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Remarks On The Preceding Manuscript,
And On The
Annotations Of Mr. Locke
SECTION Ii
BOOK III - The Principles of Masonry
Explained
illustrations of masonry
william preston
This dialogue possesses a double claim to our regard; first, for its
antiquity, and next for the notes added to it by Mr. Locke, who, though not at
that time enrolled in the order of masons, offers just conjectures on their
history and traditions.
Every reader must feel a secret satisfaction in the perusal of this ancient
manuscript, especially the true mason, whom it more nearly concerns. The
recommendation of a philosopher of as great merit and penetration as this nation
ever produced, added to the real value of the piece itself, must give it a
sanction, and render it deserving a serious examination.
The conjecture of the learned annotator concerning its being an examination
taken before King Henry of one of the fraternity of masons, is just. The severe
edict passed at that time against the society, and the discouragement given to
the masons by the bishop of Winchester and his party, induced that prince, in
his riper years, to make a strict scrutiny into the nature of the masonic
institution; which was attended with the happy circumstance of gaining his
favour, and his patronage. Had not the civil commotions in the kingdom during
his reign, attracted the notice of government, this act would probably have been
repealed, through the intercession of the duke of Gloucester, whose attachment
to the fraternity was conspicuous.
[Book 3 | Section 1] What mote ytt be ?] Mr. Locke observes, in his
annotation on this question, that the answer imports, that masonry consists of
natural, mathematical, and mechanical knowledge; some part of which, he says,
the masons pretend to have taught mankind, and some part they still
conceal. - The arts which they have communicated to the world, are particularly
specified in an answer to one of the following questions; as are also those
which they have restricted to themselves for wise purposes. - Morality, however,
ought to have been included in this answer, as it constitutes a principal part
of the masonic system.
[Book 3 | Section 1] Where dyd ytt begynne ?] In the annotation to the answer
on this question, Mr. Locke seems to suggest, that masons believed there were
men in the east before Adam, which is indeed a mere conjecture. This opinion may
be countenanced by many learned authors, but masons comprehend the true meaning
of masonry taking rise in the east and spreading to the west, without having
recourse to præadamites. East and west are terms peculiar to their
society, and when masonically adopted, are very intelligible to the fraternity
*, as they refer to certain forms and
established customs among themselves. From the east, it is well known, learning
extended to the western world, and gradually advanced into Europe.
[Book 3 | Section 1] Who dyd brynge ytt westlye ?] The judicious correction
of an illiterate clerk, in the answer to this question as well as the next,
reflects credit on the ingenious annotator. The explanation is just, and the
elucidation accurate.
[Book 3 | Section 1] Howe comede ytt yn Engelonde ?] The records of the
fraternity inform us, that Pythagoras was regularly initiated into masonry; and
being properly instructed in the mysteries of the Art, propagated the principles
of the Order in other countries into which he travelled.
Pythagoras lived at
Samos, in the reign of Tarquin, the last king of the Romans, in the year of Rome
220; or, according to Livy, in the reign of Servius Tullius, in the year of the
world 3472. He was the son of a sculptor, and was educated under one of the
greatest men of his time, Therecydes of Syrus, who first taught the immortality
of the soul. Upon the death of his patron, he determined to trace science to its
source, and supply himself with fresh stores in every part of the world where
these could be obtained. Animated by this desire of knowledge, he travelled into
Egypt, and submitted to the tedious and discouraging course of preparatory
discipline which was necessary to obtain the benefit of Egyptian initiation.
