Jeudi 22 décembre 2005

BOOZ endormi

Booz s'était couché de fatigue accablé
Il avait tout le jour travaillé dans son aire,
Puis avait fait son lit à sa place ordinaire ;
Booz dormait auprès des boisseaux pleins de blé.

Ce vieillard possédait des champs de blés et d'orge,
Il était, quoique riche, à la justice enclin ;
Il n'avait pas de fange en l'eau de son moulin,
Il n'avait pas d'enfer dans le feu de sa forge.

Sa barbe était d'argent comme un ruisseau d'avril.
Sa gerbe n'était point avare ni haineuse ;
Quand il voyait passer quelque pauvre glaneuse :
Laissez tomber exprès des épis, disait-il.

Cet homme marchait pur loin des sentiers obliques,
Vêtu de probité candide et de lin blanc ;
Et, toujours du côté des pauvres ruisselant,
Ses sacs de grains semblaient des fontaines publiques.

Booz était bon maître et fidèle parent ;
Il était généreux, quoiqu'il fût économe ;
Les femmes regardaient Booz plus qu'un jeune homme,
Car le jeune homme est beau, mais le vieillard est grand.

Le vieillard, qui revient vers la source première,
Entre aux jours éternels et sort des jours changeants ;
Et l'on voit de la flamme aux yeux des jeunes gens,
Mais dans l'œil du vieillard on voit de la lumière.

Donc, Booz dans la nuit dormait parmi les siens ;
Près des meules, qu'on eût prises pour des décombres.
Les moissonneurs couchés faisaient des groupes sombres
Et ceci se passait dans des temps très anciens.

Les tribus d'Israël avaient pour chef un juge ;
La terre, où l'homme errait sous la tente, inquiet
Des empreintes de pieds de géant qu'il voyait,
Était encor mouillée et molle du déluge.

Comme dormait Jacob, comme dormait Judith,
Booz, les yeux fermés, gisait sous la feuillée.
Or, la porte du ciel s'étant entrebâillée
Au-dessus de sa tête, un songe en descendit.

Et ce songe était tel, que Booz vit un chêne
Qui, sorti de son ventre, allait jusqu'au ciel bleu ;
Une race y montait comme une longue chaîne ;
Un roi chantait en bas, en haut mourait un dieu.

Et Booz murmurait avec la voix de l'âme :
« Comment se pourrait-il que de moi ceci vînt ?
Le chiffre de mes ans a passé quatre-vingt,
Et je n'ai pas de fils, et je n'ai plus de femme.

« Voilà longtemps que celle avec qui j'ai dormi,
O Seigneur ! a quitté ma couche pour la vôtre ;
Et nous sommes encor tout mêlés l'un à l'autre,
Elle à demi vivante et moi mort à demi.

« Une race naîtrait de moi ! Comment le croire ?
Comment se pourrait-il que j'eusse des enfants ?
Quand on est jeune, on a des matins triomphants,
Le jour sort de la nuit comme d'une victoire ;

« Mais, vieux, on tremble ainsi qu'à l'hiver le bouleau.
Je suis veuf, je suis seul, et sur moi le soir tombe,
Et je courbe, ô mon Dieu ! mon âme vers la tombe,
Comme un bœuf ayant soif penche son front vers l'eau. »

Ainsi parlait Booz dans le rêve et l'extase,
Tournant vers Dieu ses yeux par le sommeil noyés ;
Le cèdre ne sent pas une rose à sa base,
Et lui ne sentait pas une femme à ses pieds.

Pendant qu'il sommeillait, Ruth, une moabite,
S'était couchée aux pieds de Booz, le sein nu,
Espérant on ne sait quel rayon inconnu,
Quand viendrait du réveil la lumière subite.

Booz ne savait point qu'une femme était là,
Et Ruth ne savait point ce que Dieu voulait d'elle,
Un frais parfum sortait des touffes d'asphodèle ;
Les souffles de la nuit flottaient sur Galgala.

L'ombre était nuptiale, auguste et solennelle ;
Les anges y volaient sans doute obscurément,
Car on voyait passer dans la nuit, par moment,
Quelque chose de bleu qui paraissait une aile.

La respiration de Booz qui dormait,
Se mêlait au bruit sourd des ruisseaux sur la mousse.
On était dans le mois où la nature est douce,
Les collines ayant les lys sur leur sommet.

Ruth songeait et Booz dormait, l'herbe était noire ;
Les grelots des troupeaux palpitaient vaguement ;
Une immense bonté tombait du firmament ;
C'était l'heure tranquille où les lions vont boire.

Tout reposait dans Ur et dans Jérimadeth ;
Les astres émaillaient le ciel profond et sombre ;
Le croissant fin et clair parmi ces fleurs de l'ombre
Brillait à l'occident, et Ruth se demandait,

Immobile, ouvrant l'œil à moitié sous ses voiles,
Quel dieu, quel moissonneur de l'éternel été
Avait, en s'en allant, négligemment jeté
Cette faucille d'or dans le champ des étoiles.

