mutual agreement between the believers and non-believers in Christ. The Mediterranean Pass, (a degree only given to the Knight Templars, and afterwards to the Knights of Malta,) was given to them to make use of in case of obstruction or hindrance. Even by their greatest opponents, in respect of religion, it was given, received, and responded to with every token of Brotherly love ond friendship;* by this, then, it proves clearly, that an amicable Brotherly agreement was established between Christian, Turk, Moor, and Jew, to be recognised as Brothers of the same family, and children of the great Architect of the Universe.

I have been a Mason since 1806, have visited most of the principal Lodges in France, Germany, Holland, Poland, Prussia, Hanover, Sweden, and Denmark, and declare in all the numerous Lodges I have been present (in the Master Mason's degree), never have I heard, or seen, a properly initiated Brother Jew Mason being refused admittance; nor have I ever heard in their Masonic workings an allusion, direct or indirect, to Christianity, nor witnessed the many prayers as introduced amongst the Brethren in the English system of working in Masonry, particularly so since the year 1813; and yet those countries do, and can, boast, of as good and worthy Masons as ever were initiated in any Lodge of England. Away, then, with those uncalled-for inuendoes of "Sit Lux;" if the Craft is to be ruled by a spirit of bigotry, then there is an end to genuine Masonry.

I remain, Sir and Brother,

Yours, Fraternally,

L. C. DE LOUde,
R. A., K. M., K. T., H. P. P.

Wolverhampton, January 14th, 1846.

ON THE STUDY OF MASONIC ANTIQUITIES.

BY BRO. THOMAS PRYER, OF THE OAK LODGE.

CHAPTER I.- Introductory.

THE NATURE AND MEANING OF THE TERM FREEMASONRY.

AMONGST existing institutions Freemasonry stands boldly pre-eminent as the only system capable of universal adoption, in which scientific attainments are rendered directly subservient to moral culture, and spiritual instruction is expressly blended with intellectual improvement. It is this peculiar and intimate union of science with morality, which forms one of the distinguishing characteristics of the Order, and, inde

*Not later than about thirty years ago a small craft, a trading vessel, with a valuable cargo on board, was sent from a trading port in Ireland to a commercial town on the Mediterranean coast. She was manned by a captain or master, a mate, and seven sailors, they were overtaken by a calm, when an Algerine piratical vessel came up to them, under a heavy discharge of its guns, hailed them to surrender as captives; the captain and mate being both Masons, the former a Knight Templar, as a last extremity, took the ship's speaking trumpet, and with a stentorious voice, vociferated M***, &c. when immediately a signal of the Algerine pirate was responded: they came on board, saluted each other, and after Brotherly demonstrations of Love, departed in friendship, leaving the Irish vessel and crew unmolested to pursue their course.

pendently of its other beneficial tendencies (and these are manifold), renders Freemasonry worthy the attention of every man, desirous of promoting the welfare, and increasing the happiness of his fellow-creatures.

A society thus constituted, connecting together all its professors in the ties of BROTHERLY LOVE-inculcating with powerful energy the purest doctrines of MORALITY and VIRTUE-breathing the holiest aspirations of an undying FAITH-leading to the blissful HOPE of a glorious immortality-and teaching with impressive force the practice of UNIVERSAL CHARITY—a society thus constituted would not be less worthy of notice though its origin could not be traced beyond the present age. But the spirit of Freemasonry, though radiant in her beauty, like the day-star of the morning, and still fresh with the purity of holiness and grace, is no longer young.

Originating in periods of the most remote antiquity, Freemasonry has outlived the fall of empires, and survived the mutations of ages. Based on the rock of truth-TRUTH, immutable and eternal-having the welfare of man for its primary object, and the glory of God for its ultimate aim, it has resisted and triumphed over all the assaults of its enemies. Passing through the fiery ordeal of persecution, it has become, like gold, purified by the trial.

The history and antiquities of the system, therefore, irrespective of its beneficent principles, awaken our curiosity, and become deeply interesting, particularly when we find that the investigation increases in interest as we proceed, and finally opens a wide and apparently boundless field of inquiry, not only to the moralist and philanthropist, but also to the historian, the archæologist, and the divine.

Great minds have occasionally been engaged in this investigationmany learned Brethren have enlightened the fraternity by their erudite researches but our Rev. Brother, Dr. Oliver, completed the crowning labour, and to him the honour is due of having, unaided and by the most unremitting perseverance, collected the materials from their widely scattered sources, and prepared the most complete and interesting exposition which we yet possess of Masonic antiquities, and the progress of the science amongst the early nations of the earth. The works of Dr. Oliver place Freemasonry in its proper light before the world, and they, more perhaps than any other external circumstance, have tended to raise the institution to the commanding position which it now occupies.

