THE ORIGIN OF FREEMASONRY
A LECTURE
Delivered at the Lodge of Instruction held under the Warrant of The
Victoria Lodge, No. IV., Dublin on Monday, the 2nd of February, 1857
by Robert Longfield, Q.C. to The Master, Wardens and Brethren of The
Victoria Lodge, No. IV., Dublin
This Lecture on the Origin of Freemasonry delivered in their Lodge of
Instruction and by them deemed worthy of publication is respectfully dedicated
by their faithful brother Robert Longfield, February 14, 1857
THE ORIGIN OF FREEMASONRY
The subject which I have selected for this evening’s lecture is
the “Origin of Freemasonry”, a theme which will at once, I should hope,
invite the attention of each of my hearers — members themselves of that
mysterious and widely-spread body. Every brother has indeed, on his initiation
into the Craft, gained some little insight into that which, traditionally at
least, has, for many ages, been handed down to us as the origin of that
fraternity, of which , we must confess, we are now the scarcely recognized
representatives; but few, perhaps, have considered how much truth is hid in
our legends, and how realities have been converted into symbols. Few have
reflected whether our pretended ancient descent is not a mere modern
invention, or whether the present appearance of the Order is the transition
state of a mystery corrupted from its purer source in its descent through
ages. But your presence here, in this “Lodge of Instruction,” convinces me
that all apathy on the subject of our organization is past, and that you are
anxious to increase the knowledge, the respectability, the zeal, and utility
of the fraternity of Freemasons.
The subject I have chosen has been discussed by many learned and acute
writers. They have endeavoured to pierce the dark gloom under which, at one
time, was hid, almost impenetrably, the origin of Freemasonry, and the
probably era of its commencement. Of the labours of those learned and
sagacious writers I shall largely avail myself, claiming no credit for any
singularity or profundity of my views, but only for the diligence with which I
have gleaned from others, and sought to extract, from their speculations,
suggestive food for your reflection on this interesting topic, which might
also excite the desire in your minds for deeper and more extended research. I
have, in truth, but endeavoured to compress into the space of an evening’s
sitting, the results derived from larger and more accurate works connected
with the long-debated question, the “Origin of the Order”.
One of the chief objects in such an inquiry as the present is to ascertain
if there exists in the secrets and ceremonies, or tenets of the Craft, any
evidence of the antiquity, the wisdom, or grandeur of the founders? Are
Freemasons a collection of mere convivial individuals — a club, in short,
united by some secret signs, but for useless objects, and who would,
therefore, in vain seek to graft some appearance of excellence on intrinsic
worthlessness? Are they indeed men, but condescending to be amused with
trifles fit only for children? Or are their traditions probably linked with
“The wondrous fame
of the past world, the vital words and deeds
Of minds whom neither time nor change can tame,
Traditions old and dark?”
And have they preserved, amidst much that is new, idle, and mere modern
adaptation, some traits of the almost superhuman wisdom and excellence of
their foundation? Each true Mason who hears me will, I am sure, hope that the
latter may prove to be the case, and will himself aid in the effort, by united
energy, zeal, and honesty of purpose and action, to elevate the body into that
place in the social scale which his belief, if not his rational conviction,
tells him it once enjoyed. Degenerate worth may be restored; nothing can
change folly to wisdom. Symptoms of that probable restoration to ancient glory
I already perceive in the earnest desire for improvement and mental culture
manifested by the brethren generally.
With those few preliminary observations, designed to awaken your attention,
and not to advance any peculiar theory, I shall now attempt to throw some
light upon the origin of Freemasonry. But let me first ask your indulgence if,
in any remarks which I shall make, it may seem as if I spoke in depreciatory
terms of our Order. Such is not my intention; and you will, I hope, kindly
attribute to some other motive whatever may not appear laudatory. Even
censure, however sparingly applied, may often prove as effectual an instrument
of regeneration as unmerited praise. I would also ask your brotherly
forbearance if I might appear too openly to touch on the secrets of the Craft.
