the Rhine, but it floated, covered with light. On the
arrival of the bishop the body was exposed in the Nave, with uncovered face that
it might be recognised. Behold what it is that draws the {300} crowd.'" The
Emperor approached and beheld Renaud of Montauban, and the three Aymons, and two
sons of Renaud, mingled their tears over the corpse. Then the bishop said: --
Console yourselves! He for whom you grieve has conquered the immortal palm."
The Emperor ordered "a magnificent funeral and a rich tomb." In the translation
of Caxton it is the bishop who does this and also Canonises him as "St. Renaude
the Marter." In the time of Charlemagne, and even much later, there existed a
great number of pre-Christian and Gnostic rites, and the Emperor is credited
with reforming, or establishing, in Saxony, the country of Aymon, whose memory
was held in great veneration even down to the 19th century, a secret fraternity
for the suppression of Paganism, which has most of the forms of Modern
Freemasonry. Hargrave Jennings holds that the fleur-de-lis may be traced
through the bees of Charlemagne to the Scarab of Egypt, and is again found on
the Tiaras of the gods of Egypt and Chaldea. After the Culdee Alcuin had
assisted in building the Church of St. Peter at York, he went over to France,
and became a great favourite at Court, having the instruction of the Emperor
himself whom he terms a builder "by the Art of the Most Wise Solomon," who made
him an Abbot. Apart from the significance of this romance in a Masonic sense,
which appears to have drawn on existing Masonry, there are some peculiar
correspondences. The body of Osiris was thrown into the Nile, that of Renaud
into the Rhine. The address of the bishop to the mourners is almost identical
with that of the old Hierophants to the mourners for the slain sun-god. As
before stated the "branch" varied in the Mysteries, as the erica, the ivy, the
palm, the laurel, the golden-bough. As in the case of the substituted victim
for Richard the Moslems held that a substitute was made for Jesus. The romance
confuses the time of Charlemagne, if we accept it literally, with that of a
Christian King of Jerusalem, as the Masonic MSS. confuse the date of Charles of
France with an apocryphal Aymon who was at the building {301} of Solomon's
temple. Possibly the Masons confused the Temple of Solomon with that existing
one which Cardinal Vitry and Maundeville inform us was "called the Temple of
Solomon to distinguish the temple of the Chivalry from that of Christ;" they
allude of course to the house of the Knights Templars. These legends may well
represent some ancient tradition, and we know not what MSS. have perished during
the centuries. A curiously veiled pagan Mythology may be traced in Paris;
comparing St. Denis to Dionysos. The death of St. Denis takes place on
Montmartre, that of Dionysos on Mount Parnassus; the remains of Denis are
collected by holy women who consign them with lamentations to a tomb over which
the beautiful Abbey was erected; but he rises from his tomb like Dionysos, and
replacing his severed head walks away. Over the southern gate of the Abbey is
also sculptured a sprig of the vine laden with grapes which was a Dionysian
symbol, and at the feet of the Saint, in other parts, the panther is
represented, whose skin was in use in the Rites of the Mysteries.
Other attempts to identify Namas Graecus may be given.
Brother Robert H. Murdock, Major R.A., considers that this person is the Marcus
Graecus from whose MS. Bacon admits in De Nullitate Magiae, 1216, that he
derived the composition of gunpowder. There is one old MS. in the early days of
the Grand Lodge that has adopted this view. Here again we run against the
Saracens, for Duten shews that the Brahmins were acquainted with powder from
whom it passed to the Lulli or Gypsies of Babylon, the Greeks and Saracens, and
it is thought to have been used by the Arabs at the siege of Mecca in 690; again
Peter Mexia shews that in 1343 the Moors used explosive shells against Alphonso
XII. of Castile, and a little later the Gypsies were expert in making the heavy
guns. Very little is known of Marcus Graecus but early in the 9th century his
writings are, erroneously, supposed to be mentioned by the Arabian physician
Mesue.<<The "Cyclo. of" Eph. Chambers, art. "Gunpowder.">> {302}
The acceptance of Marcus of gunpowder notoriety as identical with Namas or
Marcus of Masonic notoriety, necessitates one of two suppositions: (1) either he
was the instructor, or believed to be so, of Charles Martel in Military
erections; or (2) the fraternity of Masons had a branch devoted to the study of
Alchemy and the hidden things of nature and science: much might he said in its
favor, but unless there was some MS. of a much earlier date that mentions Namas
or Marcus, and is missing, the introduction is probably only of the 16th century
when Masons were actually Students of Masonry and the secret sciences. Another
theory has been propounded by Brother Klein, F.R.S., the eminent P.M. of the
Quatuor Coronati Lodge, namely that Haroun al Raschid's son the Caliph al Mamun
is "the man with a Greek name." He shews that in the time of this Caliph the
books of Euclid were translated into Arabic for the Colleges of Cordova, and it
was not until the 12th century that Abelard of Bath rendered them into Latin.
The original Greek MS. was lost for 700 years when it was found by Simon
Grynaeus, a Suabian and co-labourer of Melancthon and Luther. In 1530 he gave
the MS. to the world, and we actually find that in some of our MSS. Graecus is
transformed into Green, Grenenois, Grenus, Graneus. Caxton printed the "Four
Sons of Aymon" in the 15th century, and we find some scribes transforming Namas
into Aymon. Here we have a later attempt to identify the personality mentioned;
he was a man of whom nobody knew anything, and each scribe sought to develop his
own idea, if he had any.
Charlemagne was a contemporary of the Haroun al Raschid
here mentioned who sent him a sapphire ornament and chain by his ambassador.
Green in his Short History of the English People
(London, 1876) says: -- "A Jewish medical school seems to have existed at
Oxford; Abelard of Bath brought back a knowledge of Mathematics from Cordova;
Roger Bacon himself studied under the English Rabbis" (page {303} 83). Bacon
himself writes: "I have caused youths to be instructed in languages, geometry,
arithmetic, the construction of tables and instruments, and many needful things
besides." The great work of this mendicant Friar of the Order of St. Francis,
the Opus Majus, is a reform of the methods of philosophy: "But from
grammar he passes to mathematics, from mathematics to experimental philosophy.