When he had made himself a thorough master of all the sciences which were
cultivated in the sacerdotal colleges of Thebes and Memphis, he pursued his
travels through the east, conversing with the Magi and Indian Brachmans, and
mixing their doctrines with those he had learnt in Egypt. He afterwards studied
the laws of Minos at Crete, and those of Lycurgus at Sparta. Having spent the
earlier part of his life in this useful manner, he returned to Samos well
acquainted with every thing curious either in nature or art in foreign
countries, improved with all the advantages proceeding from a regular and
laborious course of learned education, and adorned with that knowledge of
mankind which was necessary to gain the ascendant over them. Accustomed to
freedom, he dislike the arbitrary of Samos, and retired to Crotona in Italy,
where he opened a school of philosophy; and by the gravity and sanctity of his
manners, the importance of his tenets, and the peculiarity of his institutions,
soon spread his fame and influence over Italy and Greece. Among other projects
which he used to create respect and gain credit to his assertion, he concealed
himself in a cave, and caused it to be reported that he was dead. After some
time he came abroad, and pretended that the intelligence which his friends gave
him in his retreat, of the transactions of Crotona, was collected during his
stay in the other world among the shades of the departed. He formed his
disciples, who came from all parts to put themselves under his direction, into a
kind of republic, where none were admitted till a severe probation had
sufficiently exercised their patience and docility. He afterwards divided them
into the esoteric and exoteric classes: to the former he entrusted the more
sublime and secret doctrines, to the latter the more simple and popular. This
great man found himself able to unite the character of the legislator to that of
the philosopher, and to rival Lycurgus and Orpheus in the one, Pherecydes and
Thales in the other; following, in this particular, the patterns set him by the
Egyptian priests, his instructors, who are not less celebrated for settling the
civil than the religious (o)economy of their nation. In imitation of them,
Pythagoras gave laws to the republic of Crotona, and brought the inhabitants
from a state of luxury and dissoluteness, to be eminent for order and sobriety.
While he lived, he was frequently consulted by the neighbouring republics, as
the composer of their differences, and the reformer of their manners; and since
his death (which happened about the fourth year of the 70th olympiad, in a
tumult raised against him by one Cylon) the administration of their affairs has
been generally intrusted to some of his disciples, among whom, to produce the
authority of their master for any assertion, was sufficient to establish the
truth of it without further inquiry.
The most celebrated of the philosophical
notions of Pythagoras are those concerning the nature of the Deity, the
transmigration of souls into different bodies (which he borrowed from the
Brachmans), and the system of the world. He was the first who took the name of
philosopher; that is, a lover of wisdom. His system of morality was
admirable. He made unity the principle of all things, and believed that between
God and man there were various orders of spiritual beings, who administered to
the divine will. He believed in the doctrine of the metempsychosis, or
transmigration of souls; and held that God was diffused through all parts of the
universe, like a kind of universal soul, pervading every particle of matter, and
animating every living creature, from the most contemptible reptile to mankind
themselves, who shared a larger portion of the divine spirit. The metempsychosis
was founded on this maxim, that as the soul was of celestial origin, it could
not be annihilated, and therefore, upon abandoning one body, necessarily removed
into another, and frequently did penance for its former vicious inclinations, in
the shape of a beast or an insect, before it appeared again in that of a human
creature. He asserted, that he had a particular faculty given him by the gods,
of remembering the various bodies his own soul had passed through, and
confounded cavillers by referring them to his own experience. In his system of
the world, the third doctrine which distinguishes his sect, was a supposition,
that the fun was at rest in the centre, and that the earth, the moon, and the
other planets moved round it in different orbits. He pretended to have great
skill in the mysterious properties of numbers, and held that some particular
ones contained a peculiar force and significance. He was a great geometrician,
and admitted only those to the knowledge of his system, who had first undergone
a probation of five years silence. To his discovery is attributed the 47th
proposition of the first book of Euclid *,
which, in geometrical solutions and demonstrations of quantities, is of
excellent use; and for which as Mr. Locke observes, in the joy of his heart, he
is said to have sacrificed a hecatomb. His extraordinary desire of knowledge,
and the pains he took to propagate his system, have justly transmitted his fame
to posterity.
The pupils who were initiated by him in the sciences and study
of nature at the Crotonian school, brought all their goods into a common stock,
contemned the pleasures of sense, abstaining from swearing, and eat nothing that
had life. Steady to the tenets and principles which they had imbibed, they
dispersed abroad, and taught the doctrines of their preceptor, in all the
countries through which they travelled.
[Book 3 | Section 1] Dothe maçonnes descouer here artes unto odhers ?]
Masons, in all ages, have studied the general good of mankind. Every art, which
is necessary for the support of authority and good government, or which can
promote science, they have cheerfully communicated to the world. Points of no
public utility, as their peculiar tenets, mystic forms, and solemn rites, they
have carefully concealed. Thus masons have been distinguished in various
countries, and the privileges of their Order kept sacred and inviolable.