Par VICTOR HUGO - Publié dans : fondements bibliques de la FM
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Jeudi 22 décembre 2005

Prière5

 Rédempteur miséricordieux de l'humanité mortelle, Tu as promis que Tu serais au milieu de tous ceux qui s'assemblent en Ton Saint Nom. Abaisse sur nous, Tes humbles serviteurs, un regard de tendre compassion, et dirige-nous sur la voie que Tu as tracée pour que nos travaux soient toujours commencés, poursuivis et achevés pour l'amour de Toi, l'affection de nos compagnons, la protection des affligés et l'obéissance à notre Ordre. Amen

O Seigneur, notre Père Céleste, Très Haut et Très Puissant, Roi des Rois, Seigneur des Seigneurs, unique Gouverneur des Princes, Qui de Ton trône observe tous les habitants de la terre, nous Te supplions de tout notre coeur d'assurer le soutien de Ta faveur spéciale au Président de la République  et de l'emplir de la grâce de Ton Esprit Saint pour qu'il se soumette toujours à Ta volonté et suive Ta voie. Dispense lui l'abondance des dons célestes, accorde lui la santé et la richesse pour qu'il vive longtemps, la force pour qu'il triomphe et soumette ses ennemis et, enfin, après cette vie, qu'il puisse parvenir à la joie et à la félicité éternelles, par Jésus Christ Notre Seigneur. Amen

Notre Père Qui es aux Cieux, que Tort Nom soit sanctifié, que Ton règne vienne, que Ta volonté soit faite sur la terre comme aux cieux. Donne nous aujourd'hui notre pain de ce jour. Pardonne nous nos offenses comme nous pardonnons aussi à ceux qui nous ont offensés et ne nous soumets pas à 1a tentation, mais délivre nous du malin, car â Toi seul appartiennent le Règne, la Puissance et la gloire pour les siècles des siècles. Amen

 

 

 

 

Par Rituel Hauts Grades - Publié dans : hauts grades
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Jeudi 22 décembre 2005

Prière4

Architecte Suprême de l'Univers, Source unique de tout bien et de toute perfection, ô Toi qui as toujours voulu et opéré pour le bonheur de l'homme et de toutes Tes créatures ; nous Te rendons grâce de Tes bienfaits paternels et nous Te conjurons tous ensemble de les accorder sans cesse à chacun de nous, selon Tes vues et suivant ses besoins. Répands sur nous et sur tous nos Frères Ta Céleste Lumière. Fortifie dans nos cœurs l'amour de la vérité et de tous nos devoirs, afin que nous les observions fidèlement. Puissent nos assemblées être toujours affermies dans leur union par le désir de Te plaire et de nous rendre utiles à nos semblables. Qu'elles soient à jamais le séjour de la paix et de la vertu, et que la chaîne d'une amitié parfaite et fraternelle soit désormais si forte entre nous, que rien ne puisse jamais l'altérer. Ainsi soit‑il.

 

 

Par Rituel RER - Publié dans : hauts grades
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Jeudi 22 décembre 2005

Prière3

Ô Éternel, ô + 10 †, tout puissant, toi par qui j'ai reçu l'être, toi qui, par le caractère sacré que tu as mis en moi, m'as distingué de toutes tes autres créatures, en ce que tu as allumé en moi un feu qui ne peut pas s'éteindre et qui me distingue si fort de toutes les autres créatures dont l'existence apparente ne peut subsister que par le temps, pour un temps, et dans le temps, les élus de la création matérielle n'étant que l'effet de tes puissances secondaires, ne peuvent avoir ni la durée ni l'intelligence des êtres premiers.

Daigne jeter un regard de miséricorde sur ta faible servante, ne cesse jamais de me réchauffer du même rayon d'où tu m'as émanée pour servir et contribuer à la manifestation de ta gloire et de ta puissance. Soutiens toi-même ton ouvrage, car sans ton puissant secours, il ne peut s'attendre qu'à être enfoncé dans les ténèbres et dans une privation spirituelle si effrayante, qu'elle me paraît cent fois pire que la mort.

Oui, Éternel † id., je suis sous le fléau de ta justice pour l'expiation du crime du premier des hommes, et pour celle de mes propres égarements. Si tu n'adoucis toi-même les maux qui m'accablent, ou que tu ne te joignes à moi pour augmenter mes forces, je suis menacée à tout moment de succomber, et de perdre de vue le seul flambeau qui peut m'éclairer et me guider pendant mon passage dans cette région inférieure terrestre.

Je me prosterne couvert de honte et de confusion devant ta suprême maje[sté]. Je frémis du néant et de la privation horrible où ton faible serviteur est réduit [… ?] Être un exemple immémorial à mes semblables de la grandeur de ta puissance et de ta justice. Quel usage ai-je fait des vertus spirituelles dont tu avais revêtu ton h[omm]e ?

Malgré le peu de fruits que j'ai tiré de tous ces bienfaits, ô 10, tu veux encore me combler de ta miséricorde en m'admettant aux cercles puissants de la réconciliation spirituelle de l'h[omm]e de désir. Que te rendrai-je pour tant de faveurs qui me font sentir d'autant plus mon indignité envers toi ? Reçois donc le sacrifice que je te fais de mon cœur, de mon corps et de mon âme ; reçois celui de ma pensée, de ma volonté et de mon action ; reçois surtout celui de mon libre arbitre dont je fais si faiblement usage pour le bien de mon être spirituel, et pour l'observation de ce que tu désires de moi.

Je t'en conjure par les trois noms puissants destinés à opérer toutes tes œuvres spi[rituelles] et tempo[relles], ô 8, ô 7, ô 4 ; je t'en conjure par toutes les vertus que tu y as attachées et par tous les faits qui en sont provenus comme étant l'image de la pensée, de la volonté et de l'action innée dans tout être spi[rituel] divin. Reçois donc l'offre que je te fais de ces facultés qui me constituent être vraiment spi[rituel] divin et qui doivent comme tel me rendre redoutable à tous les ennemis de ta loi. Empare-toi si bien de ces facultés qu'elles n'aient de vie que pour toi seul, par toi seul, et en toi seul, qui est la vie, la voie et la vérité.