Under the name of Mathematics was enclosed all the physical science of the
time."
It is beyond doubt that after the Norman conquest in 1066
the predominant genius of Masonry was French; the oversight and the design were
French, the labour Anglo-Saxon; but the latter were strong enough as shewn, by
an eminent architect, to transmit their own style in combination with that of
the French. It must also be borne in mind that if the English towns have some
claims to Roman succession, that feature is doubly strong in France, even to the
language. Long after the conquest of the country by the Franks, and even until
modern times, the people were allowed to continue Roman laws, privileges,
colleges, and Guilds; pure Roman architecture exists to this day, and notably at
Nimes. Lodges, though not perhaps under that name, must have existed from the
earliest times, for we find that in the 12th century, the Craft was divided into
three divisions; we may even say four, for besides the Passed Masters
Associations, there were Apprentices, Companions or Journeymen, and perpetual
Companions, or a class who were neither allowed to take an Apprentice, or to
begin business as Masters; that is they could employ themselves only on inferior
work. The eminent historian of Masonry, Brother R. F. Gould, shews this, and
also that the so-called "Fraternities" of France were the Masters' Associations,
but that the Companions and Apprentices had to contribute to the funds that were
necessary for their maintenance. The qualification necessary to obtain
Membership of this Association was the execution of a Master-piece, which was
made as expensive as possible, {304} in order to keep down the number of
Masters. It will be seen at once that this is a very different organisation to
the Constitution of the Assemblies of our last Chapter, and the reader must keep
this distinction in mind, as well as the fact that there came over to this
country a class of men impressed with these discordant views.
It would extend far beyond the scope of this book to give
more than a very slight account of the numerous Abbeys, Monasteries, Churches
and Castles which were erected after the Norman conquest; it is, however,
necessary, in our inquiry after the Speculative element, to say something of
these, and of the persons who erected them. Doctor James Anderson states that
King William the Bastard employed Gundulf, bishop of Rochester, and Earl Roger
de Montgomery in building, or extending, the Tower of London, Castles of Dover,
Exeter, Winchester, Warwick, Hereford, Stafford, York, Durham, Newcastle, also
Battle Abbey, St. Saviour's in Southwark, and ninety other pious houses; whilst
others built forty two such, and five cathedrals. Battle Abbey was in building
1067-90, the architect being a Norman Monk who was a noted arrow-head maker and
therefore named William the Faber, or Smith. Between 1070-1130 Canterbury
Cathedral was in course of erection. In 1076 Archbishop Thomas began the
re-erection of the Cathedral of York, which had previously been burnt in contest
with the Normans. Between 1079-93, Winchester Cathedral was in progress. The
White or Square tower on the Thames is of this period and Jennings mentions one
of the main pillars which has a valute on one side, and a horn on the other,
which he considers to have the same significance as the two pillars of Solomon's
temple, that is symbolising male and female. It is evident that Masons must
have now been in great demand and that whether Saxon or Norman were sure of
employment; the following are of interest, and as we meet with any particulars,
which have a distinct bearing upon the Masonic organisation, we will give them.
{305}
The New Castle, whence the name of that town is taken, was
built by a son of the Bastard, and thenceforth became, as in Roman times, a
place of great strength, and also the chief home of the Monastic Orders, for
Benedictines, Augustinians, Carmelites, Franciscans, Hospitallers of St. John,
and Nuns all built houses here, and their conventual buildings within its walls,
and many an Hospitium for wayfarers, many Guilds, and many a chapel of black,
white and grey Friars were founded. The Percys had a town residence here in the
narrow street called the Close.
In 1074 Lincoln Cathedral was begun by Remgius Foschamp,
the Norman Bishop, who had it ready for consecration in 8 years. It was
destroyed by fire in 1141, but Bishop Alexander restored it to more than its
former beauty. Where the Castle now stands existed an ancient fortress which
the Bastard converted into a Norman stronghold.
In 1077 Robert the Cementarius, or Mason, had a grant of
lands in reward for his skill in restoring St. Albans; and we may find in this
circumstance the origin of the St. Alban Charge combined with that of Charles
Martel and David and Solomon; including the Norman fiction that St. Alban had
for his Masonic instructor St. Amphabel out of France. We say fiction because
Britain at that day sent Masons to Gaul.
In Yorkshire a Godifried the Master-builder witnesses the
Whitby Charter of Uchtred, the son of Gospatric. These are Danish names and the
Marks of Yorkshire Masons, in this and the following century, are strong in the
use of letters of the Runic or Scandinavian alphabet.
Baldwin, Abbot of St. Edmund's began a church in 1066
which was consecrated in 1095. Hermannus the Monk, compares it in magnificence
to Solomon's temple, which is the first Masonic reference we have to that
structure, and in Norman times.
Paine Peverell, a bastard son of the King, built a small
round church at Cambridge which was consecrated in {306} 1101, this form being a
model of the Holy Sepulchre at Jerusalem. He also began a castle in Derbyshire,
on a peak inaccessible on three sides one of which overlooks the Peak Cavern,
which Faber supposes was used in the Druidical Mysteries.
A round church was erected at this period in Northampton,
probably by Simon de St. Luz. An ancient sun-dial is built into its walls; the
tooling of the building is Saxon chevron style, in contradistinction from the
Norman diagonal axe work.
There is a curiously mystic monument at Brent Pelham to
Piers Shonke, who died in 1086. Weever calls it "a stone whereon is figured a
man, and about him an eagle, a lion, and a bull, having all wings, and an angell
as if they would represent the four evangelists; under the feet of the man is a
cross fleuree." We must not hastily confound these emblems with the present
quartering in the Arms of Freemasons.