The dignity of the science, regarded in its speculative character, demands that all philosophical investigations into its origin, progress, and principles should be encouraged, in order that it may retain its high position, intellectually as well as morally, and never be allowed, through the inattention of its members, to degenerate into a mere form or ritual, and become like a body without spirit, or life without soul.

As in all other departments of science fresh discoveries are continually increasing our store of knowledge, so we find that archæological researches, particularly amongst the existing monuments of those countries where ancient Masonry more especially flourished, are constantly adding to the numerous facts already collected, and rendering us better acquainted with Masonic antiquities. Each labourer should therefore contribute his mite of information. Though at the time of no apparent value, subsequent research may show its ultimate importance. The Rosetta Stone was at first regarded as a mere mutilated fragment of antiquity; its discovery, however, led eventually to the art of deciphering the Egyptian hieroglyphics, an art which had been lost for fifteen centuries; and

thereby opened to the world a flood of information, which had long been hidden in the darkness of by-gone ages.

It is not intended here to enter into a full consideration of the various topics involved in the study of Masonic antiquities. Indeed, it may be asked, where is the intellect sufficiently powerful to fathom the depths, and embrace a full comprehension of the sublimities of speculative Freemasonry? My present purpose is simply to offer such remarks upon the antiquities of Masonry, as may, perhaps, in some slight degree be useful in directing Brethren desirous of entering into the investigation of a subject so highly interesting, and also tend to corroborate the views of those who have written upon the high antiquity and sacred character of our venerable institution.

In pursuing such an investigation it is, however, necessary, in the first place, to endeavour to arrive at a correct idea as to the nature of the term "Freemasonry," and the sense in which, in speaking of the institutions of antiquity, it is used, otherwise we may be apt to form very incorrect notions upon the subject. The term it is clear, amongst many writers, is not correctly understood, or at all events its extensive and general signification is not at all times borne in mind, otherwise we should not have so many conjectures as to the real origin of Freemasonry. Some writers have considered Freemasonry as an institution of comparatively modern origin; others have imagined that it originated in the middle ages; some again profess to trace its commencement amongst the primitive Christians; whilst others attempt to show that it was instituted by the Hebrews at the time of their Exodus. Several have supposed that it was first developed on the plains of Shinar, in order to enable a chosen few, notwithstanding the confusion of tongues, to communicate together through the medium of its universal language. There are again others who contend for an origin even more remote, and trace the system through antediluvian ages.

Such then is the great difference of opinion which exists as to the true origin of Freemasonry, and it must be admitted that unless the subject is viewed in a most comprehensive sense, plausible arguments may be adduced in favour of the views entertained by either party. But we imagine that when the subject is thus regarded, all difficulties vanish, and we are enabled to trace back the true "light" to the earliest period. Let us, therefore, as a preliminary, but most important step in our researches, endeavour to form a correct idea as to the true meaning of the term "Freemasonry." To do this effectually we must view the Order under its different phases; for it is not solely as an operative society, nor yet entirely as a speculative or spiritual institution, that Masonry presents itself to our notice at various periods. Sometimes it has, in fact, partaken more exclusively of the former character, and at other periods of the latter. The "true light" has, however, at all times remained essentially the same, although circumstances may at various eras have caused it at one period to burst forth with resplendant majesty, and at another to shine with subdued lustre.

If it is imagined that those who contend for the great antiquity of Freemasonry are endeavouring to prove, or indeed deem it essential for the purposes of their argument to show, that the institution as existing precisely at the present time has been handed down without deviation from immemorial ages, such an idea is entirely erroneous, and based, as has been before observed, upon an incorrect notion as to the true meaning of the term. Though, as has been remarked, Freemasonry has some

times appeared exclusively in one of its separate characters, yet for many ages, and in various parts of the globe, these two separate principles have been united, and the distinctive appellation of Masonry merged in the more comprehensive designation of " Lux.”

In further illustration of this subject, it will be necessary to observe, that Freemasonry as now known and practised in this country, did not assume its present peculiar form of ritual and constitution until the commencement of the last century. Previously to that period the members of the society were composed of individuals who were architects or builders by profession, although occasionally men celebrated for scientific attainments were admitted to the Brotherhood. Such appears to have been the state of the Craft in England during the period which elapsed between the reformation and the reign of George II. Before the reformation the Freemasons existed as a peculiar body, to whom were entrusted the erection of all the cathedrals, abbeys, and sacred structures throughout Christendom; and at this period the peculiar system of symbolism still preserved in our lodges was unquestionably known, and its spiritual application perfectly understood.