[Book 3 | Section 1] Whatte artes haueth the maçonnes techedde mankynde ?]
The arts which the masons have publicly taught, are here specified. It appears
to have surprised the learned annotator, that religion should be ranked among
the arts taught by the fraternity; but it may be observed, that religion is the
only tie which can bind men; and that where there is no religion, there can be
no masonry. Among masons, however, it is an art, calculated to unite for a time
opposite systems, without perverting or destroying those systems. By the
influence of this art, the purposes of the institution are effectually answered,
and all religious animosities happily terminated.
Masons have always paid due
obedience to the moral law, and inculcated its precepts with powerful energy on
their disciples. Hence the doctrine of God, the creator and preserver of the
universe, has been their firm belief in every age; and under the influence of
that doctrine, their conduct has been regulated through a succession of year.
The progress of knowledge and philosophy, aided by divine revelation, having
enlightened the minds of men with the knowledge of the true God, and the sacred
tenets of the christian faith, masons have readily acquiesced in a religion so
wisely calculated to make men happy. But in those countries where the gospel has
not reached, nor christianity displayed her beauties, they have pursued the
universal religion, or the religion of nature; that is, to be good men and true,
by whatever denomination or persuasion they may be distinguished; and by this
universal system, the be conduct of the fraternity still continues to be
regulated. A cheerful compliance with the established religion of the country in
which they live, is earnestly recommended in their assemblies; and this
universal conformity, notwithstanding private sentiment and opinion, is the art
they practice, and effects the laudable purpose of conciliating true friendship
among men of every persuasion, while it proves the cement of general
union.
It may not be improper to state, that this universal system teaches
men not to deviate from the line of instruction in which they have been
educated, or to disregard the principles of religion they have been originally
taught. Though they are to suit themselves to circumstances and situation, in
the character of masons they are advised never to forget the wise maxims of
their parents, or desert the faith in which they have been nurtured, unless from
conviction they are justified in making a change; and in effecting that change,
masonry has no share. The tenets of the institution interfere with no particular
faith, but are alike reconcilable to all. Hence religious and political disputes
never engage the attention of masons in their private seminaries; those points
are left to the discussion and determination of other associations for whom the
theme is better calculated: and it is a certain truth, that the wisest systems
are more frequently injured than benefited by religious
cavil.
Notwithstanding the happiest events have arisen in many periods of the
history of the world from the efforts of a wife, pious, learned, and moderate
clergy, seconded by the influence and authority of religious princes, whose
counsels and examples have always had a commanding power, which has enabled them
to do good, with a facility peculiar to themselves; it must have been observed
with a generous concern, that those efforts have not been sufficient to
extinguish the unhappy spirit of fanaticism, of whose deplorable effects almost
every age has exhibited a striking picture. Enthusiastical sects have been
perpetually inventing new forms of religion, by working on the passions of
ignorant and unwary; deriving their rules of faith and manners from the
fallacious suggestions of a warm imagination, rather than from the clear and
infallible dictates of the word of God. One set of men has covered religion with
a tawdry habit of type and allegory; while another has converted it into an
instrument of dissension and discord. The discerning mind may easily trace the
unhappy consequences of departing from the divine simplicity of the gospel, and
loading its pure and heavenly doctrines with the inventions and commandments of
men. The tendency of true religion is to strengthen the springs of
government, by purifying the motives and animating the zeal of those who govern,
to promote the virtues which exalt a nation, by rendering its inhabitants good
subjects and true patriots, and by confirming all the essential bonds and
obligations of civil society. The enemies of religion are the enemies of
mankind; and it is the natural tendency of infidelity and licentiousness to
dissolve the most sacred obligations, to remove the most powerful
motives to virtue, and, by corrupting the principles of individuals, to
poison, the sources of public order and public prosperity.
Such are
the mischiefs incident from zeal and enthusiasm, however laudably excited, when
carried to excess. But if the principles of masonry are understood and
practised, they will be found the best correctors of misguided zeal and
unrestrained licentiousness, and prove the ablest support of every
well-regulated government.