During the reign of Rufus the great palace of Westminster
was built, and thirty pious houses. In 1089 the King laid the foundation of St.
Mary's Abbey at York. In the same year the Bishop of Hereford laid the
foundation of the Gothic cathedral at Gloucester, and it was consecrated in
1100. In 1093 William of Karilipho, Bishop of Durham, laid the foundation of
his cathedral, in the presence of Malcolm King of Scots and Prior Turgot.
Surtees says that it "was on a plan which he had brought with him from France."
In the same year the church of the old Culdee settlement of Lindisfarne was
erected, and Edward, a monk of Durham, acted as architect.
In 1093 Hugh Lupus, Earl of Chester, sent for Anselme,
Abbot of Bec, "by his conseile to build the Abbey of St. Werberg at Chester."
It contains an old pulpit of black oak which is full of heraldic carving which
has been mistaken for Masonic emblems.<<Past Grand blaster Smith, U.S.A.>> It
was in this Monastery {307} that Ralph Higden compiled the Polychronicon, a
history often referred to in the "Cooke MS."
The work of Durham Cathedral was continued by Bishop
Ranulf de Flambard from 1104 and completed before the year 1129. Under Bishop
William de Carilofe the grant which Waltheof, Earl of Northumberland, had made
to the See of Durham was confirmed, of the Priory of Teignmouth to the Church of
Jarrow, which was built by Benedict Biscop in 689 and of Wearmouth 8 years
later. Also Robert de Mowbray brought monks from St. Albans to rebuild the
Priory Church, which was completed in 1110. Anything connected with these
Northern provinces is Masonically important, for Northumberland and Durham had
many Operative Lodges long prior to the G.L. of 1717, and any legitimacy which
that body can have it owes to those Northern Lodges, which eventually joined its
ranks.
Northumberland is studded with fortified piles or towers
and fortified vicarages which must have given much employment to Masons. Elsden
possessed one of these and also two folc-mote hills, where in old time, justice
was administered in the open air, as in the Vehm of Westphalia, dating back one
thousand years.
Oswold the good Bishop of Salisbury built the Church of
St. Nicholas at Newcastle about the year 1004. In 1115 Henry I. made grants to
the Canons regular of Carlisle. Many parts of the Church of St. Andrew are
earlier than St. Nicholas, but its erection is of later date.
The Church of St. Mary, Beverley, is supposed to have had
upon its site, a Chapel of Ease dedicated to St. Martin by Archbishop Thurston,
of York, between 1114-42; it is certain, however, that it was constituted a
Vicarage of St. Mary in 1325. The Nave was built about 1450, and consists of
six bays and seven clerestory windows, but in 1530 the upper part of the central
tower fell upon the Nave with much loss of life. Its pillar was erected by the
Guild of Minstrels, which like that of the Masons, claimed to date from Saxon
times; it has upon the fluted {308} cornishes five figures of the Minstrels with
their instruments, of which only two respectively with guitar and pipe are
intact; and stands on the north side facing the pulpit. The Misere
stalls in the chancel are of the 15th century, with carved bas reliefs under the
seats; one of these represents a fox shot through the body with a
woodman's arrow, and a monkey approaching with a bottle of physic.
In regard to symbolism Brother George Oliver, D.D.,
mentions an old church at Chester, which he does not name, containing the double
equilateral triangles; also the same in the window of Lichfield Cathedral. Mr.
Goodwin states that the triple triangles interlaced may be seen in the tower of
a church in Sussex. We are now approaching the period of the Crusades, and it
may be noticed that Cluny and other great French Abbeys are usually considered
the centres of action whence proceeded the builders that accompanied the armies
of the cross to Palestine. Here an enormous number of buildings were erected,
between 1148-89, in which Europeans directed native workmen, and in which the
former learned a lighter style of architecture which resulted in pointed Gothic;
a style which had early existence in the East, for Professor T. Hayter Lewis
points out that the 9th century Mosque at Tulun in Cairo has every arch pointed,
every pier squared, and every capital enriched with leaf ornament; this style
the returned Masons began to construct and superintend in the West.
Mr. Wyatt Papworth mentions that a Bishop of Utrecht in
1199 obtained the "Arcanum Magisterium" in laying the foundation of a church,
and that he was slain by a Master Mason whose son had betrayed the secret to the
Bishop. About this time was begun the old church at Brownsover, near Rugby;
when it was restored in 1876 two skeletons were found under the north and south
walls, in spaces cut out of the solid clay, and covered over with the oakblocks
of two carpenters' benches. A similar discovery was made in Holsworthy parish
church in 1885; {309} in this case the skeleton had a mass of mortar over the
mouth, and the stones were huddled about the corpse as if to hastily cover it
over. There is no doubt that in this and many other cases the victims were
buried alive as a sacrifice.<<"Builders' Rites and Ceremonies," G. W
Speth, 1894.>> They are instances in proof of a widespread and ancient belief
of a living sacrifice being necessary.
King Henry I., 1100-35, built the palaces of Woodstock and
Oxford, and fourteen pious houses, whilst others built one hundred such, besides
castles and mansions. The Bishop of Durham confirmed and granted privileges to
the Hali-werk-folc who would be Saxon artificers.
In 1113 Joffred, Abbot of Croyland, laid the foundation of
that Abbey; about 22 stones were laid by Patrons, who gave money or lands.