I have, indeed, diligently endeavoured to avoid this error, but if I should,
notwithstanding, have fallen into it, I shall gladly receive the fraternal
correction. “Sit mihi fas audita loqui” is my guiding wish.
Let each brother now, for a moment, recall to his mind the ceremony of his
initiation, and reflect on his newly adopted name, and his objects. How wide
the difference — nay, how wholly inconsistent with the objects in this name?
There are lawyers who know little of law, and we are assured that there are
“physicians of no value;” but both those classes at least PROFESS some
acquaintance with the science whence their name is derived. With modern
Freemasons this is not the case. The science of Masonry, if they know anything
of it, has been learned, not from the traditional lore retained by the elder
brethren, and thence not communicated to the ignorant and blinded candidates
for admission, but altogether independently of this, and rather in despite of
it. Think also on the moral and religious instruction afforded after your
initiation, by reference to the symbols — the object lessons, as I may term
them, on the level, square and compass. Those two points dwelt on, even
cursorily, will prepare the mind to believe that the name at one time really
indicated the nature and objects of the Society, and that the symbolical use
of the implements of the Craft was many ages posterior in date to the actual.
Any other view would appear to me rather like the tale of St. Patrick teaching
the mystery of the “Trinity” by reference to the three-leaved shamrock, or
the illustration of the immortality of the soul from the difference stages of
insect existence, as grub, chrysalis, and butterfly — admirable incidentally
as arguments, but which no sane men would ever think of perpetuating by
mysteries and brotherhoods. The square, level, &c., were implements in
actual use, and of vast importance in the science of masonry practiced in the
earlier ages f the Craft. The science was lost, and they retained their
importance only as symbols and emblems — just as formerly the title duke,
marquis, designated an officer of trust, but are now empty titles of heraldry.
This consideration has always satisfied me of the vast and undoubted antiquity
of Freemasonry in SOME FORM. It was to me incredible that grave men, possessed
of such religious culture and habit of thought, as the very initiation into
our body supposes, could have been capable of organizing a fraternity of true
believers, whose only distinction was, the illustration by visible, external
symbols, of those eternal truths which affect us as moral beings. This is not
indeed one of those proofs, which would alone be deemed sufficient, of the
indisputable antiquity and more recent modification of the mysteries of our
Order. It is, however, the best preparation for a calm investigation, by those
gleams of light shed by the earlier histories of the world, of the probable
origin of a society, once, perhaps, as the name would import, the secret and
mysterious repositories of all the valuable knowledge connected with
architecture, now actually retaining nothing connected therewith same THE
NAME. Now, it is not a little singular that the earliest association of
mankind of which we read, is one for the purpose of architecture on a gigantic
and imiously-audacious scale, which resulted indeed in confusion, but which
even still, according to the opinion of enlightened travelers, has left traces
of its stupendous labours in the mound called the Birs-Nimroud on the plain of
Babylon. We read in Genesis, chapter xi., that “the whole earth was of one
language, and of one speech. And it came to pass, as they journeyed from the
east, that they found a plain in the land of Shinar; and they dwelt there. And
they said, go to, let us build us a city and a tower, whose top MAY REACH TO
HEAVEN. And they had brick for stone, and slime had they for mortar.” I need
not minutely dwell on the subsequent fate of this tower, the confusion of
tongues, and consequent dispersion of mankind. It is only necessary to remark,
that you have here a memorable instance of the early association of masons,
for building a city and tower of vast dimensions. This plainly supposes
community of idea, thought, and action; arrangements made that some gangs
should prepare bricks, others lay them, some skilled labourers, attendants
unskilled, definite plans, precise instructions and orders, master minds to
direct, and subordinates to execute the growing works, and all so united and
linked, and probably marked by such distinctions of dress and emblems as were
readily recognizable, that the ruling impulse, “Let us build a city,”
could be acted on harmoniously by all. This boastful and profane attempt to
ascend to heaven provoked the direct intervention of the Lord, which caused
the general dispersion of the human race. Thus, long before the time of
Abraham, and one thousand years before the building of Solomon’s Temple, the
oldest and most authentic record of the creation notices the confederacy of
masons.