[Book 3 | Section 1] Howe commethe maçonnes more teachers than odher menne ?]
The answer implies, that masons, from the nature and government of their
association, have greater opportunities than other men, to improve their
talents, and therefore are allowed to be better qualified to instruct
others.
Mr. Locke's observation on masons having the art of finding new arts,
is judicious, and his explanation just. The fraternity have always made the
study of arts, a principal part of their private amusement: in their assemblies,
nice and difficult theories have been canvassed and explained; new discoveries
produced, and those already known, illustrated. The different classes
established, the gradual progression of knowledge communicated, and the
regularity observed throughout the whole system of their government, are evident
proofs, that those who are initiated into the mysteries of the masonic Art, may
discover new arts; and this knowledge is acquired by instruction from, and
familiar intercourse with, men of genius and ability, on almost every important
branch of science.
[Book 3 | Section 1] What dothe the maçonnes concele and hyde ?] The answer
imports, the art of finding new arts, for their profit and praise; and then
particularises the different arts they carefully conceal. Mr. Locke's remark,
'That this shews too much regard for their own society, and too little for the
rest of mankind,' is rather severe, when he has before admitted the propriety of
concealing from the world what is of no real public utility, left, by being
converted to bad uses, the consequences might be prejudicial to society. By the
word praise, is here meant, that honour and respect to which masons are
entitled, as the friends of science and learning, and which is absolutely
necessary to give a sanction to the wife doctrines they propagate, while their
fidelity gives them a claim to esteem, and the rectitude of their manners demand
veneration.
Of all the arts which the masons profess, the art of secrecy
particularly distinguishes them. Taciturnity is a proof of wisdom, and is
allowed to be of the utmost importance in the different transactions of life.
The best writers have declared it is agreeable to the Deity himself, may be
easily conceived, from the glorious example which he gives, in concealing from
mankind the secrets of his providence. The wisest of men cannot pry into the
areana of heaven; nor can they divine to-day, what to-morrow may bring
forth.
Many instances might be adduced from history, to shew the high
veneration which was paid to the art of secrecy by the ancients. Pliny informs
us, that anaxarchus, being imprisoned with a view to extort from him some
secrets with which he had been intrusted, and dreading that exquisite torture
would induce him to betray his trust, bit his tongue in the middle, and threw it
in the face of Nicocreon, the tyrant of Cyprus. - No torments could make the
servants of Plancus betray the secrets of their master; they encountered every
pain with fortitude, and strenuously supported their fidelity, amidst the most
severe tortures, till death put a period to their sufferings. - The Athenians
bowed to a statue of brass, which was represented without a tongue, to denote
secrecy. - The Egyptians worshipped Harpocrates, the god of silence, who was
always represented holding his finger at his mouth. - The Romans had their
goddess of silence, named Angerona, to whom they offered worship. - Lycurgus,
the celebrated law-giver, as well as Pythagoras, the great scholar, particularly
recommended this virtue; especially the last, who, as we have before observed,
kept his disciples silent during five years, that they might learn the valuable
secrets he had to communicate unto them. This evinces that he deemed secrecy the
rarest, as well as the noblest art.
Mr.
Locke has made several judicious observations on the answer which is given to
the question here proposed. His being in the dark concerning the meaning of the
faculty of Abrac, I am noways surprised at, nor can I conceive how he could
otherwise be. ABRAC is an abbreviation of the word ABRACADABRA. In the days of
ignorance and superstition, that word had a magical signification; but the
explanation of it is now lost.
Our
celebrated annotator has taken no notice of the masons having the art of working
miracles, and foresaying things to come. But this was certainly not the least
important of their doctrines. Hence astrology was admitted as one of the arts
which they taught, and the study of it warmly recommended.
The ancient
philosophers applied with unwearied diligence to discover the aspects,
magnitude, distances, motions, and revolutions of the heavenly bodies; and,
according to the discoveries they made, pretended to foretell future events, and
to determine concerning the secrets of Providence. This study became, in a
course of time, a regular science.
