worden This famous manuscript possesses the reputa tion of having converted the learned Locke, who was initiated after carefully perusing and analysing it. Before any faith can be placed on this invaluable document, it will be necessary to say a word respecting its authenticity. I admit that there is some degree of mystery about it, and doubts have been entertained whether it be not a forgery. We have the strongest presumptive proofs that it was in existence about the middle of the last century, because the utmost publicity was given to it, and as at that time Freemasonry was beginning to excite a considerable share of public attention, the deception, had it been such, would have been publicly exposed by its opponents.

But no attempt was ever made to invalidate its claim to be a genuine document. It was first published at Frankfort, in 1748, and appeared in the "Gentleman's Magazine" in 1753, whence it found its way into "Hearne's Life of Leland." It was printed A. D. 1769, with the Earl of Pembroke's name attached, in an octavo vol. on Freemasonry, by Wellins Calcott, dedicated to the Duke of Beaufort. In 1775, Hutchinson introduced it into his "Spirit of Masonry," which contains the imprimature of Lord Petre, the Grand Master, and the sanction of the Grand Lodge. In 1784, it was embodied in the "History and Constitutions of Masonry," printed officially by the Grand Lodge of England. It appears in Dermott's "Ahiman Rezon," and in the fifteen editions of "Preston's Illustrations."

Being thus universally diffused, had it been a suspected document, its exposure would certainly have been attempted; particularly about the close of the last century, when the progress of Masonry was sensibly checked by the publication of works which charged it with being the depository of principles fatal alike to the peace and religion of civil society; and, if a forgery, it would have been unable to have endured the test of a critical examination. But no such attempt was made, and the presumption therefore is, that the document is authentic.

22 A letter of the famous Mr. John Locke, relating to Freemasonry, found in the desk or scrutoire of a deceased brother. A copy of this pamphlet is inserted at the end of the present work.

I should be inclined to pronounce, from internal evidence only, that the letter and annotations were written by Locke; but there are corroborating facts which appear conclusive, for this great philosopher was actually residing at Oates, the country seat of Sir Francis Masham, at the time when the paper is dated, and shortly afterwards he went up to town, where he was initiated into Masonry. These facts are fully proved by Locke's letters to Mr. Molyneux, dated March 30, and July 2, 1696. For these reasons I entertain no doubt of the genuineness and authenticity of this valuable manuscript.

This publication led the way to several others; for the fraternity began to discover that the more Freemasonry was known the better it was respected, and the more rapidly its benefits were promulgated. A sermon was preached in St. John's church at Gloucester in 1752, which follows up the principles of Dr. Anderson's "Defence," and appears to have produced a considerable sensation amongst the brethren. It is a talented production, and enters on the question of Freemasonry, or its substitute, amongst those who had abandoned the true worship of God. The contents of this sermon are a decisive evidence that a knowledge of the genuine principles of Masonry was entertained by a select few; and it appears to form a pivot on which the subsequent publications turn. The eagerness of the brethren for masonic information at this period may be gathered from the fact that the "Freemason's Pocket Companion," though a mere transcript from "Anderson's Constitutions," reached a third edition in 1764. Five years afterwards Calcott published his "Candid Disquisitions on the Practices and Principles of Masonry," which was dedicated to the Duke of Beaufort, M. W. Grand Master, and patronized by upwards of a thousand subscribers. This was the first printed effort at illustrating the science to any extent; and from its success the Grand Lodge became sensible that incalculable benefits would arise from the practice of instilling into the brethren at large, by means of authorized publications, a taste for the morality and science of Freemasonry. And hence, in 1774, the

23 The science was so highly esteemed on the continent at this period, that Count T could say to his son, when congratulating

application of Brother Hutchinson for leave to publish a series of lectures on the nature and principles of the science, to be called "The Spirit of Masonry," was answered by a direct sanction to the scheme.

The work was received with enthusiasm, as the only masonic publication of real value then in existence. It was the first efficient attempt to explain, in a rational and scientific manner, the true philosophy of the Order. Dr. Anderson and the writer of the Gloucester sermon indicated the existence of the mine,-Calcott opened it, and Hutchinson worked it. In this book he gives to the science its proper value. After explaining his design, he enters copiously on the rites, ceremonies, and institutions of ancient nations. Then he dilates on the lodge, with its ornaments, furniture, and jewels; the building of the temple; geometry; and after explaining the third degree with a minuteness which is highly gratifying, he expatiates on secresy, charity, and brotherly love; and sets at rest all the vague conjectures of cowans and unbelievers, by a description of the occupations of Masons, and a masterly defence of our peculiar rites and ceremonies. It is truly termed "The Spirit of Masonry," for it is replete with an interest which applies to all time; and must have been of incalculable value at a period when Masonry was a sealed book, and no knowledge could be acquired but by oral communication. opportunities, even of this mode of acquiring informa tion, occurred at very remote and uncertain periods; for the researches of the philosophical Mason were obstructed by the almost universal practice of conviviality and indulgence which characterized the lodges generally; and which a masonic writer of the day candidly confesses were the chief of purposes our association.24

The

him on his initiation, "The obligations which influenced the first Brutus and Manlius to sacrifice their children to the love of their country, are not more sacred than those which bind me to support the honour and reputation of this venerable Order."