The dispersion of mankind, which was probably by families or tribes, or
those identical in one language, radiated from Babel as a center, east and
west — on the east to India, on the west to Syria, Greece, Egypt, and Italy.
It would be only natural to expect that the myriads dispersed by this
building-folly or wickedness, would exhibit, in the countries whither they
migrated, some traces of their early masonic predilections and skill. And it
is, indeed, remarkable, that very shortly after this event, buildings of
enormous magnitude, and evincing great skill and a scientific knowledge of
masonry, were constructed in all the countries more immediately connected with
the scene of the dispersion of man. It is only necessary to glance at a few
— the remote antiquity and vastness of which will be at once remembered. The
pyramids and labyrinth of Egypt, the cyclopean buildings of Tyrens in
Greece,Volterra in Italy, the walls of Tyre and pyramids of Hindostan — all
attest the early prevalence of the science and ruling spirit of masonry,
derived from some one great original, and spread abroad by some memorable
event, which might cause it to be a common idea, pervading countries so far
remote and unconnected. How, then, was this architectural skill and unity of
design preserved and propagated? At a time before the use of letters was
supposed to have been revealed to mankind, and indeed until writing was
common, there was only one mode of perpetuating any high degree of knowledge,
requiring, to make it practical, the co-operation and skill of numbers, and
which was not, like painting, sculpture, or poetry, a solitary art, and that
was, by the institution of certain societies or mysterious brotherhoods of
those possessed of the science, and into which persons, from time to time,
might be initiated; and who thus, by a sort of corporate succession, never
being wholly old or entirely new, could keep alive, by authentic tradition,
all the knowledge and arts of the founders. Indeed it has been well observed,
that before the invention of letters mankind may be said to have been
perpetually in their infancy, as the arts of one age or country generally died
with their possessors. In Egypt and Hindostan the early rulers tried to
prevent this tendency of the arts to perish, by forcing the son to follow the
trade of the father, that the knowledge acquired by any one might be preserved
by lineal succession. The corporate succession of associated craftsmen was
much more effectual to this end. We find, then, in ancient history, traces of
the early existence of scientific associations, or trades’ unions, as I may
term them; and these associations were quickly invested with the additional
grandeur and importance derived from the invention or adoption of peculiar
religious and mystic ceremonies, with which they were contrived to guard and
connect their purely secular knowledge. Of these societies, one of the most
important were the Estruscans, a people widely celebrated for their scientific
acquirements and their mysterious religious rites and ceremonies, and who,
long before the building of Rome, inhabited that part of Italy now known as
Tuscany. Their very name is, by Michelet and others, perhaps rather
fancifully, derived from the word turis, or tower, and indicated that they
were a nation of builders; and the remains now existing of the labours of this
very ancient and ingenious people, prove how well-merited was their name, if,
indeed, derived from this Latin word. But any one who considers the history of
mankind, the proneness to association and to mystery, the prevalence of those
ancient huge buildings to which I have referred, requiring the exertion of
scientific skill, and co-operation of numbers, must at once feel disposed to
admit the probability, at least, of the existence, in the earliest ages of the
world — the immediate postdiluvian times — of associated bodies of
architects; and also from the known jealousy of all possessing any peculiar
skill or science, the probability too of those associations keeping sacred
this knowledge from all but a select and privileged few. It is, however,
unnecessary to rest on probability only, as we can trace from history the
early existence of associations, united by secret mysteries, jealously
preserved from the vulgar, using certain religious ceremonies and mystic
symbols, and bearing much resemblance to the present rites of Freemasonry; and
once such societies originated, the adoption by craftsmen of similar
mysteries, rites, and ceremonies would rapidly follow. And it so happens that
in each ancient nation, distinguished for its early culture of architectural
science, there existed mysterious brotherhoods of high consideration,
requiring initiation by secret and appalling ceremonies, guarding the
admission to the fraternity by a most rigid scrutiny; and some of these
associations originated twelve or fourteen hundred years before the Christian
era, and some centuries before the building of Solomon’s Temple. A few may
be mentioned. The chief were those initiated into the Eleusinian mysteries,
the Etruscan, the Cabiri, the priests of Egypt, and the disciples of Zoroaster
and Pythagoras.