Arnold is described as "a lay brother, of the art of Masonry a most scientific
Master." About this time, or a little earlier, the seven Liberal Arts and
Sciences are designated the Trivium and Quadrivium, and the
Chronicler gives us the following illustration of the first division: -- "During
this time Odo read lessons in Grammar to the younger sort, Terrick
Logic to the elder students at noon; and William Rhetoric in the
afternoon; whilst Gilbert preached every Sunday, in different churches, in
French and Latin against the Jews, and on holiday evenings explained the
Scriptures to the learned and clergy." In Essex's Bibliotheca Topographia, 1783
(vol. iv.) we find it stated that the builders of this portion cut rudely at the
west end of the south aisle, a pair of compasses, a lewis, and two circular
figures, which, he supposes, are intended for sun and moon; in 1427, however,
there were repairs in progress, not of this part, but in the west and north
aisles. This Abbey possessed a library of 900 books, and save that Joffrid, or
Gilbert, exhibited so much animosity against the Jews, is so consonant with the
first part of the "Cooke MS." that we might have taken it as a proof that the
Semitic Rites existed in 1113. They probably did in France and parts of Spain.
The bronze candelabrum of {310} Gloucester was made in 1115, and has the double
triangles and much other Masonic symbolism; it is of Byzantine design and
approximates to old Egyptian work and symbolism.
King Stephen, 1135-54, employed Gilbert de Clare to build
four Abbeys, two Nunneries, and the Church of St. Stephen at Westminster, whilst
others built about ninety pious houses. Jesus College at Cambridge was founded
in this reign, and a very remarkable church was erected at Adel near Leeds. It
is recorded of a soldier of King Stephen, named Owen or Tyndal, that he received
a species of religious Initiation at the Culdee Monastery in Donegal, placed in
a pastos of the cell; he then went on a pilgrimage to the Holy-land, and
on his return, as has been recorded of Renaud of Montauban, assisted in building
the Abbey of Bosmagovsich. The Marks of Birkenhead Priory of this date have
been collected and printed by Brother W. H. Rylands, also those of St. John's
Church in Chester, the Cathedral, Chester, and the walls, some of which are
Roman work.<<"Ars Quat. Cor.," 1894.>>
In 1147 Henry de Lacy laid the foundation of Kirkstall
Abbey in Yorkshire; it is of pointed Gothic. Roche Abbey was built between this
date and 1186, and these two are believed to be by the same architect. Rivaulx
and Fountains Abbey were begun in 1199 and 1200. At this time Adam, a Monk of
Fountains Abbey, and previously of Whitby, was celebrated for his knowledge of
Gothic architecture, and officiated at the building of the Abbeys of Meux,
Woburn, and Kirkstede; it is not said whether he was lay or cleric. York
Cathedral was again destroyed by fire in 1137, and Archbishop Roger began to
re-erect it in 1154.
In Normandy the Guilds were travelling about like those of
England and were of importance in 1145, and had a Guild union when they went to
Chartres. At this time Huges, Archbishop of Rouen, wrote to Theodric of Amiens
informing him that numerous organised companies {311} of Masons resorted thither
under the headship of a Chief designated Prince, and that the same companies on
their return are reported by Haimon, Abbe of St. Pierre sur Dive, to have
restored a great number of churches in Rouen.
The Priory of St. Mary in Furness was commenced by
Benedictines from Savigney. In 1179 the Priory of Lannercost was founded by
Robert de Vallibus, Baron of Gillesland. Bishop Hugh de Pudsey rebuilt the
Norman Castle of Durham, dating from 1092 to 1174. Between 1153-94 this Prelate
was the great Transitional Builder of the north, and he began the erection of a
new church at Darlington in 1180 on the site of an old Saxon one. The great
Hall of the Castle of Durham was the work of Bishop Hadfield in the reign of
Richard III. on an older Norman one.
Henry II. between 1154-89 built ten pious houses, whilst
others built one hundred such. It is the era of the advent of the "transitional
Gothic." In the first year of this King's reign, 1155, the "Poor Fellow
Soldiers of Jesus Christ, and of the Temple of Solomon," began to build their
Temple in Fleet Street, London, and continued at work till 1190. It is a round
church in pointed Gothic to which a rectangular one was added later. By Papal
Bull of 1162 these Knights were declared free of all tithes and imposts in
respect of their movables and immovables, and their serving brethren had like
favours, indulgences, and Apostolic blessings. James of Vitry says that they
had a very spacious house in Jerusalem, which was known as the Temple of Solomon
to distinguish the Temple of the Chivalry from the Temple of the Lord. In the
Rule which Bernard, Abbot of Clairvaux, drew up for them, he speaks of the
poverty of the Knights, and says of their house that it could not rival the
"world renowned temple of Solomon"; in chapter xxx., he again speaks of the
poverty of the house of God, and of the temple of Solomon." As a fraternity he
designates them "valiant Maccabees." Sir John Maundeville visited the house,
and {312} speaks of it in 1356 thus: "Near the temple [of Christ] on the south
is the Temple of Solomon, which is very fair and well polished, and in that
temple dwell the Knights of the Temple, called Templars, and that was the
foundation of their order, so that Knights dwelt there, and Canons Regular in
the temple of our Lord." As Masonic symbolism is found in their Preceptories,
this would be a channel from which to deduce both our Solomonic legends, and the
alleged Papal bulls, which Sir William Dugdale asserted were granted to
travelling Freemasons; but this view has never met with favour from Masonic
historians, who aim chiefly at writing things agreeable to their patrons and
rulers. Brother Oliver states that the high altar has the double triangles, at
any rate these appear on the modern embroidered cover; there is the anchor of
the Virgin, also the Beauseant of black and white, which Vitry interprets that
they are fair to their friends but black to their enemies, but Jennings says:
"This grandly mystic banner is Gnostic, and refers to the mystic Egyptian
apothegm that light proceeded from darkness." He further mentions these symbols
in the spandrels of the arches of the long church -- the Beauseant; paschal lamb
on a red cross; the lamb with the red cross standard triple cloven; a prolonged
cross issuing out of a crescent moon, having a star on each side. The arches
abound with stars, from which issue wavy or crooked flames; the winged horse,
white, on a red field, is one of their badges. He adds that there is a wealth
of meaning in every curve of the tombs, which appear in the circular portion.
Ireland has many works erected during this period, and Mr.
