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devised bearing a more special allusion to their characteristic objects. Now the immediate hint for the name Masons was derived from the legend, contained in the Fama Fraternitatis, of the House of the Holy Ghost.' Where and what was that house? This had been a subject of much speculation in Germany; and many had been simple enough to understand the expression of a literal house, and had inquired after it up and down the empire. But Andreä had himself made it impossible to understand it in any other than an allegoric sense by describing it as a building that would remain "invisible to the godless world for ever." Theophilus Schweighart also had spoken of it thus: "It is a building," says he, "a great building, carens fenestris et foribus, a princely nay an imperial palace, every where visible and yet not seen by the eyes of man." This building in fact represented the purpose or object of the Rosicrucians. And what was that? It was the secret wisdom, or in their language magic (viz. 1. Philosophy of nature or occult knowledge of the works of God; 2. Theology, or the occult knowledge of God himself; 3. Religion, or God's occult intercourse with the spirit of man), which they imagined to have been transmitted from Adam through the cabbalists to themselves. But they distinguished between a carnal and a spiritual knowledge of this magic. The spiritual knowledge is the business of Christianity, and is symbolized by Christ himself as a rock, and as a building of which he is the head and the foundation. What rock, and what building? says Fludd. A spiritual rock, and a building of human nature, in which men are the stones and Christ the corner stone. But how shall stones move and arrange themselves into a building? They must become living stones: "Transmutemini, transmutemini," says Fludd," de lapidibus mortuis in lapides vivos philosophicos." But

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what is a living stone? A living stone is a mason who builds himself up into the wall as a part of the temple of human nature: "Viam hujusmodi transmutationis nos docet Apos→ tolus, dum ait-Eadem mens sit in vobis quæ est in Jesu." In these passages we see the rise of the allegoric name masons upon the extinction of the former name. But Fludd expresses this allegory still more plainly elsewhere: "Denique," says he, "qualiter debent operari Fratres ad gemmæ istiusmodi (meaning magic) inquisitionem, nos docet pagina sacra:" how, then? "Nos docet Apostolus ad mysterii perfectionem vel sub Agricolæ, vel Architecti, typo pertingere ;"-either under the image of a husbandman who cultivates a field, or of an architect who builds a house: and, had the former type been adopted, we should have had Free-husbandmen, instead of Free-masons. Again in another place he says, "Atque sub istiusmodi Architecti typo nos monet propheta ut ædificemus domum Sapientie." The society was therefore to be a masonic society, in order to represent typically that temple of the Holy Spirit which it was their business to erect in the spirit of man. This temple was the abstract of the doctrine of Christ, who was the Grand-master: hence the light from the East, of which so much is said in Rosicrucian and Masonic books. St. John was the beloved disciple of Christ: hence the solemn celebration of his festival. Having moreover once adopted the attributes of masonry as the figurative expression of their objects, they were led to attend more minutely to the legends and history of that art; and in these again they found an occult analogy with their own relations to theChristian wisdom. The first great event in the art of Masonry was the building of the Tower of Babel: this expressed figuratively the attempt of some unknown Mason to build up the temple of the Holy Ghost in anticipation of

Summum Bonum, p. 37. Concludimus igitur quod Jesus sit templi humani lapis angularis; atque ita, ex mortuis, lapides vivi facti sunt homines pii; idque transmutatione reali ab Adami lapsi statu in statum suæ innocentiæ et perfectionis-i. e. à vili et leprosâ plumbi conditione in auri purissimi perfectionem." Masonic readers will remember a ceremony used on the introduction of a new member which turns upon this distinction between lead and gold as the symbol of transition from the lost state of Adam to the original condition of innocence and perfection,

Christianity, which attempt however had been confounded by the vanity of the builders. The building of Solomon's Temple, the second great incident in the art, had an obvious meaning as a prefiguration of Christianity. Hiram,* simply the architect of this temple to the real professors of the art of building, was to the English Rosicrucians a type of Christ: and the legend of Masons, which represented this Hiram as having been murdered by his fellow-workmen, made the type still more striking. The two pillars also, Jachin and Boaz + (strength and power), which are amongst the memorable singularities in Solomon's temple, have an occult meaning to the Free-masons, which however I shall not undertake publicly to explain. This symbolic interest to the English Rosicrucians in the attributes, incidents, and legends of the art exercised by the literal Masons of real life naturally brought the two orders into some connexion with each other. They were thus enabled to realize to their eyes the symbols of their own allegories; and the same building which accommodated the guild of builders in their professional meetings offered a desirable means of secret assemblies to the early Free-masons. An apparatus of implements and utensils, such as were presented in the fabulous sepulchre of Father Rosycross, were here actually brought to gether. And accordingly it is upon record that the first formal and solemn lodge of Free-masons, on occasion of which the very name of Freemasons was first publicly made known, was held in Mason's Hall, Mason's Alley, Basinghall Street, London, in the year 1646. Into this