A short account of the Eleusinian mysteries, which have generally been
esteemed the most ancient and most closely resembling Freemasonry, may prove
interesting. Each of you will for himself readily compare them with those of
our Craft and note the resemblance or difference. After a long ceremony of
preparatory purification, continued during nine days, the candidate for
initiation was admitted at night into a vast building. By a series of
mechanical contrivances, he was apparently exposed to the terrors of an
earthquake; and amid imitations of thunder and lightning, sudden darkness
beset him, and hideous noises were heard around. After enduring much
calculated to strike terror, or arrest attention, he was introduced into the
sanctuary of the goddess Isis or Ceres, which was dazzlingly lit up, and he
was then instructed in the meaning of the sacred symbols presented to his
view. Significant passwords were then communicated to him, by which he might
recognize the brethren, and a most solemn oath was administered that he never
should divulge the mysteries in which he was then instructed to the
uninitiated. His instruction in the mysteries was by successive stages or
steps. Some have supposed that the members of this society were taught the
unity of the Divine Being. This, however, is denied by others; but it is
generally admitted that a morality much superior to that prevailing amongst
the mass of the nation, and connected with a belief in a system of future
rewards and punishments, and of the immortality of the soul, was inculcated.
These mysteries were in high repute, and the greatest sages and philosophers
were proud of their initiation.
We have thus, then, proof of the early existence of the two sources from
which Freemasonry would naturally originate — of the general association and
great skill of the eastern architects, and of organized societies,
distinguished by peculiar knowledge, by signs, &c., and bound by solemn
sanctions not to reveal their secrets to those not initiated. The adoption by
the one body of signs, symbols, initiations and mysteries, similar to those of
the other was so natural, as almost certain to take place at a very early
period of the co-existence of the two societies — the associated craftsmen
and the associated mystery men. This tendency of all trades or professions to
form separate societies, and to protect their knowledge and rights by
initiation into secrets, by passwords of recognition &c., is not of modern
date, but is coeval almost with history, and indeed arises from the vary
nature of man. The jealousy, too, with which artistic secrets were guarded,
and all unlawful rivalry checked, may be illustrated by reference to the old
fable of Daedalus, which, perhaps, has been, in another light, familiar to us
from our pleasant school-boy days. This Daedalus, who is supposed to have
lived more than three thousand years since, and whom some seek to identify
with Tubal Cain, was an artist widely famed for his great ingenuity and skill
in architecture and other kindred sciences. He was banished from his native
country, Athens, for the murder of his nephew, Talus, who was his pupil, and
whose growing genius so excited his uncle’s jealousy, that he killed him. On
his banishment, he was kindly received by Minos, king of Crete, and adorned
that country with many incomparable edifices and monuments of his skill. This
ancient tale has been explained by the greatest of modern philosophers, Lord
Bacon, “as chiefly denoting the envy which strangely prevails amongst
excellent artificers; for no kind of people are observed to be more implacable
and destructively envious to one another than these.” But I am inclined to
imagine that a deeper truth lies hid in this “tradition old and dark,” and
that the murder by this mason of his pupil, which was imputed to his jealousy
of superior skill, was, perhaps, the indignant punishment inflicted on the
youth for divulging the secrets which he had learned under the instruction of
this uncle. It is curious too, as not remote from the history of the incident
which is by some writers alleged to have occurred at the building of the
Temple — namely, the murder of the master-builder directing the execution of
the works. It is, however, sufficient to refer to it as showing the extreme
jealousy of the rivalry of other artists.