Street says of them: "I find in these buildings the most unmistakable traces of
their having been erected by the same men, who were engaged at the same time, in
England and Wales." The same remark will apply to Scotland.
The ancient Preceptory of the Temple at Paris contained
(says Atlanta xi. p. 337) "24 columns of silver {313} which supported the
audience chamber of the Grand Master, and the Chapel hall paved in Mosaic and
enriched by woodwork of cedar of Lebanon, contained sixty huge vauses of gold."
The fortress was partially destroyed in 1779.
Batissier in his Elements of Archaeology (Paris, 1843),
says that the name Magister de Lapidibus vivis was given in the middle
ages to the Chief artist of a confraternity -- Master of living stones. Or the
person was simply termed Magister Lapidum, and he refers on both these
points to some statutes of the Corporation of Sculptors quoted by Father de la
Valle. For the origin of the first of these terms consult the Apocryphal books
of Hermas, but the term has more in it than appears on the surface, for in Guild
ceremonial the candidate had to undergo the same treatment as the stone, wrought
from the rough to the perfect. Amateurs were received, for the 1260 Charte
Octroyie is quoted by the Bishop of Bale thus: "The same conditions apply to
those who do not belong the Metier, and who desire to enter the
Fraternity."
A Priory of the Clunic order of Monks was founded in 1161
at Dudley by Gervase Pagnel, and they had others at Lewes, Castleacre, and
Bermondsey.
A fire having occurred at Canterbury, Gervasius, a
Benedictine Monk, in 1174, consulted "French and English Artificers," who
disagreed in regard to the repair of the structure. The account which Gervaise
gives is highly interesting and instructing. The work was given to William of
Sens, "a man active, ready, and skillfull both in 'wood and stone.' "He
delivered models for shaping the stones, to the sculptors"; he reconstructed the
choir and made two rows, of five pillars on each side; but in the fifth year he
was so injured by the fall of his scaffold that he had to appoint as deputy a
young Monk "as Overseer of the Masons." When he found it necessary to return to
France the Masons were left to the oversight of William the Englishman, a man
"small in body, but in workmanship of many kinds acute and {314} honest." The
Nave was completed in 1180, and Gervaise informs us that in the old structure
everything was plain and wrought with an axe, but in the new exquisitely
sculptured with a chisel.
We gather two points of information from this account of
1160; first we have the information that William of Sens issued Models to
the workmen, which explains a law of the Masonic MSS. that no Master should give
mould or rule to one not a member of the Society; we see, in the second
place, that the chisel was superseding the axe. We will also mention here that
there is Charter evidence of this century, that Christian the Mason, and Lambert
the Marble Mason had lands from the Bishop of Durham for services rendered. The
fall of Jerusalem in 1187 brought back from the East many artisans to the West,
whose influence is traceable in the early pointed style, or as it is termed the
"Lancet," or "Early English."
A noteworthy movement, which extended to other countries
had place in France at this period. A shepherd of the name of Benezet conceived
the idea of building a bridge over the Rhone at Avignon; the bishop supported
his scheme and superintended its erection between 1171-88. Upon Benezet's
death, in 1184, Pope Clement III. canonised him, and sanctioned a new Fraternity
of Freres Pontives -- bridge builders.
In 1189, Fitz Alwine, Mayor of London, held his first
assize, from which we learn that the Master Carpenters and Masons of the City
were to be sworn not to prejudice the ancient rights ordained of the estates of
the City.
Between 1189-1204 Bishop Lacey was engaged in adding to
Winchester Cathedral.
There are references worthy of note in Scotland at this
time. In 1190 Bishop Jocelyne obtained a Charter from William the Lion to
establish a "Fraternity" to assist in raising funds wherewith to erect the
Cathedral of Glasgow; it is supposed to imply the existence of a band of
travelling Masons. The same bishop undertook the erection of the Abbey of
Kilwinning. The Templar {315} Preceptory of Redd-Abbey Stead was erected at the
same time, and an ancient Lodge of Masons existed here last century.
In the reign of John, 1200-16, about forty pious houses
were erected. Hugh, Bishop of Lincoln, about 1200, wrought with his own hands at
the choir and transept of the Cathedral, the designs being by Gaufrids de Noires,
"constructor ecclesiae." The Masons' Marks are numerous; and it is asserted by
Brother Emra Holmes that, from the central tower, may be seen three large
figures of a monk, a nun, and an angel, each displaying one of the signs of the
three degrees of Masonry. The Cathedral has also an ancient stained glass
window, which has the double triangles in four out of six spaces, an engraving
of which appears in the Historical Landmarks of Brother George Oliver.
Brother Fort asserts that the Masons of the middle ages must have received their
technical education from the Priories, and that a tendency continually reveals
itself to use the abstruse problems of Geometry as the basis of philosophical
speculations, thus blending the visible theorems with unseen operations of the
spirit. He considers that the building operations of the Masons were canvassed
in the Lodge and worked out mathematically, the plan of the building serving as
the basis of instruction. These views mean in two words that Masonry in all
times was Operative and Speculative, but the identical system prevails to-day in
some still existing Stone Masons' Guilds.
In 1202 Godfrey de Lucy, Bishop of Winchester, formed a
"Fraternity" for repairing his church during the five years ensuing. There is
nothing to disclose the nature of these Fraternities; it may mean no more than a
committee for collecting the means, possibly the Masters' Fraternities of the
French may have given the idea. At this period Gilbert de Eversolde was
labouring at St. Albans' Abbey, as the architect, and Hugh de Goldcliffe is
called a deceitful workman. In 1204 the Abbey of Beaulieu in Hants was founded
by King John, and {316} Durandus, a Master employed on the Cathedral of Rouen,
came over to it by request. In 1209 London Bridge, which was begun by Peter de
Colchurch, was completed. There is a slab, of this period, in the transept of
Marton Church, W.R. Yorkshire, which has upon it a Calvary cross, a cross-hilted
sword, and a Mason's square and level, pointing to the union of arms, religion,
and art.