24 Lawrence Dermott, who wrote the "Ahiman Rezon," says, that, at the time I have been speaking of above, "It was thought expedient to abolish the old custom of studying geometry in the lodge; and some of the young brethren made it appear, that a good knife and fork in the hands of a dexterous brother, over proper materials, would give greater satisfaction, and add more to the conviviality of the lodge, than the best scale and compasses in Europe. There was

Under these circumstances, Hutchinson stood forward to vindicate the Craft from the unfounded aspersions which had been preferred against it, by a candid disquisition on our lodge pursuits. And his labours are of such general utility, that there are few masonic works which exceed his book in interest. It is true, the author has fallen into a few errors, but this could not be avoided. Masonic knowledge was imperfect, and one of the earliest attempts at improvement, though accomplishing much, must necessarily be, in some respects, defective. The work effected a revolution in Masonry, which soon produced visible fruits. Freemasons' Hall, in Great Queen Street, was erected in the following year, when the celebrated oration was pronounced by the Rev. Dr. Dodd, Grand Chaplain.25 The book was transmitted to our eastern dependencies, and the eldest son of the Nabob of the Carnatic was initiated in 1776. At the Grand Lodge, in February, 1778, it was ordered that in consideration of the flourishing state of the society, the elegance of the new hall, and in order to render the appearance of the assembly adequate to the structure in which all the public meetings of Masonry are hereafter to be held, a robe of distinction shall be worn in the Grand

another old custom that gave umbrage to the young architects; which was, the wearing of aprons, which made the gentlemen look like so many mechanics. Therefore it was proposed that no brother, for the future, should wear an apron. This proposal was objected to by the oldest members, who declared that the aprons were the only signs of Masonry then remaining amongst them, and for that reason they would keep and wear them."

25 Every part of this oration is replete with the fervour of masonic zeal. I subjoin a passage selected at random, as a specimen. "Masonry must and will always keep pace, and run parallel with the culture and civilization of mankind. Nay, we may pronounce with strict truth, that where Masonry is not, civilization will never be found. And so, in fact, it appears; for in savage countries and barbarous climes, where Operative Masonry never lays the line, nor stretches the compass; where skilful architecture never plans the dome, nor rears the well-ordered column; on those benighted realms liberal science never smiles, nor does ingenious art exalt, refine, embellish, and soften the mind." I am grieved as a Mason, to add, that circumstances should have rendered the following entry in the Grand Lodge books for the year 1777, respecting this highly talented individual, necessary "On a representation that the Rev. W. Dodd, LL.D., Grand Chaplain, had been convicted of forgery, and was confined in Newgate, he was unanimously expelled by the society."

26

Lodge for the future, by the Grand Master and his officers, to be provided at their own expense, and that past grand officers should be at liberty to wear a robe in like manner, if they think proper. The sterling value of Hutchinson's work cannot be better evidenced than by the fact that it passed through several editions; that Smith, who wrote in 1778, adopted his theories, and made copious extracts from the book itself; that Dr. Ashe, who wrote in 1814, did the same; and that it still retains its value in these times of superior knowledge and research.

Such was the state of Masonry when this publication appeared. But to complete the view, it may be necessary to offer a few observations on its technical arrangement. My opinions on the general system are well known, but I am not prepared to defend the extreme antiquity of its rites, legends, and doctrines, as they are practised at the present time. I have some doubts whether the master's degree, as now given, can be traced three centuries backwards; although the legend itself, differently modified, is of undoubted antiquity. It will, indeed, be admitted that there are many obstacles to surmount in demonstrating the existence of any series of facts, when the transmission has been exclusively oral, and the time extends more than half a century beyond human memory. Lawrence Dermott expressly asserts that a new modification of ceremonies took place at the revival of Masonry in 1717;28 but as his book was writ

26 Noorth. Const., p. 327.

27 There is a tradition in one of our degrees, that during the building of King Solomon's Temple, the Master Mason's degree being in abeyance, the king ordered twelve fellow-crafts to go to a certain place, and watch for the rising of the sun; promising that he who first saw it, should be the third master mason, and that one of them succeeded by turning his back to the east, and discovering the earliest beams of the sun on the western hills.

28 His words are: "About the year 1717, some joyous companions, who had passed the degree of a craft, though very rusty, resolved to form a lodge for themselves, in order, by conversation, to recollect what had been formerly dictated to them; or if that should be found impracticable, to substitute something new, which might for the future pass for Masonry amongst themselves. At this meeting the question was asked, whether any person in the assembly knew the master's part; and being answered in the negative, it was resolved, that the deficiency should be made up with a new composition, and what fragments of the old order could be found amongst them should