But though I am not about to discuss minutely the question of the literal
or historical proof of the truth of the tradition which refers our origin to
the reign of Solomon, and the events connected with the building of his famous
Temple, I cannot, of course, exclude from my consideration all mention of his
times, and the sacred country where our organization is supposed to have
commenced. Certain it is that Tyre and Sidon, at the time of the erection of
Solomon’s Temple, were widely celebrated for the skill and excellence of
their builders and masons. “None were also skilled to hew wood like the
Sidonians;” and the buildings of those two most ancient cities were famed
for their extent, beauty, and magnificence. The wisest of mankind deigned to
apply for assistance, in executing the work which the Lord encouraged him to
undertake, to the kindness of a neighboring heathen king, who furnished him
with builders and masons. I have before observed on the early prevalence of
the separate organizations of the various crafts or trades; it was almost
inevitable from the social nature of man, and the tendency of like to like. In
Tyre and Sidon the craftsmen were associated by mysterious rites and
ceremonies. Their merchants, you will recollect, were honorable princes and
large traffickers. They carried their peculiar mysteries with their
merchandize to Asia Minor and the “Isles of Greece, where burning Sappho
loved and sung,” “where grew the arts of war and peace,” and, in return,
with the spurious liberality which ever distinguished Paganism, they readily
admitted the worship of all the gods of the heathen, and the gorgeous and
imposing ceremonies connected with their superstitions and mysteries. Now, in
the district of Asia Minor, called Ionia, there existed, it would seem, even
before the building of the Temple, a very remarkable fraternity, called the
“Dionysian artificers.” They were an association of scientific men, who
possessed the exclusive privilege of erecting temples, theatres, and other
public buildings in Asia Minor. They were a very numerous body, and existed
under the same name in Syria (including Tyre and Sidon), Persia, and India.
The members were particularly eminent for their scientific acquirements, and
they possessed appropriate words and signs by which they could recognize their
brethren. They were divided into lodges, which were called by different names.
They occasionally held convivial meetings in houses erected and consecrated
for the purpose, and each separate lodge was under the direction of a master,
president, and warden. Once each year they held a festival of peculiar
splendour and pomp. In their ceremonial observances particular utensils and
implements were employed, some of which closely resembled, or were identical
with those used by Freemasons. Their rules for the support of their poorer
brethren, for securing general concord, and for the promotion of public and
private virtues, so exactly coincide with those of our brotherhood, that
writers, even the most hostile to the Craft, do not hesitate to ascribe to the
Dionysian artists the origin of Freemasonry. In truth, these men were
Freemasons; and scarcely any institution, pretending to antiquity, so nearly
resembles its original foundation, as the body of Freemasons; their rites,
rules, and orders, which have a known existence of some centuries, agree with
the Dionysian builders, the parent stock from which they seem so clearly to
have sprung, as even now to be almost identical with them. We may, then, be
assured, that at the building of the Temple the skilful masons and architects,
whose aid Solomon obtained, did belong to the fraternity I have just referred
to and this pointed granted or established, the traditional origin of the
re-organization of our even still illustrious and certainly very ancient
Order, becomes, if not certain, at least sufficiently probable to receive a
willing assent to its truth. The Syrian artificers brought to Jerusalem their
science and their mysteries; from Jerusalem, the more illustrious city, these
mysteries were propagated as from their original source.
This supposition receives additional confirmation from there being then in
Judea a very peculiar society of Jews, with which the Dionysian artificers
would readily blend and associate. This body of Jews were called the Essenes.
Their tenets and distinctive ceremonies bore considerable resemblance to those
of Freemasons; and they, too, had traditions and duties connected with the
Temple. Conflicting opinions have been entertained by sacred and profane
writers as to the origin of this singular sect — the Essenes; but all concur
in representing them as a very ancient association, derived too, most
probably, from some still more ancient fraternity, which, at the earliest
period of history, existed in the land of Judea. The learned Scaliger, whose
research and acuteness are well known, identifies this body with the Assideans
or Kasideans, or the most noble Knights of the Temple, who were conspicuous in
the glorious times of the Maccabees, and for many ages preceding. The
strictest scrutiny was made into the character of every candidate for
admission into this fraternity. If he was approved and accepted, a solemn oath
was then administered to him, binding him never, even at the risk of life
itself, to divulge the secrets of the Order, and he was also instructed in the
religious traditions, derived from the earliest founders and members of the
sect. They had particular signs by which they could recognize the brethren,
and these bore a strong resemblance, as we learn, to those of Freemasons.