That astrology, however vain and delusive
in itself, has proved extremely useful to mankind, by promoting the excellent
science of astronomy, cannot be denied. The vain hope of reading the fates of
men, and the success of their designs, has been one of the strongest motives to
induce them, in all countries, to an attentive observation of the celestial
bodies; whence they have been taught to measure time, to mark the duration of
seasons, and to regulate the operations of agriculture.
The science of
astrology, which is nothing more than the study of nature, and the knowledge of
the secret virtues of the heavens, is founded on scripture, and confirmed by
reason and experience. Moses tells us, that the sun, moon, and stars, were
placed in the firmament, to be for signs, as well as for seasons. We find
the Deity thus addressing Job, "Canst thou bind the sweet influences of the
Pleiades, or loose the bonds of Orion ?" We are instructed in the Book of
Judges, that "they fought from heaven; the stars in their courses
fought against Sisera." The ancient philosophers were unanimous in the same
opinion; and among the moderns, we may cite lord Bacon and several others as
giving it a sanction. Milton thus expresses himself on the subject:
Of planetary motions and aspects
In Sextile, Square, and
trine, and opposite,
Of noxious efficacy, and when to
join
In synod unbenign, and taught the fixed
Their
influence malignant when to shower, &c.
It is well known that inferior animals, and even birds and reptiles, have a
foreknowledge of futurity; and surely Nature never intended to with-hold from
man those favours, which she has so liberally bestowed on the raven, the cat,
and the sow ? No, the aches in our limbs, and the shootings of our corns, before
a tempest or a shower, evince the contrary. Man, who is a microcosm, or world in
miniature, unites in himself all the powers and qualities which are scattered
throughout nature, and discerns from certain signs the future contingencies of
his being; finding his way through the palpable obscure to the visible
diurnal and nocturnal sphere, he marks the presages and predictions of his
happiness or misery. The mysterious and recondite doctrine of sympathies in
Nature, is admirably illustrated from the sympathy between the moon and the sea,
by which the waters of the ocean are, in a certain though inconceivable manner,
drawn after that luminary. In these celestial and terrestrial sympathies, there
is no doubt that the vegetative soul of the world transfers a specific virtue
from the heavens to the elements, to animals, and to man. If the moon alone rule
the world of waters, what effects must the combination of solar, stellar,
and lunar influences have upon the land ? In short, it is universally
confessed, that astrology is the mother of astronomy; and though the daughter
have rebelled against the mother, it has long been predicted and expected that
the venerable authority of the parent would prevail in the end.
[Book 3 | Section 1] Wylle he teche me thay same artes ?] By the answer to
this question, we learn the necessary qualifications which are required in a
candidate for masonry - a good character, and an able capacity.
[Book 3 | Section 1] Dothe all maçonnes kunne more then odher menne ?] The
answer only implies, that masons have a better opportunity than the rest of
mankind, to improve in useful knowledge; but a want of capacity in some, and of
application in others, obstructs the progress of many.
[Book 3 | Section 1] Are maçonnes gudder menne then odhers ?] Masons are not
understood to be collectively more virtuous in their lives and actions, than
other men; but it is an undoubted fact, that a strict conformity to the rules of
the profession, may make them better than they otherwise would be.
[Book 3 | Section 1] Dothe maçonnes love eidher odher myghtylye as beeth
sayde ?] The answer to this question is truly great, and is judiciously remarked
upon by the learned annotator.
By the answers to the three last questions, the objections of cavillers
against masonry are amply refuted; the excellency of the institution is
displayed; and every censure, on account of the transgressions of its
professors, entirely removed. A bad man, whose character is known, can never be
enrolled in our records; and should we unwarily be led to receive an improper
object, then our endeavours are exerted to reform him: so that, by being a
mason, it is probable he may become a better subject to his sovereign, and a
more valuable member to the state, than he would have done had he not been in
the way of those advantages.
To conclude, Mr. Locke's observations on this curious manuscript deserve a
serious and careful examination; and though he was not at the time one of the
brotherhood, he seems pretty clearly to have comprehended the value and
importance of the system it was intended to illustrate. We may therefore fairly
conjecture, that the favourable opinion he conceived of the society of masons
before his admission, was afterwards sufficiently confirmed.
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