Fais que par le pouvoir de ce mot que je ne prononce qu'en tremblant, ô v.. R 10, tous les chefs pervers et tous leurs intellects d'abomination s'éloignent de moi sans retour et me laissent jouir des consolations que tu accordes à ceux qui, par leur vrai désir et leur persévérance dans les combats, peuvent parvenir à faire jonction avec l'être fidèle et puissant que tu as attaché à ton mineur.

GrandDieu des cieux et de la terre, par son origine spi[rituelle] et non matérielle, par le même nom, ô + 10, je vous commande, ô 7, ô + 4, ô + 7, ô + 3, de vous attacher constamment à ma personne, de me diriger dans toutes mes actions spi[rituelles] temporelles, simples, universelles, générales et particulières. Je vous livre entièrement mon libre arbitre par lequel l'h[omm]e s'est rendu et se rend coupable tous les jours. Faites que mes désirs, ma volonté, et généralement tout ce que je peux faire, soient absolument conformes à ce que vous pouvez exiger de moi, en vertu de la charge qui vous a été donnée de veiller sur moi. Prévenez-moi sur tous les événements qui pourraient me nuire spi[rituellement] et corporellement, prévenez-moi contre les ruses et les attaques de l'esprit de ténèbres qui ne cherche qu'à m'entraîner dans la plus horrible confusion.

Ô + 7, ô +4, ô +7, ô + 3, prévenez-moi sur tous les dangers auxquels l'h[omm]e est exposé spi[rituellement] et corp[orellement] pendant son court passage dans la région élémentaire, qui ne lui est accordé que pour travailler sans relâche à rebâtir le temple spi[rituel] de Jérusalem renversé par les ennemis de la vérité. Faites-moi connaître votre assistance par quelques caractères hiéroglyphiques et autres signes que vous employez visiblement p[ou]r vos proportions à la faiblesse de l'h[omm]e actuel qui ne pourrait soutenir votre vue sans ce moyen.

Disposez ma forme de ma matière impure, afin qu'elle soit propre à recevoir communication de vos intellects divins par lesquels vous faites parvenir à l'h[omm]e vos volontés et les ordres que vous recevez du Créateur pour le soutien et l'avantage du mineur, et pour la molestation de ses ennemis.

Et toi, ô + 3, veille particulièrement sur l'esprit de matière qui anime ma forme, qui, en qualité d'esprit inférieur, ne peut avoir l'intelligence des œuvres spi[rituelles] des êtres supérieurs à lui, mais qui, dans l'état actuel de l'h[omm]e, est le premier soutien qui lui soit accordé pour marcher dans cette région matérielle temporelle. Prends-en soin, ô + 3. Éloigne d'elle tout esprit impur qui voudrait s'en emparer pour empêcher l'approche et la jonction qui doit se faire par son moyen de mon âme spi[rituelle] divine avec l'esprit spi[rituel] divin préposé par le Créateur éternel à la garde et à la conduite de tout h[omm]e errant sur cette surface.

Je vous conjure tous, esprits que j'ai invoqués et que j'invoque encore, ô + 10, ô + 8, ô + 7, ô + 4, ô + 7, ô + 4, ô + 7, ô + 3, de recevoir et d'agréer la confiance que je vous donne pleinement aujourd'hui, me proposant fermement d'abjurer la faible et obscure volonté de l'h[omm]e, pour ne me conduire désormais que par votre volonté de vos desseins spi[rituels] sur moi. Je le jure solennellement devant vous, et je le promets par ce [ici un mot taché] terrible qui a tout fait et tout constitué, ô + 10. Amen.

Prends sous ta sainte garde, ô + id., toutes les facultés de mon être corporel et spirituel. Éloigne d'elles toute insinuation mauvaise ; préserve-les de toute communication de l'être pervers qui me persécute, afin qu'il n'y ait rien en moi qui n'agisse et ne vive conformément à tes lois, tes préceptes et tes commandements.

Tu as promis d'accorder à ta créature tout ce qu'elle te demanderait en ton nom ; mais tu veux qu'elle ne t'offre que des vœux purs et des désirs qui la rapprochent de toi ; tels sont ceux que mon cœur te présente en ce moment. Exauce-les comme tu as exaucé ceux de Judith, ta fidèle servante, lorsqu'elle invoqua ton nom, et qu'elle implora ton secours contre les ennemis de ton peuple. Répands sur moi les mêmes grâces que tu as répandues sur Merian, Esther, Elizabeth, et sur tous ceux et celles qui, depuis, et avant l'élection de ton peuple choisi, t'ont toujours invoqué en sainteté. Je n'ai d'autre envie que d'imiter leur exemple, et de montrer à mes semblables, par la force et la justesse de mes actions, que tu écoutes vraiment ceux qui te prient dans l'humilité de leur cœur, et que tu prends soin toi-même de ceux qui ne mettent leur confiance qu'en toi, ô + id.

Et toi, ô ag. 6, ne cesse de veiller à la conservation et à la défense de mon être mineur spirituel qui t'est confié par ordre du grand A[rchitecte] DeL'univers Commence par disposer mon âme à retenir l'impression de tes intellects spirituels, afin que tous les secours que je dois recevoir de toi, ô + 6, ne soient pas sans effet, et ne tournent pas plutôt à ma honte et à ma confusion qu'à l'avantage de mon être particulier spirituel mineur divin. Fais une fidèle garde autour de moi, inspire-moi toujours l'horreur du vice, de toutes les souillures matérielles, et de tout ce que mon ennemi ne cesse d'insinuer à ceux qui lui laissent prendre empire sur eux-mêmes..