lodge it was that Ashmole the Antiquary was admitted. Private meetings there may doubtless have been before; and one at Warrington (half way between Liverpool and Manchester) is expressly mentioned in the life of Ashmole; but the name of a Freemason's Lodge, with all the insignia, attributes, and circumstances of a lodge, first came forward in the page of history on the occasion I have mentioned. It is perhaps in requital of the services at that time rendered in the loan of their hall, &c.-that the guild of Masons as a body, and where they are not individually objectionable, enjoy a precedency of all orders of men in the right to admission, and pay only half-fees. Ashmole, by the way, whom I have just mentioned as one of the earliest Freemasons, appears from his writings to have been a zealous Rosicrucian. Other members of the lodge were Thomas Wharton, a physician, George Wharton, Oughtred the mathematician, Dr. Hewitt, Dr. Pearson the divine, and William Lilly the principal astrologer of the day. All the members, it must be observed; had annually assembled to hold a festival of astrologers before they were connected into a lodge bearing the title of Free-masons. This previous connexion had no doubt paved the way for the latter.

I shall now sum up the results of my inquiry into the origin and nature of Free-masonry, and shall then conclude with a brief notice of one or two collateral questions growing out of popular errors on the main one.

I. The original Free-masons were a society that arose out of the Rosicrucian mania, certainly within the

The name of Hiram was understood by the elder Free-masons as an anagram: H. I. R. A. M. meant Homo Jesus Redemptor AnimaruM. Others explained the name Homo Jesus Rex Altissimus Mundi. Others added a C to the Hiram, in order to make it CHristus Jesus, &c.

+ See the account of these pillars in the 1st Book of Kings, vii. 14, where it is said— "And there stood upon the pillars as it were Roses." Compare 2d Book of Chron. iii. 17.

When Ashmole speaks of the antiquity of Free-masonry, he is to be understood either as confounding the order of philosophic masons with that of the handicraft masons (as many have done), or simply as speaking the language of Rosicrucians, who (as we have shown) carry up their traditional pretensions to Adam as the first professor of the secret wisdom. In Florence about the year 1512, there were two societies, (the Compagnia della Cazzuola and the Compagnia del Pajuolo) who assumed the mason's hammer as their sign: but these were merely convivial clubs. See the life of J. F. Rustici in Vasari-Vite dei Pittori, &c. Roma: 1760, p. 76.

thirteen years from 1633 to 1646, and probably between 1633 and 1640, Their object was magic in the cabbalistic sense-i. e. the occult wisdom transmitted from the beginning of the world, and matured by Christ; to communicate this when they had it, to search for it when they had it not; and both under an oath of secrecy.

II. This object of Free-masonry was represented under the form of Solomon's Temple as a type of the true church, whose corner stone is Christ. This Temple is to be built of men, or living stones: and the true method and art of building with men it is the province of magic to teach. Hence it is that all the masonic symbols either refer to Solomon's Temple, or are figurative modes of expressing the ideas and doctrines of magic in the sense of the Rosicrucians and their mystical predecessors in general.

III. The Free-masons having once adopted symbols, &c. from the art of masonry, to which they were led by the language of Scripture, went on to connect themselves in a certain degree with the order itself of handicraft masons, and adopted their distribution of members into appren, tices, journeymen, and masters.Christ is the Grand-Master; and was put to death whilst laying the foundation of the temple of human nature.

IV. The Jews were particularly excluded from the original lodges of Free-masons as being the great enemies of the Grand-Master. For

the same reason in a less degree were excluded Mahometans and Pagans.-The reasons for excluding Roman Catholics were these: first, the original Free-masons were Protestants in an age when Protestants were in the liveliest hostility to Papists, and in a country which had suffered deeply from Popish cruelty. They could not therefore be expected to view popery with the languid eyes of modern indifference. Secondly, the Papists were excluded prudentially on account of their intolerance: for it was a distinguishing feature of the Rosicrucians and Free-masons that they first conceived the idea of a society which should act on the principle of religious toleration, wishing that nothing should interfere with the most extensive co-operation in their plans except such differences about the essentials of religion as must make all sincere co-operation impossible. This fact is so little known, and is so eminently honourable to the spirit of Free-masonry, that I shall trouble the reader with a longer quotation in proof of it than I should otherwise have allowed myself: Fludd, in his Summum Bonum (Epilog. p. 53,) says:

Quod, si quæratur cujus sint religionisqui mysticâ istâ Scripturarum interpretatione pollent, viz. an Romanæ, Lutheranæ, onem aliquam sibi ipsis peculiarem et ab Calviniana, &c. vel habeantne ipsi religialiis divisam? Facillimum erit ipsis respondere: Nam, cum omnes Christiani, cujuscunque religionis, tendant ad unam

It is well known that until the latter end of the seventeenth century, all churches and the best men discountenanced the doctrine of religious toleration: in fact they rejected it with horror as a deliberate act of compromise with error: they were intolerant on principle, and persecuted on conscientious grounds. It is among the glories of Jeremy Taylor and Milton-that, in so intolerant an age, they fearlessly advocated the necessity of mutual toleration as a Christian duty. Jeremy Taylor in particular is generally supposed to have been the very earliest champion of toleration in his "Liberty of Prophecying," first published in 1647: and the present Bishop of Calcutta has lately asserted in his life of that great man (prefixed to the collected edition of his works: 1822) that "The Liberty of Prophecying" is "the first attempt on record to conciliate the minds of Christians to the reception of a doctrine which was then by every sect alike regarded as a perilous and portentous novelty" (p. xxvii): and again (at p. ccxi) his lordship calls it "the first work perhaps, since the earliest days of Christianity, to teach the art of differing harmlessly." Now, in the place where this assertion is made,-i. e. in the life of Jeremy Taylor, perhaps it is virtually a just assertion : for it cannot affect the claims of Jeremy Taylor that he was anticipated by authors whom in all probability he never read: no doubt he owed the doctrine to his own comprehensive intellect and the Christian magnanimity of his nature. Yet, in a history of the doctrine itself, it should not be overlooked that the Summum Bonum preceded the Liberty of Prophecying by eighteen years.

eandem metam (viz. ipsum Christum, qui est sola veritas), in hoc quidem unanimi 'consensu illæ omnes religiones conveniunt. -At verò, quatenus religiones istæ in ceremoniis Ecclesiæ externis, humanis nempe inventionibus (cujusmodi sunt habitus varii Monachorum et Pontificum, crucis adoratio, imaginum approbatio vel abnegatio, luminum de nocte accensio, et infinita alia) discrepare videntur,-hæ quidem disceptationes sunt præter essentiales veræ sapientiæ mysticæ leges.

V. Free-masonry, as it honoured all forms of Christianity, deeming

them approximations more or less remote to the ideal truth, so it abstracted from all forms of civil polity as alien from its own objects-which, according to their briefest expressions, are 1. The glory of God; 2. The service of men.

VI. There is nothing in the imagery, mythi, ritual, or purposes of the elder Free-masonry-which may not be traced to the romances of Father Rosycross as given in the Fama Fraternitatis.

THE PIRATE'S TREASURE.

AFTER many months of anxious and painful expectancy, I at length succeeded in obtaining my appointment to the situation I had so ardently wished for. Despairing at my apparent want of success, I had given up all hopes, and had engaged to go surgeon in the Clydesdale to the East Indies, when the favourable result of my friend's exertions changed the aspect of my affairs. My instructions set forth the necessity of my being at Surinam by a certain day, otherwise I should be too late to join the corps to which I was appointed, which, on the ceding up of the place to the Dutch, was to proceed to Canada. As it wanted only two months of that period, it became necessary to inquire for some vessel without loss of time. Giving up my engagement with the Clydesdale, I proceeded to the harbour, and after a toilsome search, succeeded in discovering a ship chartered by a Glasgow company lying ready at the west quay, and to sail with that evening's tide. While I stood examining the vessel from the pier, two sailors, who seemed to be roaming idly about, stopped, and began to converse by my side.