In 1212 a. second Assize was held in London by Mayor Fitz
Alwyne, when owing to a great fire it was thought necessary to fix the wages.
At this time a horse or cow could be bought for four shillings. Masons were
granted 3d. per day with food, or 4 ½d. without; Labourers had 1 ½d. or 3d.;
cutters of free-stone 2 ½d. or 4d.; the terms used are "Cementarii," and "Sculptores
lapidam Liberorum." John died in 1216, and Matthew of Paris, and others, write
his epitaph: "Who mourns, or shall ever mourn, the death of King John "; "Hell,
with all its pollutions, is polluted by the soul of John." (i. 288)
In the reign of Henry III., 1216-72, thirty-two pious
houses were erected, and the Templars built their Domus Dei at Dover. The
beginning of this King's reign is the period when Laymen, emancipating
themselves from the Monasteries, come to the front as builders, and leaders of
working Masons. It is also the commencement of a more highly finished style of
pointed Gothic introduced by the Masons who returned from Palestine. During
this reign flourished the celebrated Friar Roger Bacon, who, as member of a
sworn fraternity, gave himself to the investigation of the hidden things of
nature and science.
In the reign of Henry III. the Monks of Teignmouth raised
a masterpiece of architecture in their new conventual church, which they
completed by 1220, and were engaged in constant contention with the claims to
jurisdiction of the Bishops of Durham; and then followed disputes with the
burgesses of Newcastle, owing to the Monks fostering the trade of North
Shields. The Prior's officers were in the habit of meeting those of the common
{317} law on the hill of Gateshead, or beneath a spreading oak in
Northumberland, when they came to hold assizes in Newcastle.
In 1220 the foundation of Salisbury Cathedral was laid by
Bishop Poore; Robert was Master Mason, and Helias de Berham, one of the Canons,
employed himself on the structure. Its base is the Patriarchal cross, its
erection occupied 38 years, and it is the only Gothic cathedral in England built
in one style of architecture. The five-pointed star is found in the tracery of
the arcades, and heads of 32 windows, and the equilateral triangle is the basic
design of the parapet. In 1220 Peter, Bishop of Winchester, levelled the
footstone of Solomon's porch in Westminster Abbey. He is the same person as
Peter de Rupibus, a native of Poictiers, who served with Coeur de Lion in
Palestine, and was knighted by him, created Bishop of Winchester in 1204, Chief
Justice in 1214, went on a Pilgrimage to Palestine and returned in 1231.
Amongst his architectural labours is a Dominican convent in Winchester; the
Abbey of Pitchfield; part of Netley Abbey; a pious house at Joppa; and the Domus
Dei in Portsmouth. He died in 1238, and his effigy, which is a recumbent figure
in Winchester Cathedral, has the right hand on the left breast, and his left
hand clasping a book.<<Ars Quat. Cor.>>
From 1233-57 the Close Rolls give numerous details
of the King's Masons who were employed at Guildford, Woodstock, and
Westminster. In 1253 the King had consultations with Masons, "Franci et Angli."
It is also the period of origin of the "Geometrical" style.
There is a document of 1258 which, though French, has an
important bearing on English Masonic legends, referring amongst other things to
Charles Martel, and which, though traditional, was accepted as sufficient to
secure important freedoms. In this year Stephen Boileau, Provost of the
Corporation of Paris, compiled a code of "Regulations concerning the arts and
trades of Paris, {318} based upon the Statements of the Masters of Guilds," and
amongst these we find the following in regard to the Masons, which gives them a
double title to the term "Free," for they were free-stone cutters and free of
certain duties: xxi. The Masons (Macons) and plasterers are obliged to
do guard duty, and pay taxes, and render such other services as the other
citizens of Paris owe to their King. xxii. The Mortar-Makers are free of guard
duty, as also every stone-cutter since the time of Charles Martel, as the
ancients ("Prudolmes" or wise men) have heard, from father to son." The
question arises here whether Masons and setters, who, were not free of duty,
though cutters and sculptors were, use the term Carolus Secundus in England as a
claim for the Masons and Setters. The Prudomes were the Wardens under the
"Master who rules the Craft," and we are further told that this Master had taken
his oath of service at the Palace, and afterwards before the Provost of Paris.
It is also said that, after six years' service the Apprentice appeared before
"the Master who keeps the Craft," in order to swear "by the Saints," to conform
to Craft usage. He thus became a Journeyman, or Companion, but could not become
a Master, and undertake the entire erection of a building, until he had
completed such a "Master-Piece" as was appointed him, and which entailed much
outlay; but if this was Passed he became a member of the "Masters' Fraternity."
The difference between the Saxon and the French custom appears to be this: that
whilst in the former case the acceptance of a Master rested with the same
Assembly as that to which the Journeyman belonged, in the latter case the
Masters' Fraternity was now a separate body, with independent laws. The custom
of Montpelier, according to documents printed by Brother R. F. Gould, would seem
to have developed somewhat differently. Here, after an Apprentice had served
three years, he was placed for another four years to serve as a Journeyman,
under a Master. At the end of this period he might present his Master-piece,
and if it was approved he took the oath to {319} the Provosts and only such
sworn Master was permitted to erect a building from the basement; but it was
allowable for a Journeyman to undertake small repairs. Thus as city customs
varied confusion must at times have arisen in journeying abroad. There is
mention in 1287, when the Cathedral of Upsala in Sweden was begun, that Etienne
de Bonneuill took with him from Paris "ten Master Masons and ten Apprentices";
possibly some of the Masters or some of the Apprentices, were what we call
Fellows, but there is nothing to warrant any classification. It is important to
shew the secret nature and the import of the French organisation, and
Fraternities, and we quote the following from Brother J. G. Findel's History
of Freemasonry: -- "The Fraternities existing as early as the year
1189 were prohibited by the Council of Rouen ("cap." 25); and the same was most
clearly expressed at the Council of Avignon in the year 1326, where (cap.