Par Elus Cohen - Publié dans : hauts grades
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Jeudi 22 décembre 2005

Prière2

  "Rejetant donc toute méchanceté et toute ruse, la dissimulation, l'envie, et toute médisance. Si vous avez goûté que le Seigneur est bon, approchez-vous de Lui, pierre vivante, rejetée par les hommes, mais choisie et précieuse devant Dieu; et vous-même, comme des pierres vivantes, édifiez vous pour former une maison spirituelle, un saint sacerdoce, afin d'offrir des victimes spirituelles agréables à Dieu.

Car il est dit dans l'Écriture "Voici, J'ai mis en Sion une pierre angulaire, choisie, précieuse, solidement posée; Celui qui croit en elle ne sera point confus;L'honneur est donc pour vous qui croyez. Mais pour les incrédules, la pierre qu'ont rejetée ceux qui bâtissaient est devenue la principale de l'angle".Mes Frères, c'est la volonté de Dieu qu'en pratiquant le bien vous réduisiez au silence les hommes ignorants et insensés. Étant libres, sans faire de la liberté un voile qui couvre la méchanceté mais agissant comme des serviteurs de Dieu. Honorez tout le monde; aimez les Frères; craignez Dieu."

Par BIBLI - Publié dans : hauts grades
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Mardi 20 décembre 2005

Prière

AHABATH OLAM

Two Hebrew words signifying eternal love. The name of a prayer which was used by the Jews dispersed over the whole Roman Empire during the times of Christ. It was inserted by Dermott in his Ahiman Rezon and copied into several others, with the title of A Prayer repeated in the Royal Arch Lodge at Jerusalem. The prayer was most probably adopted by Dermott and attributed to a Royal Arch Lodge in consequence of the allusion in it to the "holy, great, mighty, and terrible name of God."

Par Lawrence DERMOTT - Publié dans : hauts grades
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Mardi 20 décembre 2005

la bonne manière! AHIMAN REZON(extrait)

The ANCIENT MANNER of Constituting a Lodge

A New Lodge, for avoiding many Irregularities, should be solemnly constituted by the Grand-Master, with his Deputy and Wardens; or, in the Grand-Master's Absence, the Deputy acts for his Worship, the senior Grand-Warden as Deputy, the junior Grand-Warden as the senior, and the present Master of a Lodge as the junior; Or if the Deputy is also absent, the Grand Master may depute either of his Grand-Wardens, who can appoint others to act as Grand-Wardens, pro tempore.

The Lodge being opened, and the Candidates or new Master and Wardens being yet among the Fellow-Crafts, the Grand-Master shall his Deputy ask if he has examined them, and whether he finds the Master will skilled in the Noble Science and the Royal Art, and duly instructed in our Mysteries, &c. the Deputy answering in the affirmative, shall (by the Grand-Master's Order) take the Candidate from among his Fellows, and present him to the Grand-Master, saying, Right Worshipful Grand-Master, the Brethren here desire to be formed into a regular Lodge; and I present my worthy Brother, A.B. to be (installed) their Master; whom I know to be of good Morals and great Skill, true and trusty; and a lover of the whole Fraternity, wheresoever dispersed over the Face of the Earth.

Then the Grand-Master placing the Candidate on his Left-Hand, and having asked and obtained the unanimous Consent of the Brethren, shall say (after some other Ceremonies and Expressions that cannot be written), I constitute and form these good Brethren into a new regular Lodge, and appoint you, Brother A.B. the Master of it, not doubting of your Capacity and Care to preserve the Cement of the Lodge, &c.

Upon this the Deputy, or some other Brother for him, shall rehearse the Charge of a Master; and the Grand-Master shall ask the Candidate, saying, Do you submit to these Charges as Masters have done in all Ages? And the new Master signifying his cordial Submission thereto, the Grand-Master shall, by certain significant Ceremonies and ancient Usages, install him and present him with his Warrant, the Book of Constitutions, the Lodge-Book and the Instruments of his Office, one after another; and after each of them the Grand-Master, his Deputy, or some Brother for him, shall rehearse the short and pithy Charge that is suitable to the Thing present.

Next, the members of this new Lodge, bowing altogether to the Grand-Master, shall return his Worship their Thanks (according to the Custom of Masters) and shall immediately do Homage to their new Master, and (as faithful Craftsmen) signify their Promise of Subjection and Obedience to him by usual Congratulations.

The Deputy and Grand-Wardens, and any other Brethren that are not Members of this new Lodge, shall next congratulate the new Master, and he shall return his becoming Acknowledgements (as Masters-Masons), first to the Grand-Master and grand Officers, and to the rest in their Order.

Then the Grand-Master orders the new Master to enter immediately upon the Exercise of his Office, and, calling forth his senior Warden, a Fellow-Craft, (Master-Mason) presents him to the Grand-Master for his Worship's Approbation and to the new Lodge for their Consent; upon which the senior or junior Grand-Warden, or some Brother for him, shall rehearse the Charge of a Warden, &c. of a private Lodge; and, he signifying his cordial Submission thereto, the new Master shall present him singly with the several instruments of his Office, and, in ancient Manner and due Form, install him in his proper Place.

In like Manner, the new Master shall call forth his junior Warden, who shall be a Master-Mason, and presented (as above) to the junior Grand-Warden, or some other Brother in his stead, and shall in the above Manner be installed in his proper Place; and the Brethren of this new Lodge shall signify their Obedience to these new Wardens, by the usual Congratulations due to Wardens.