The societies of Freemasons of the middle ages were, as a fraternity of builders or holy workmen, undoubtedly descended from the colleges of artificers who flourished during the palmy days of the Roman Empire, and obtained such extraordinary celebrity in the Augustan Era. These artificers in great measure derived their knowledge from the Grecians, who had previously received their instructions from the descendants of the builders of the Temple, from the Babylonians, and also the Egyptians. By a chain of evidence, therefore, perfect in every link, the societies of builders (regarding Masonry solely in its operative sense) can be traced back to the earliest ages-but when we turn from the operative principle, and endeavour to trace the science in its speculative sense, the investigation becomes less difficult, the chain of evidence more complete.

In Egypt and in many other nations of antiquity, where practical Masonry flourished-the priests were not only ministers of religion, but instructors in scientific knowledge, and it is in this particular union of character that I am disposed to believe the present peculiar system of Freemasonry originated, for we cannot otherwise clearly account for the union which, during so many consecutive ages, existed between the science of practical architecture and the conservation of the highest religious mysteries. Knowledge during the early ages was in the hands of few, and initiation was the only key by which its secret treasures could be unlocked. It could be obtained by unremitting perseverance only, and it was imparted to those alone who upon strict probation were found worthy. Its lessons were imparted by a series of gradations progressively advancing in the scale of perfection, and they were taught in a manner best calculated to make a deep impression upon the student, and to imprint the principles of all learning and science indelibly upon his mind. Amongst the ancient sciences it is evident, for obvious reasons, that geometry would occupy a prominent station-and practical Masonry, in which the principles of geometry are more especially developed, would necessarily engage particular attention, and lead eventually to the erection of those stupendous edifices still existing in various parts of the world, which though of the most remote antiquity, are yet magnificent in their decay, and speak eloquently to the mind in proof of the consummate skill of their constructors. In order to form a just estimate of the glories of ancient operative Masonry, let us contemplate the ruins

of Memphis and Thebes-Luxor and Carnac—the Sphynx-the Pyramids-and those other imperishable relics of ancient grandeur, the temples and palaces still remaining in the fertile valley of the Nile, or standing in silent majesty upon the verge of the desert. Let us regard the mysterious temples of Elora, so symmetrical in their proportions, yet hewn entirely out of the living rock-the wondrous caves of Elephanta, and those ancient fortresses in central Asia, laboriously shaped into form by the persevering efforts of the chisel. Let us regard Balbec and Palmyra-the temple-crested Acropolis-and the grandeur of ancient Rome, and we shall thus see that from the earliest times, and in almost every habitable part of the globe, abundant evidence still remains to shew the connection which formerly existed between operative and speculative Masonry, an union as clearly perceptible in ancient Egypt, Greece, and Rome, as in England during the middle ages.

Included, however, in speculative Masonry, which embraces a range of thought as wide as it is possible for the human intellect to penetrate, is an attribute which is worthy of being separately considered. 1 allude to Masonry in its moral character. In this sense Freemasonry is to be regarded as a system bearing corroborative evidence of the truths of revelation-leading to the knowledge of the true God-unfolding the sublime doctrines of resurrection from the dead and the immortality of the soul -and enforcing with the most impressive energy the precepts of universal benevolence, and the practice of every virtue which can ennoble the mind, and endear man to his fellow-creatures. It is in this respect that Freemasonry presents itself to us in its most attractive guise; it is, in fact, the character which it assumes when properly practised at the present day-and as investigation will shew, it is the character under which it first appeared when mankind was blessed by its earliest advent.

It may, however, be asked, how can Freemasonry answer this description, and constitute a school of religion and morality unknown to the rest of the world? The answer simply is, that Freemasonry does not assume to teach a system of morality differing from revelation, but that in fact it teaches, in their most exalted sense, the practice of all the Christian virtues. This, however, is done in a particular manner, calculated to impress these doctrines more forcibly on the mind, Freemasonry being in fact “a peculiar system of morality, veiled in allegory and illustrated by symbols."

In this view then, Masonry appears before us in its most sublime character, and in conducting our researches into its antiquity, it is in fact the presence of these peculiar allegories and symbols, which must constitute the object of our search in endeavouring to determine its existence in any particular age or country. We must take care not to be dazzled by any false light, however alluring; but if the peculiar mode of symbolical and spiritual illustration existing amongst the Fraternity, can be traced to have been in active operation in any particular country or amongst any particular class of people, we may reasonably assume, and in most cases prove to demonstration, that they formed part of that comprehensive and universal system which is at present designated under the term Freemasonry, and that the light shined in darknesɛ, though the darkness comprehended it not.

Now it is evident, that to embrace a subject so vast in its nature, the term "Freemasonry," as applied solely in its ordinary and popular sense, is totally insufficient to convey any thing like an adequate meaning. We must, therefore, give it a more extensive signification, and its original