37) it is said that the members of the Fraternity met annually, bound themselves
by oath mutually to love and assist each other, wore a costume, had certain well
known and characteristic signs and countersigns, and chose a president (Majorem)
whom they promised to obey." Nothing very vile in this.
In 1242 Prior Melsonby made additions to Durham Cathedral,
and others were made by Bishop Farnham before 1247, and by Prior Hoghton about
1290. At Newcastle the church of All Saints was founded before 1296, and that
of St. John in the same century. The church of St. Nicholas was rebuilt in the
14th century, but the present tower only dates from the time of Henry VI.
Clavel says that the seal of Erwin de Steinbach, Chief Master of Cologne, 1275,
bears the square and compasses with the letter G.
Turning to the North of England we find that at York in
1171, 1127, 1241, and 1291, the choir, south transept, and nave of the Minster
were either completed or in course of erection, and the workmanship is
infinitely superior to later portions of the building. In 1270 the new church
of {320} the Abbey of St. Mary in York was begun by the Abbot Simon de Warwick,
who was seated in a chair with a trowel in his hand and the whole convent
standing around him. There is also a Deed of 1277 with the seal of Walter Dixi,
Cementarius, de Bernewelle, which conveys lands to his son Lawrence; the legend
is "S. Walter le Masun," surrounding a hammer between a half-moon and a
five-pointed star. In this same year, 1277, Pope Nicholas II. is credited with
letters patent to the Masons confirming the freedoms and privileges, said to
have been granted by Boniface IV. in 614; if such a Bull was issued, it has
escaped discovery in recent times.
In these somewhat dry building details it will have been
noticed that references are made to French designers, and to consultation with
French and English Masons, and with this enormous amount of building there must
necessarily have been a constant importation of French Masons, with the
introduction of French customs.
On the symbolism of this period there are some interesting
particulars in the Rationale of Bishop Durandus, who died in 1296. The
"tiles" signify the protectors of the church; the winding-staircase
"imitated from Solomon's temple" the hidden knowledge; the stones are the
faithful, those at the corners being most holy; the cement is charity;
the squared stones holy and pure have unequal burdens to bear; the
foundation is faith; the roof charity; the door obedience; the
pavement humility; the four side walls justice, fortitude,
temperance, prudence; hence the Apocalypse saith "the city lieth four
square."<<"Ars Quat. Cor.," x, p. 60.>> The custom is Hindu, French,
British.
In a paper recently read before one of the learned
Societies Professor T. Hayter Lewis has shewn that the builders of the early
"Pointed Gothic "of the 13th century were of a different school to those who
preceded them in the 12th century; he shews that the Masons' marks, the style,
and the methods of tooling the stones, differ from the older work, and whilst
the older was wrought with diagonal tooling, the later was upright {321} with a
claw adze. He traces these changes in methods and marks through Palestine to
Phoenicia. This new style, he considers, was brought into this country by
Masons who had learned it amongst the Saracens, and though Masons' marks were in
use in this country long before they were now further developed on the Eastern
system.<<Ibid, iii, also v, p. 296>> There is as well tangible evidence
of the presence of Oriental Masons in this country; two wooden effigies, said to
be of the time of the Crusades, were formerly in the Manor house of Wooburn in
Buckinghamshire, of which drawings were shewn to the Society of Antiquaries in
1814, and have recently been engraved in Ars Quatuor Coronatorum.<<Ibid,
viii. 1895.>> These effigies are life size, one represents an old man with
quadrant and staff, the other a young man with square and compasses, and "the
attire, headdress, and even features, indicate Asiatic originals." It has been
thought that the Moorish Alhambra at Grenada indicates the presence of Persian
Masons, and we find the translator of Tasso's Jerusalem Delivered in
every case substitutes the word Macon for Mohammed, but this is only a
provincial abbreviation for Maometto.
Though supported in a superior manner, the theory of
Professor Hayter Lewis is not new to Freemasonry, as in the 17th century Sir Wm.
Dugdale, Sir Chris. Wren, and others fix upon the reign of King Henry III. as
the period when the Society of Freemasons was introduced into England by
Travelling Masons, protected by Papal Bulls, and Wren is said to have added his
belief that pointed Gothic was of Saracenic origin, and that the bands resided
in Huts near the erection upon which they were working, and had a Warden over
every ten men. But Elias Ashmole held that whilst such a reorganisation
actually took place, it was upon a Roman foundation. Dugdale probably derived
his views from some monastic document, or tradition, whilst Ashmole as a Mason,
with better information followed the old MS. Constitutions, as we {322} have
done in these chapters. Brother Gould is of opinion that the alleged Bulls were
given to the Benedictines and other monkish fraternities who were builders, and
that they only apply to Masons as members, or lay brothers of the Monasteries;
and, we may add, Templars.
It must be clear to all who have eyes to see, that with
this importation into England of the foreign element a new series of legends
were engrafted upon.the original simple account of the old English Masons. Such
are the Charges of Nimrod, of David and Solomon, and of Charles Martel, and
though we have no MSS. of this period to confirm us, there is no doubt that they
are of this period; equally we have no contemporary text of the Charges by which
the newly imported Masons were ruled. The information already given enables us
to see that there was a difference both in legends and laws between the two
elements and that it was a sectarian difference.
English MSS., of more modern date, refer to "Books of
Charges," where those of Nimrod, of Solomon, of St. Alban, and of Athelstan are
included, and if they actually existed, as we see no reason to doubt, they were
of this century. Moreover the references to Carolus Secundus, or to Charles
Martel, must be of this period (though there can be no doubt that this refers to
Carolus Magnus or Charlemagne) as small importations of French Masons in Saxon
times would not have influenced the older legends, nor stood a chance of
adoption by the English. In regard to the laws by which the French Masons were
governed, we are, however, informed in the more modem MSS. that they differed
but little, or "were found all one" with the Roman, British, and Saxon Charges.