The Grand-Master then gives all the Brethren Joy of their Master and Wardens, &c. and recommends Harmony, &c. hoping their only Contention will be a laudable Emulation in cultivating the Royal Art, and the social Virtues.

The the Grand-Secretary, or some Brother for him (by the Grand-Master's Order) in the Name of Grand Lodge, declares and proclaims this new Lodge duly constituted Nº … &c.

Upon which all the new Lodge together (after the Custom of Masters) return their hearty and sincere Thanks for the Honour of this Constitution.

The Grand-Master also orders the Grand-Secretary to register this new Lodge in the Grand Lodge-Book, and notify the same to the other particular Lodges; and after some other ancient Customs and Demonstrations of Joy and Satisfaction, he orders the senior Grand Warden to close the Lodge.

A prayer said at the Opening of the Lodge, &c. used by Jewish Free-Masons :
O LORD, excellent art thou in thy Truth, and there is nothing great in Comparison to thee; for thine is the Praise, from all the Works of thy Hands, for evermore.

ENLIGHTEN us, we beseech thee, in the true knowledge of Masonry; By the Sorrows of Adam, thy first made Man; by the Blood of Abel, thy holy one; by the Righteousness of Seth, in whom thou art well pleased; and by thy Covenant with Noah, in whose Architecture thou was't pleased to save the Seed of thy beloved; number us not among those that know not thy Statutes, nor the divine Mysteries of the secret Cabbala.

But  grant, we beseech thee, that the Ruler of this Lodge may be endued with Knowledge and Wisdom, to instruct us and explain his secret Mysteries, as our holy Brother Moses1 did (in his Lodge) to Aaron, to Eleazar and Ithamar, (the Sons of Aaron), and the seventy Elders of Israel.

And grant that we may understand, learn, and keep all the Statutes and Commandments of the Lord, and this holy Mystery, pure and undefiled unto our Lives End. Amen, Lord.

A prayer used amongst the primitive Christian Masons :
The Might of the Father of Heaven, and the Wisdom of his glorious Son, through the Grace and Goodness of the Holy Ghost, being three Persons in one Godhead, be with us at our Beginning, and give us Grace so to Govern us here in our living, that we may come to his bliss that never shall have end. Amen.

Another Prayer, and that which is most general at Making or Opening :
MOST holy and glorious Lord God, thou great Architect of Heaven and Earth, who art the Giver of all good Gifts and Graces, and hast promised that where two or three are gathered together in thy Name, thou wilt be in the Midst of them; In thy name we assemble and meet together, most humbly beseeching thee to bless us in all our Undertakings, that we may know and serve thee aright, that all our Doings may tend to thy Glory and the Salvation of our Souls.

And we beseech thee, O Lord God, to bless this our present Undertaking, and grant that this our new Brother may dedicate his Life to thy Service, and be a true and faithful Brother among us; Endue him with a Competency of thy divine Wisdom, that he may, with the Secrets of Free-Masonry, be able to unfold the Mysteries of Godliness and Christianity. This we most humbly beg, in the Name, and for the Sake, of JESUS CHRIST our Lord and Saviour. Amen.

AHABATH OLAM

A Prayer repeated in the Royal Arch Lodge at Jerusalem :
Thou hast loved us, O Lord our God, with eternal Love; thou hast spared us with great and exceeding patience, our Father and our King, for thy great NAME's sake, and for our Father's Sake who trusted in thee, to whom thou didst teach the Statutes of Life, that they might do after the Statutes of thy good Pleasure with a perfect Heart; So be thou merciful unto us, O our Father, merciful Father, that sheweth Mercy, have Mercy upon us we beseech thee, and put Understanding into our Hearts, that we may understand, be wise, hear, learn, teach, keep, do and perform all the Words of the Doctrine of thy Law in Love, and enlighten our Eyes in thy commandments, and cause our hearts to cleave to thy Law, and united them in the Love and Fear of thy NAME; we will not be ashamed nor confounded, nor stumble, for ever and ever. Because we have trusted in thy HOLY, GREAT, MIGHTY, and TERRIBLE NAME, we will rejoice and be glad in thy Salvation, and in thy Mysteries, O Lord our God; and the Multitude of thy Mercies shall not forsake us for ever. Selah; And now make haste and bring upon us Blessing, and Peace from the four Corners of the Earth; for thou art a God that workest Salvation, and has chosen us out of every People and Language; and thou, our King, hast caused us to cleave to thy GREAT NAME, in Love to praise thee and be united to thee, and to love thy NAME; Blessed art thou, O Lord God, who hast chosen thy People Israel in Love.