"Has the old Dart got all her hands, Tom!" said the one," that she has her ensign up for sailing? They say she is sold to the lubberly Dutchmen now- -what cheer to lend her a hand out, and get our sailingpenny for a glass of grog? "No, no; bad cheer!" replied the other; "mayhap I didn't tell you that I made a trip in her four years ago; MARCH, 1824.

and a cleaner or livelier thing is not on the water! But there is a limb of the big devil in her that is enough to cause her to sink to the bottom. It was in our voyage out that he did for Bill Burnet with the pump sounding-rod, because the little fellow snivelled a bit, and was not handy to jump when he was ordered aloft to set the fore-royal. It was his first voyage, and the boy was mortal afraid to venture; but the Captain swore he would make him, and in his passion took him a rap with the ironrod, and killed him. When he saw what he had done, he lifted, and hove him over the side; and many a long day the men wondered what had become of little Bill, for they were all below at dinner, and none but myself saw the transaction. It was needless for me to complain, and get him overhauled, as there were no witnesses; but I left the ship, and births would be scarce before I would sail with him again."

Knowing what tyrants shipmasters are in general, and how much their passengers' comfort depends on them, I was somewhat startled by this piece of information respecting the temper of the man I purposed to sail with. But necessity has no law! The circumstance probably was much misrepresented, and, from a simple act of discipline, exaggerated to an act of wanton cruelty. But be that as it might-my affairs were urgent. There was no other vessel for the same port-I must either take my passage, or run the risk of being superseded. The thing was not to be

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thought of; so I went and secured my birth. As my preparations were few and trifling, I had every thing arranged, and on board, just as the vessel was unmooring from the quay. During the night we got down to the Clock light-house, and stood off and on, waiting for the Captain, who had remained behind to get the ship cleared out at the Custom House. Soon afterwards he joined us, and the pilot leaving us in the returnboat, we stood down the Forth under all our canvass.

For four weeks we had a quick and pleasant passage. The Dart did not belie her name; for, being American-built, and originally a privateer, she sailed uncommonly fast, generally running at the rate of twelve

knots an hour.

As I had expected, Captain Mahone proved to be, in point of acquirements, not at all above the common run of shipmasters. He was haughty and overbearing, and domineered over the crew with a high hand; in return for which, he was evidently feared and detested by them all. He had been many years in the West Indies; part of which time he had ranged as commander of a privateer, and had, between the fervid suns of such high latitudes and the copious use of grog, become of a rich mahogany colour, or something between vermilion and the tint of a sheet of new copper. He was a middle-sized man; square built, with a powerful and muscular frame. His aspect, naturally harsh and forbidding, was rendered more so by the sinister expression of his left eye, which had been nearly forced out by some accident-and the lineaments of his countenance expressed plainly that he was passionate and furious in the extreme. In consequence of this, I kept rather distant and aloof; and, except at meals, we seldom exchanged more than ordinary civilities.

By our reckoning, our ship had now got into the latitude of the Bermudas, when one evening, at sun-set, the wind, which had hitherto been favourable, fell at once into a dead calm. The day had been clear and bright; but now, huge masses of dark and conical-shaped clouds began to tower over each other in the western horizon, which, being tinged

with the rays of the sun, displayed that lurid and deep brassy tint so well known to mariners as the token of an approaching storm. All the sailors were of opinion that we should have a coarse night; and every precaution that good seamanship could suggest was taken to make the vessel snug before the gale came on. The oldest boys were sent up to hand and send down the royal and top-gallant sails, and strike the masts, while the top-sails and stays were close-reefed. These preparations were hardly accomplished, when the wind shifted, and took us a-back with such violence as nearly to capsize the vessel. The ship was put round as soon as possible, and brought-to till the gale should fall:

while all hands remained on deck in case of any emergency. About ten, in the interval of a squall, we heard a gun fired as a signal of distress. The night was as black as pitch; but the flash showed us that the stranger was not far to leeward: so, to avoid drifting on the wreck during the darkness, the main-top-sail was braced round, and filled, and the ship hauled to windward. In this manner we kept alternately beating and heaving-to as the gale rose or fell till the morning broke, when, through the haze, we perceived a small vessel with her masts carried away. As the wind had taken off, the Captain had gone to bed: so it was the mate's watch on deck. The steersman, an old grey-headed seaman, named James Gemmel, proposed to bear down and save the people, saying he had been twice wrecked himself, and knew what it was to be in such a situation. As the Captain was below, the mate was irresolute what to do; being aware that the success of the speculation depended on their getting to Surinam before it was given up: however, he was at length persuaded-the helm was put up, and the ship bore away.

As we neared the wreck, and were standing by the mizen shrouds with our glasses, the Captain came up from the cabin. He looked up with astonishment to the sails, and the direction of the vessel's head, and, in a voice of suppressed passion, said, as he turned to the mate, "What is the meaning of this, Mr. Wyllie? Who has dared to alter the ship's

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