It is very evident that the early foreign element had a Charge of their own
referring to Nimrod, David, Solomon, and Charles of France, applicable to their
own ceremonies, and that in England, they united therewith the "Charges" of
Euclid, St. Alban, and Athelstan in a heterogeneous manner; and these are found
in two, or more, MSS. to which we refer {323} later, as having been approved by
King Henry VI., and afterwards made the general law.
There is one piece of evidence which might enable us to
settle certain difficult points if we could rely upon it. Professor Marks, a
learned Jew, has stated that he saw in one of the public libraries of this
country a Commentary upon the Koran of the 14th century, written in the Arabic
language, with Hebrew characters, referring according to his view, to Free
Masonry, and which contained an anagrammatical sentence of which each line has
one of the letters M. O. C. H., and which he reads: "We have found our Lord
Hiram" (Chiram); but the Dervish Sects have a similar phrase, which would read:
"We have found in our Lord rest" (Kerim, or Cherim). We must therefore hold our
minds in reserve until the book has been re-found and examined. In any case it
seems to add a link to the chain of evidence as to the Oriental origin of our
present Rites. We may feel assured that the Masons who returned from the
Holy-land were of a class calculated to make a marked impression on the
Society. The word to which the foregoing alludes, in modern Arabic, might be
translated "Child of the Strong one." Several modern writers, both Masons and
non-Masons, hold to the opinion that there were two Artists at the building of
Solomon's temple: Huram the Abiv, who began the work, and Hiram the son, who
completed what his father had to leave undone. Succoth, where the brass
ornaments for the Temple were cast, signifies Booths or Lodges, and Isaradatha
means sorrow or trouble.<<Vide "Light from the Lebanon Lodge." Joel
Nash.>> Josephus says that Hiram was son of a woman of the tribe of Napthali,
and that his father was Ur of the Israelites. The account that we have of him,
in the Bible, is that he was expert in dyeing, and in working in gold, and in
brass; which makes him a chemist and metallurgist, rather than a Mason. There
were many Arts in which the ancients were our superiors. A very important {324}
lecture on this point has recently appeared from the pen of the Rev. Bro. M.
Rosenbaum.
After this long digression we will return to architecture
in general. Mr. Wyatt Papworth points out the use of the term Ingeniator, in
various documents, between 1160-1300 referring to castles repaired or
constructed. Some of these were undoubtedly Architects and not Engineers, whose
duties were the construction of warlike machines; and though gunpowder had not
yet come into use in this country, the connection with Masoning might, at a
later period, lead to the introduction of Marcus Graecus into our MSS.
In the reign of Edward I., 1272-1307, Merton College in
Oxford, the cathedral of Norwich and twenty pious houses were founded; the noble
Gothic style had reached its climax. Between 1291-4 several crosses were
erected; and there are mentions of Masons who were employed by the King, some
items of expense refer to timber, "to make a Lodge for Master Michael and his
Masons." Peter de Cavalini designed the "Eleanor Crosses;" the one in Cheapside
was begun by Richard de Crumble, and completed by Roger de Crumble; it was of
three stories, decorated with Niches having Statues executed by Alexander le
Imaginator. A still more beautiful one was the Charing Cross. From 1290-1300
West Kirkby Church was building, and the Marks are recorded by Brother Rylands,
as well as those of Eastham, and Sefton Churches.<<Ars Quat. Cor. vii.>>
In 1300 Henry the Monk, surnamed Lathom, Latomus, -- Mason or Stone-cutter,
rebuilt part of the Abbey of Evesham. In 1303 the Mayor and 24 Aldermen of
London, made ordinances for the regulation of the Carpenters, Masons and
labourers; the Mayor was Gregory de Rokeslie, and the Mazounes Mestres, or
Master Masons, and Master Carpenters are mentioned, in conjunction with their
servants. From 1308-26 William Boyden was employed in erecting The Chapel of
the Virgin at the Abbey of St. Albans. {325}
In the reign of Edward II., 1307-27, Exeter and Oriel
Colleges in Oxford, Clare Hall in Cambridge, and eight pious houses were built.
During this King's reign we have the advent of the "Curvilinear," or "Decorated"
style, which held its ground for near a century. In 1313 the Knights Templars
were suppressed with great brutality in France; in England their property was
confiscated to the Knights of St. John, their leading Preceptories being at
London, Warwick, Walsden, Lincoln, Lindsey, Bollingbroke, Widine, Agerstone,
York, Temple-Sowerby, Cambridge, etc.; they were distributed throughout the
Monasteries, or joined the Knights of St. John; those of York had lenient
treatment by Archbishop Greenfield, and were relegated to St. Mary's adjacent to
the Culdee hospital of St. Leonard. Their Lay brethren, amongst whom would be a
numerous body of Masons, were liberated; a circumstance from which might spring
more than a traditional connection. Some of the Knights returned to Lay
occupations, and even married to the great annoyance of the Pope. In Scotland
the Knights, aided in their aims by the wars between that country and England,
retained their Preceptories and though they seem to have united with the Order
of St. John in 1465 they were as often distinguished by one name as the other.
The Burg-laws of Stirling have the following in 1405, -- "Na Templar sall
intromet with any merchandise or gudes pertaining to the gilde, be buying and
selling, within or without their awn lands, but giff he be ane gilde
brother."<<"Freem. Mag." xvi, p. 31.>> Thus implying that the Knights
had actual membership with the Guilds. The Templars, at the like date (1460)
are mentioned in Hungary.<<Malczovich -- Ars Quat, Cor. Yarker. Also
1904, p. 240.>> In Portugal their innocence of the charges brought against them
was accepted, but to please the Pope their name was changed to Knights of
Christ. In an old Hungarian town, where the Templars once were, the Arms are a
wheel on which is the Baptist's head on a charger. {326}
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
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}
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