Having inserted this Prayer, and mentioned that Part of Masonry commonly called the Royal Arch (which I firmly believe to be the Root, Heart, and Marrow of Free-Masonry) I cannot forbear giving a Hint of a certain evil Designer, who has made a Trade thereof for some Time past, and has drawn in a Number of worth, honest Men, [48] and made them believe that he and his Assistants truly taught them all and every part of the above-named Branch of Masonry, which they soon communicated to the worthy brethren of their Acquaintance, without being able to form any Sort of Judgment whereby they might distinguish Truth from Falsehood, and consequently could not discern the imposition; but, as the wise Seneca justly observes, it fares with us in human Life as in a routed Army, one stumbles first and another falls upon him; and so they follow, one upon the Neck of another, till the whole Field comes to be but one Heap of Miscarriages. This is the Case of all those who think themselves Royal Arch Masons, without passing the Chair in regular Form, according to the ancient Customs of the Craft; To this I will add the Opinion of our Worshipful Brother Doctor Fifield D Assigny, printed in the Year 1744: "Some of the Fraternity (says he) have expressed an Uneasiness at this Matter being kept a Secret from them (since they had already passed through the usual Degrees of Probation) I cannot help being of the Opinion, that they have no Right to any such Benefit until they make a proper Application, and are received with due Formality: And as it is an organized Body of Men who have passed the Chair, and given undeniable Proofs of their Skill in Architecture, it cannot be treated with too much Reverence; and more especially since the Characters of the present Members of that particular Lodge are untainted and their Behaviour judicious and unexceptionable; So that there cannot be the least Hinge to hang a Doubt on, but that they are most excellent Masons." The Respect I have for the very Name of Free-Mason, is sufficient to make me conceal the Name of the Person here pointed at; and, instead of exposing him, or stigmatizing him with a Name he justly deserves, I earnestly wish that GOD may guide him back, out of his present Labyrinth of Darkness, to the true Light of Masonry; which is, Truth, Charity; and Justice. I make no Manner of Doubt but that this will reach the Hands of the Person aimed at; and as my Intention is rather to reform than offend, I hope he will answer my Expectation, in laying aside such Evils as may bring Dishonour to the Craft and himself; and I assure him (upon the Honour of a Mason) I have no evil Design against him, no more than Hesiod had against his Brother

Perses, when he wrote the following Advice.
O Perses, foolish Perses, bow thine car,
To the good Counsel of a Soul sincere;
To Wickedness the Road is quickly found,
Short is the Way and on easy Ground;
The Paths of Virtue must be reach'd by Toil,
Arduous and long and on a rugged Soil;
Thorny the Gate, but when the Top you gain,
Fair is the future and the Prospect plain;
Far does the Man all other Men excel,
Who from his Wisdom thinks in all Things Well
Wisely considering to himself a Friend,
All for the present Best and for the End;
Nor is the Man without his Share of Praise,
Who well the Dictates of the wise obeys
But he that is no wise himself, nor can
Harken to Wisdom, is a useless Man.

 

Par LAWRENCE DERMOTT - Publié dans : histoire de la FM
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Mardi 20 décembre 2005

AHIMAN REZON(extrait)

The REGULATIONS For CHARITY
As practised in Ireland, and by York-Masons in England
Masons

Irish Regulations (I.R.) 1 - That the Committee shall be and consist of the Grand-Master, the Deputy Grand-Master, and Grand-Wardens, and all former Grand Officers; the Treasurer and Secretary, with the Master of every regular Lodge in the City of Dublin for the Time being.

York Masons Regulations (Y.M.R.) 1 - All present and former Grand Officers, Treasurer and Secretary, with the Masters of eight regular Lodges, who are summoned and [90] obliged to attend in their turns; the Method is four of the oldest, and four of the youngest Masters, are summoned Monthly, to hear all Petitions, &c. and to order such Relief to be given to distressed Brethren, as their Necessity may appear and Prudence may direct.

I.R. 2 - That all Collections, Contributions, and other charitable Sum or Sums of Money, of what Nature or Kind so ever, that shall at any Time be brought into the Grand Lodge, shall be deposited in the Hands of the Treasurer, who is not to disburse or expend the same, or any Part thereof, on any Account whatever, without an Order from the said Committee, which Order shall be signed by the Secretary, or the Grand Officer or Master than presiding in the Chair.

Y.M.R. 2 - This is punctually practiced here [N 2-91]

I.R. 3 - That neither the Treasurer, or any other Person whatever, shall give dor sign any Order on the Treasurer for any Sum of Money, until the same be first approved of by the Majority of the Committee, and entered into their Transaction-Book together, with the Name or Names of the Person or Persons to whom the same is to be given.

Y.M.R. 3 - This is likewise practiced here.

I.R. 4 - That no anonymous Letter, Petition, or Recommendation, by or from any Person, or on any Account of Pretence whatsoever, be introduced or read in this Committee.

Y.M.R. 4 - The same observed here. [92]

I.R. 5 - That any Person who shall petition the Grand Lodge, or this Committee for Charity, shall be known to be at least one whole Year a contributing Brethren, who shall have personal Knowledge thereof; and that no Person shall prefer, or bring in, any Petition to this Committee, but one of the Members who signs it, the Petitioner also attending in Person, except in Cases of Sickness, Lameness, or Imprisonment.

Y.M.R. 5 - Registered Masons, who have contributed for six Months, and a Member of a regular Lodge during the Time, are heard and considered, &c. and Sojourners, or traveling Masons, are relieved by private Collections not out of the Fund. All Petitions or Recommendations shall be signed by some Master or Warden of a regular Lodge, to whom the Petitioner is personally kno0wn, and who shall (if in Town) attend the Steward's Lodge, to assert the Truth of the Petition. Any Brother may send in a Petition or Recommendation, but none are admitted to sit and hear the Debates but the Grand Officers, Treasurer, Secretary, and the eight Masters summoned for that Purpose.
The Petitioners also are to attend (if in or adjacent to London) except in Cases of Sickness, Lameness, or Imprisonment.

I.R. 6 - That is shall be the inherent Power of this Committee, to dispose of the Fund laid in for Charity to charitable Uses, and no other (and that only to such Persons who shall appear by their Petitions, as aforesaid, to be deserving and in real Want of charitable and brotherly Assistance) not exceeding the Sum of five Pounds to any one Person, or otherwise supply them with a weekly Support, as they shall judge most necessary.

Y.M.R. 6 - This Regulation is the Practise here, only with this Alteration, viz. the Steward's Lodge have full Power and Authority to give the Petitioner more than five Pounds, if it seems prudent to them [94]

I.R. 7 - That no Brother who has received Assistance from this Committee of Charity, shall petition a second Time, unless some new and well-attested Allegation appear.