They, too, were divided into lodges; and while they were honorably
distinguished by the severe observance of the moral virtues, they were not
neglectful of the social and convivial ties which give zest to life, and bind
mankind together by the kindly instincts of human affections. This fraternity,
which was not confined to architects, though the Assideans or restorers of the
Temple held chief place amongst them, continued to flourish at the coming of
our Savior, and until the fearful destruction of Jerusalem made the whole
nation of Jews outcasts, and even their very name a by-word and reproach. How
readily would these two fraternities — the Dionysian builders and the
Essenes — blend and amalgamate, and give rise to a new society combining
features common to both, or but slight modifications of their respective
peculiarities. This could scarcely fail to take place, and were history silent
on all other mysterious organizations of men professing peculiar knowledge and
distinctive doctrines, the origin of Freemasonry might, with some confidence,
be attributed to, or perhaps more correctly be termed, a “variety” of the
two fraternities of which I have thus given such a general outline. Some
writers, who would seek to connect everybody of peculiar eminence in ancient
or modern history with Freemasonry, either directly, or through the affinity
of the Essenes, have labored to prove that St. John and St. Paul both belonged
to that sect of the Jews. They refer, for proof of the latter, to the emphatic
use by the apostle of the designation “brother” (Rom. Xvi. 23), describing
Quartus as “a brother” (see all Coll. 1v. 9), not “his brother.” Other
passages, too, might be adduced, particularly those in which he tells of
himself that he had lived a Pharisee “after the straightest sect of his
religion,” which it is argued were the Essenes: to the admonition that as he
had, as a master-builder, laid the foundation, others should take heed how
they built on this an improper superstructure. To this may be added one other
passage, which, from the metaphorical form of expression having now become
habitual, is likely not to excite attention, but which, I think, was used by
the apostle more literally, and as referring to the society of which both the
writer and the person to whom his epistle was addressed were members. I allude
to 2 Tim. Ii. 15, in which the apostle says — “Study to show thyself
approved unto God, a workman that needed not to be ashamed, rightly dividing
the word of truth.”
I need not, however, dwell more particularly on these points, which are
rather topics for curious argument than facts tending to the elucidation of
our subject; and I shall proceed to notice one other society, philosophical or
scientific in its pretensions, and, like the other two just mentioned, the
Essenes and Dionysians, guarding the treasury of knowledge by secrecy and
mystery. Pythagoras was a celebrated philosopher who lived in the sixth
century before Christ. In the course of his extensive travels through Ionia,
Syria, and Egypt, he had been initiated into all the famed mysteries of these
kingdoms. It was a desire likely to arise in the mind of such a benevolent and
reflective man, to form a perfect system of philosophy, by selecting from the
systems into which he had been initiated, whatever seemed peculiarly
excellent, and perhaps even improving on them. He settled in Crotona, in
Italy, and there, about 550 B.C., founded a fraternity of disciples, called,
after him, Pythagoreans. Before any one was received into the number of his
disciples, a most rigid inquiry was made into his moral character. If the
result was favorable, he was then bound by a solemn engagement to conceal from
the uninitiated the mysteries and knowledge in which he might be instructed.
The doctrines of charity, of universal benevolence, and of peculiar regard for
the brethren of the order, were inculcated on the new disciple. The members
were distinguished by wearing white garments as emblems of purity and
innocence, and they had also particular words and signs by which they could
recognize each other and correspond at a distance. They were advanced from one
degree of knowledge to another, and they were instructed in arts and sciences,
united with ethics and a system of theology; and this instruction was
communicated to the initiated by cyphers and symbols. They were also strictly
forbidden to commit their secrets to writing, and relied on oral tradition
only to preserve the knowledge of their mysteries. This philosophy, remembered
now only by the familiar tenets of the transmigration of souls and avoidance
of beans, exercised at one time much influence on the nations where it
flourished, and was confessedly the means of greatly exalting the mind and
moral character of the initiated. The noblest, wisest, and best of the nation
were members, and, though suffering much persecution, they were eminently
distinguished by the greatest fidelity in all their engagements, and their
strict performance of all moral duties.
