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 turu 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. I 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 darkness, 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

designation of "Lux" is unquestionably more appropriate, because, in order to obtain a clear conception of the subject, we must investigate into the nature of that moral and scientific light, which was first kindled by the Almighty Architect of the Universe-which was never entirely quenched even in the darkest periods of man's history-and still through the divine blessing continues to endure.

These remarks seem necessary, in order to direct to such a course of study as will be necessary to arrive at a correct elucidation of the subject of Masonic antiquities. In tracing the history of the Order, therefore, we must not alone confine our attention to the various colleges, lodges, and societies of builders, and the history of their works (wonderful as in many instances they must be acknowledged to be); but we must regard the rise and progress of the arts, the influence of peculiar systems of religion, the development of the intellect, and the advancement of knowledge. This will enable us to trace the history of the human mind and the march of science, a study far more interesting than the sanguinary records of conquests, wars, and massacres-and will teach the initiated Brother to appreciate more highly the excellence of that peculiar system which for so many centuries, and in such different regions, has attained results so vast and lasting, though its operations have for the most part been "veiled in allegory and illustrated by symbols."

This course of study must necessarily open a wide and most discursive field of enquiry, and it will be seen, that in order to investigate it correctly, Masonry must be regarded in its speculative and moral, as well as in its operative character (and this too in the most extended sense), otherwise we shall be unable either to form a correct judgment ourselves, or understand those who have already made laborious researches, and given luminous expositions upon this most interesting subject.

END OF CHAPTER I.

FREEMASONRY IN LIVERPOOL.

The unmasonic attacks which certain scribes who are uninitiated into the mysteries and privileges of Freemasonry are prone to make upon what they conceive to be its principles, always render the duty of impugning the wisdom of the government of any particular Lodge, and questioning the prudence and justice of the course which the Brethren connected with it may deem proper to pursue, in the highest degree painful, as we never wish to moot matters which may have even a remote tendency to give a colourable excuse for their prejudicial interference: still, as the accredited censors of the Craft and an admitted authority in points affecting its doctrine and discipline, we dare not shrink from the due performance of our obligations, though we may be required to animadvert upon the proceedings of one of the oldest and most respected assemblages of the Brethren, holding a warrant under the Grand Master of England, in the provinces. Indeed, in such a case we feel ourselves the more responsible to condemn a departure from the ancient landmarks and true spirit of the Order, on account of the warning which is exhibited to less prominent Lodges against falling or being led into similar error.

VOL. IV.

E

We very much regret to hear that in the St. George's Lodge of Harmony, No. 35, held at the Adelphi Hotel, Liverpool, a course of action has been admitted, which, if not at once corrected and discarded, must prove dangerous to the credit and integrity of the Order. It has been deemed so insulting to an honourable and zealous Brother as to occasion his secession, and cannot for one moment, with propriety, be maintained as consistent with the rules and spirit of genuine Masonry.

The facts have been communicated to us, and are as follow:

Brother Augustus Robert Martin was regularly received into Freemasonry on the 24th day of January, 1842, and was admitted to the third degree on the 24th of April following. The readiness which he invariably evinced to advance the interests of the Order, and the capacity which he displayed to render it the best service, soon drew to him the attention of the Worshipful Master presiding, as a fit and proper person to be entrusted with office. During eighteen months he acted as the Inner Guard, and acquitted himself so ably that at the commencement of the next year the incoming Master requested him to undertake the Secretaryship. For the mode in which he discharged those duties he was greatly complimented, was admitted into the Chapter, appointed Scribe N. and invested with the badge of a Provincial Grand Steward. The Worshipful Master for 1845 solicited him to undertake the Senior Wardenship, which he filled for the year so successfully as to elicit a complimentary notice from the Deputy Provincial Grand Master. His general conduct in the important offices which he had occupied so won the good feeling of the Brethren who attended the working of the Lodge, that on the approach of the usual period for the election of Worshipful Master he was spoken of as deserving to be elevated to that exalted position. The wishes of the Brethren who designed this compliment having been communicated to the Provincial Grand Registrar (a Past Master of the Lodge), who had never once attended the working, and but twice visited for refreshment during the four years in which Bro. Martin was doing his best to promote the harinony, utility, efficiency, and conviviality of the Lodge, the very unmasonic objection was raised that Bro. Martin's position in life did not warrant him in aspiring to preside over so aristocratic' a Lodge as 35," and the Past Master referred to indulged in the insulting remark, but in somewhat coarser terms, that "no assistant editor of a newspaper, nor any editor either, should ever be permitted to occupy the chair which he had sat in whilst mayor of Liverpool."

On this hint others of the Brethren, who did not attempt to dispute Bro. Martin's deserts, entered upon an active canvass, not altogether in favour of another Brother whom they had selected, and who, though entitled to the confidence of the Lodge from the length of time with which he had been connected with it, did not wish to have the office forced upon him, but against the younger Brother, representing that if the latter were elected several subscribing Brethren, whose wealth and standing in the town are supposed to give a tone of respectability to the Lodge, would resign.

The result of their exertions was apparent on the day of election. There are seldom more than fourteen or fifteen Brethren in attendance on such occasions, but this time there were thirty-four present, twenty handing in their votes for Bro. Foster and fourteen for Bro. Martin.

Though Bro. Martin felt severely that the article of the Constitution, "that all preferment among Masons is, or ought to be, grounded upon real worth and personal merit alone," had been violated in this election, that he had fairly earned the honours from which he had thus been ungenerously excluded, and that as far as the Lodge was concerned, the principle of