Y.M.R. 7 - This is left to the Discretion of the Steward's Lodge.

I.R. 8 - That no extraneous Brother, that is not made in a regular Lodge, but made in a clandestine Manner, or only with a View to partake of this Charity, nor any assisting at such irregular Makings, shall be qualified to receive any Assistance therefrom.

Y.M.R. 8 - This Regulation is observed by the York Masons, and it is firmly hoped it will be always continued.

I.R. 9 - That this Committee of Charity may resolve itself into a Committee of the Grand Lodge, at any Time when they shall have Business from the Grand Lodge laid before them, or that the Grand Lodge shall refer any Case to them, when they have too much to do in one Night; and that the Report of the said Committee shall be read in the Grand Lodge, and by them be approved of, before the same be put in Execution or Practice.

Y.M.R. 9 - The Steward's Lodge have full Power and Authority to hear and determine all Matters (concerning Free-Masonry) [95] that shall be laid before them, except in making new Regulations, which Power is wholly invested in the whole Community when met at their quarterly Communications, where all the Transactions of the Steward's Lodge shall be audibly read before all the Free-Masons then present.

I.R. 10 - That it is the indispensable Right of the Grand Lodge, to order the Committee to meet when they shall judge it necessary, who shall then have Power to adjourn themselves from Time to Time, as Business may require, at any Time between the monthly Meetings of the Grand Lodge where all the preceeding Business of the Committee shall be read over, in order to inform the Grand Lodge of the Charity expended, and to receive their Concurrence in any Matter that may be refer'd to them.

Y.M.R. 10 - The Stewards Lodge meet on the third Wednesday in each Kalendar Month, &c. or sooner, if the Grand Lodge give Orders for so doing. [96]

I.R. 11 - That when this Committee is ordered to be assembled, and thereto duly summoned, any eleven of them then meeting shall be a Quorum, and proceed upon Business; and if any Debate shall happen to arise, the Majority of Votes then present shall be decisive, always allowing the Grand Officer, or he that shall then preside in the Chair, two Votes if Occasion require.

Y.M.R. 11 - For the speedy Relief of distressed Brethren, &c. three of the eight Masters summoned for that Purpose (with or without Grand Officers) the Secretary and Books always present, may proceed to business, as Prudence and brotherly Love shall direct them.

 

Par LAWRENCE DERMOTT - Publié dans : histoire de la FM
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Jeudi 15 décembre 2005

The Inigo Jones manuscript 1655

 

THE MIGHT of the FATHER of HEAVEN, and the Wisdom of the Glorious SON, through the Grace
and Goodness of the HOLY GHOST, three Persons and One GOD; Be with us and Give
us Grace so to Govern us here in our living, that we may come to his B1iss that never shall have Ending. AMEN.

GOOD BRETHREN and FELLOWS, Our Purpose is to tell you how and in what manner this Worthy Craft of MASONRY, was begun; And afterward, how it was kept and Encouraged by Worthy KINGS and Princes, and by many other Worthy Men.
AND ALSO to those that be here; We will Charge by the Charges that belongeth to Every FREEMASON to keep; FOR in good Faith, If they take Good heed to it, its worth to be well
kept FOR MASONRY is a Worthy Craft, and a curious SCIENCE, and One of the LIBERAL sciences.

THE Names of the Seven liberal sciences are these:
I GRAMMAR, and that teacheth a Man to Speak and write truly.
II RHETORICK and that teacheth a Man to Speak fair, and in soft terms.
III LOGICK, and that teacheth a Man to discern truth from falsehood.
IV ARITHMETICK, which teacheth a Man to Reckon, and Count all manner of Numbers.
V GEOMETRY, and that teacheth a Man the Mete and Measure of the Earth, and of all other things; which SCIENCE is Called MASONRY.
VI MUSICK, which Gives a Man Skill of Singing, teaching him the ART of Composition; & playing upon Diverse Instruments, as the ORGAN and HARP methodically.
VII ASTRONOMY, which teacheth a Man to know the Course of Sun, Moon and Starrs.

NOTE I pray you, that these Seven are contain’d under Geometry, for it teacheth Mett and Measure, Ponderation and Weight, for Every thing in and upon the whole Earth for you to know;That every Crafts man, works by Measure. He buys or sells, is by weight or Measure.
Husbandmen, Navigators, Planters and all of them use GEOMETRY for neither GRAMMAR, LOGICK nor any other of the said Sciences, can subsist without GEOMETRY; ergo, most Worthy and Honourable.
YOU ask me how this Science was Invented, My Answer is this: That before the Generall Deluge, which is commonly Called NOAH’S Flood, there was a Man called LAMECH, as you may read in IV Chapter of Genesis; who had two Wives, the One called ADA, the other ZILLA; By ADA, he begat two SONS, IABAL and IUBAL, by ZILLA, he had One SON called TUBALL and a Daughter ca1led Naamah. These four Children found the beginning of all Crafts in the World: IABAL found GEOMETRY and he Divided F1ocks of Sheep, He first built a House of Stone and Timber.

HIS Brother IUBAL found the ART of MUSICK. He was the Father of all such as Handle the Harp and Organ.
TUBAL-CAIN was the lnstructer of Every Artificer in Brass and Iron, And. the Daughter found out the ART of Weaving.

THESE Children knew well that GOD would take Vengeance for SIN either by Fire or Water; Wherefore they Wrote their SCIENCES that they had found in Two Pillars, that they might be found after NOAH’S Flood.