It will thus be observed how readily the more ancient mysteries, the
Eleusinian and Essenian, furnished the germs of another kindred system, and
this is the more important, as I cannot, indeed, show the exact date or
particular person first instituting Freemasonry, but only the existence of
other systems naturally suggestive of it, and with which , in remote ages, it
seem s to have been blended. It would be impossible to trace accurately the
successive stages of the transition or development of the mysteries of the
Dionysian builders, and Essenes, and disciples of Pythagoras, into Freemasonry
as now known and existing for at least seven or eight centuries. Transitions
are like the growth of plants, gradual, almost imperceptible in daily
accretions, remarkable only in the results; or, like those pictures called
“dissolving views”, in which the most minute attention cannot arrest the
moment of the entire fading away of one picture or the substitution of another
often wholly dissimilar; but it may not be without interest briefly to advert
to some at least of the probable stages of this development.
It is a mistake into which many are led from the computation of time from
the coming of our Lord, to suppose that a sudden change of habits, and
customs, and of religion, was produced by that great event. The existence of
our world we divide into two eras — that before, and that following
Christ’s coming upon earth, and the latter we call confusedly Christian
times. But this is, indeed, an error. The spread of the Gospel was not either
immediate or rapid. It was more like the morning stealing on the night, and
melting the darkness. Centuries were required to change the inveterate habits,
manners, customs, and religion of the nations, even where the pure Gospel of
the Lord was first preached; and during three centuries the new religion was
slowly spreading amidst many trials and frequent fiery persecutions of its
members. The Heathen mysteries were ordinarily celebrated in the vast
dominions of the Roman empire, and Paganism was the national form of worship,
until Theodosius the Great, about the commencement of the fifth century,
prohibited and tried wholly to extinguish the Pagan theology. It is, however,
probable that the mysteries were in many places secretly continued in spite of
the sever edicts of the Emperor; and we are informed that even in Athens, the
scene of St. Paul’s great preaching, they were practiced so late as the 8th
century of our Christian era. The outcast Jews and recent Christian converts
had also nearly the same motives for adopting some portions of the Essenian
and Dionysian, or similar mysteries. Both Jews and Christians were persecuted,
and it was essential to their safety to practice the rites and ceremonies of
their respective religions in secret. The Christians were often obliged to
resort, like the prophets of old, to holes and caves in the earth, and they
had a church of the living amongst the tombs of the dead in the catacombs of
Rome. How useful, then, would the adoption of secret signs and passwords of
recognition be to these persecuted sects, and how probable was it that, to
disarm suspicion, they outwardly adopted the ceremonies of paganism, in order
to practice in security their Christian worship, without the intrusion or
espial of the jealous persecuting multitude. In this was, I am inclined to
think that the spirit and leading ideas of Freemasonry were adopted from the
heathen mysteries by the early Christians. They were, indeed, then termed
“churches”, but for many centuries were more like “Lodges” of
Freemasons, than we can now well believe, from the universality of the true
religion in our own times; and, with the natural tendency of the human mind,
they adopted whatever in the old mysteries was not incongruous, into the new,
and, to the crown, apparently inscrutable religion. But there prevailed in
Western Europe two very singular secret associations, with which the Eastern
might, as the intercourse between the East and West increased. Readily
incorporate, and form a new society or modification of the old, having many
external and obvious points of resemblance, and exhibiting also many traits of
a similar spirit and origin. These were, the Druidical religion prevalent in
Gaul and Britain, and the Fehmgerichte, or secret tribunals of Westphalia and
Germany. The Druidical religion was of great antiquity, and was a corruption
most probably of a purer worship, mixed with the doctrines and practices
derived from the Eleusinian mysteries and other ancient rites. This is
supposed to have been introduced into Western Europe about 600 years, B.C.,
but continued in Britain for many centuries after the Christian era. The
Fehmgerichte is said to have been instituted in the ninth century, and
continued in full vigor to the middle of the fifteenth. I need not dwell
particularly on either of these societies. Their existence in any country
would naturally prepare the mind to receive with favor rites and ceremonies
analogous to those, and with which they might be usefully combined.
It will thus be seen that those mysterious associations to which I have
more particularly invited your attention, and which existed even anterior to
the building of Solomon’s Temple, continued to flourish to the eighth
century of our era, and that there existed contemporaneously other
fraternities having a certain family likeness, with which the more ancient
might readily be incorporated, and, as it were, fused; and shortly after this
date the fraternity of Freemasons became a known and powerful organization.
The potentates of Europe, including popes, conferred on the fraternity of
Freemasons most important privileges, and allowed them to be governed by laws,
customs, and ceremonies peculiar to their order. We are told that the
association was composed of men of all nations remarkable for their skill and
practice of architecture. It spread throughout Central Europe, and the
principles of the order were introduced into Scotland about the year A.D.
1140. About the same period, the practice and doctrines of Freemasonry were
introduced into England, and the brethren in 1410 received a charter of
incorporation, by the name and style of “The Freemasons.” That name and
style we bear, and are justly proud of our historic identity with our more
ancient and honored incorporated brethren.
And now I trust it may appear sufficiently plain to any brother who has
attended to the cursory and necessarily imperfect notices which I have given
of the ancient, scientific, and mysterious fraternities, not only that they
bore some resemblance to “Freemasonry,” but, in truth, that Freemasonry is
the direct descendant, the traditional offspring, corporate successors of
those pre-Christian societies, the Essenes and Dionysian artificers. Habits,
climate, race, the descent and gradual revolution through ages, the influence
of a new and purer religion, would suffice to alter slightly the character,
and impair somewhat the historical evidence of this identity or fusion; but
sufficient yet remains to attest this most interesting fact, and to prove that
we, even in the present position of the Craft, hold communion with the most
glorious spirits of antiquity,
“Who leave, where they have passed, a line of light.”
Time does not permit me to full up this outline by the details of minute
and striking coincidences between Freemasonry and the ancient mysteries to
which I have averted. My object, indeed, was rather to present you with a
general sketch of these nearly-forgotten fraternities, to exhibit only those
leading features and the prevailing motives acting on the human mind, from
which all originated, and rapidly to trace through our Christian era the
decline of the old, and the rise of the modern and more known system of
Freemasonry, into which the ancient has been changed. I trust, however, that
even this rapid and cursory outline of the origin of Freemasonry may have
awakened an interest in the minds of some of my brethren as to the evidences
of the great antiquity of our Order; that they may feel some glowing
connection with the most illustrious dead of the Egyptians, Greeks, and
Romans; that a feeling like pride of noble lineage and untarnished ancestry
may elevate their minds, and induce them to aspire to elevate the Order also,
to that consideration it once deservedly enjoyed. Then, indeed, might we boast
that Freemasonry was the humble handmaid of our Pure Religion, and thus prove
its identity with those associations of men who, in dark ages, ere the
Day-star from on high had visited this earth, endeavoured to walk uprightly,
by the dim light still retained of the religious impressions originally
implanted and “left as a guide,” and who, in centuries long gone by,
“Kept the truth so firm of old,
When our forefathers worshipped stocks and stones.”
The spirit which animated them to struggle earnestly to free themselves
from the corrupting influence which debased the ancient Polytheism, and which
originated those mysterious societies, still exists. The associations
organized by these earnest-minded men for the improvement of their fellows, as
moral and intellectual beings, have fallen into oblivion, but in the system of
Freemasonry, derived, as I trust has been shown, from their noble efforts to
elevate the thoughts and feelings of mankind their spirit still lives and
flourishes, combines with, and even ministers to, Christianity. How wonderful
is this connection of the past and of the present!
“How wonderful, that even
The passions, prejudices, interest
That sway the meanest being, the weak touch
That moves the finest nerve,
And in one human brain
Causes the faintest thought, becomes a link
In the great chain of nature!”
________________________________
Dublin: Printed by Poe & Brierley, 42, Mabbot-street