ONE of the Pillars was Marble, for that will not Burn with any Fire, And the other Stone was Laternes for that will not drown with any Water.
OUR Intent next is to Tell you Truely, how and in What manner these STONES were found whereon these SCIENCES were Written.
THE Great HERMES (surnamed TRISMAG1STUS, or three times Great) Being both King,Priest and Philosopher, (in EGYPT) He found One of them, and Lived in the Year of the World Two Thousand and Seventy Six, in the Reign of NINUS, and some think him to be Grandson to
CUSH, which was Grandson to NOAH, he was the first that began to Leave off Astrology To Admire the other Wonders of Nature; He proved, there was but One GOD, Creator of all Things, He Divided the Day into Twelve Hours. He is also thought to be the first to divide the ZODIACK into Twelve SIGNES, He was to OSYRIS, King of EGYPT; And is said to have Invented Ordinary Anno Mundi Writing, and Hierogliphiks, the first Laws of the Egyptians; And Divers Sciences, and Taught them MDCCCX unto other Men.
AND at the Building of Babilon Masonry was much made of; And the king of Babilon, the Mighty NIMROD, was a Mason himselfe, as it’s reported by Antient Histories, And when the City of NINEVE, and Other Cities of the East, were to be Built, NIMROD the King of Babilon Sent thither Masons at the request of the King of NINIVE his Cousin, And when he sent them forth, He gave them a CHARGE in
this Manner.
THAT they should be true to one another, and Love truely together; And. that they should serve the Lord truely for their Pay, so, that their Master might have honour,and all that belong unto him, And Severall other Charges He gave them; And this was the First time that Ever any MASON had any Charge of his CRAFT.
MOREOVER when ABRAHAM and SARAH his Wife, went into EGYPT, and there taught the Anno Mundi. Seven Sciences to the EGYPTIANS; He had a Worthy SCHOLLAR whose Name was *MIXILVIII EUCLIDE, and He learned right well, and became a Great Master of the Seven Sciences; And in His Days, It Befell, That the Lords and the Estates of the Realm, had so many Sons;And they had no Competent Livelyhood.to find their Children.
WHEREFORE they took Council together with the King of the Land, How they might find their Children Honestly as Gentlemen, But could find. no Manner of Good
way, And. then Did they Proclaime through all the Land,that if there were any Man,that could Inform them, that he should be well rewarded for his Travell, And that he should hold him well pleased. 
AFTER this CRY was made; then came the worthy CLARK EUCLYDE, and said to the King and the LORDS.
IF YEA will Give me Your Children to Govern, I will Teach them One of the Seven SCIENCES, whereby they may live Honestly, as Gentlemen should; Under Condition, that Yea will Grant them, and That I may have Power to Rule them after the manner that science ought to be Ru1ed. And that the King and the Councell Grant Anon and seal his Commission. And then this Worthy Clark EUCL1DE took to him these Lord’s Sons, and taught them the SCIENCE of GEOMETRY, in Practick, for the Work in STONE, all manner worthy Work,that belongeth to Building of CHURCHES,TEMPLES,TOWERS,CASTLES; And all other manner of Buildings; And He gave them a. Charge in this Manner.
FIRST that they should be true to the King and to the Lord, that they Serve; and To the Fellowship whereof they are Admitted; And that they should Love and be true to one another; And that they should Call Each other his Fellow, or Else BROTHER; and not his Servant Knave, nor no other soul Name; And that they should truely deserve their Pay of the Lord; Or the Master of the Work, that they Serve.

THAT they should Ordain the Wisest of them to be the MASTER of the Work; And neither for Love nor Lynage, Riches nor Favour, to Sett another, that hath but little Cunning, to be Master of the Lord’s Work; whereby the Lord should be Evil Served, and they Ashamed; And Also, that they should Call the Governour of the Work MASTER in the time that they work with him.
AND many other Charges He gave them, that are too long to tell, And to all these Charges He made them Swear a great Oath, that Men Used at that time.
AND He Ordain’d for them, a reasonable Pay, whereby they may live honestly;And Also that they should come and Assemb1e together every Year Once, to consult how they might Work best to serve the LORD, for his profit, And to theirOwn Credit, And. to Correct within themselves, him that had trespassed against the CRAFT.
AND thus was the Craft Grounded there, And that WORTHY C1ark
EUCLEDE Gave it the Name of GEOMETRY; And now It’s call’d through all the LAND MASONRY SITHENSE Anno Mundi SITHENCE Long time after when the Children of ISRAEL were come into the Land of the MMCCCCLXXIV IEBUSITES which is now call’d IERUSALEM King DAVID began the Temple, that is called (TEMPLUM DOMINI) with the TEMPLE of IERUSALEM, alias the TEMPLE of the LORD.
THE same king DAVlD Loved MASONS and Cherished them, and gave them Good Pay. And he gave them the Charges in manner as they were given in EGYPT, by EUCLYDE; and other Charges more, as you shall Hear afterwards.

AFTER the decease of King DAVID SOLOMON sent to HIRAM, King of TYRE for one who was a Cunning Workman (called. HIRAM ABIF) the Son of a woman of the Line of Naphtali and of Urias the Israelite.


SOLOMON to HlRAM the King

KNOW thou that my Father having a will to Build a Temple to God, Hath been withdrawn from the Performance thereof by the Continual warrs and Troubles he hath had; for he never took rest, before he Either defeated his Enemies, or made them tributaries unto him FOR mine own part. I thank GOD for the peace which I possess; And for that,by the means thereof , I have opportunity (according to mine Own desire) to Build a Temple unto GOD; for he it is that Foretold my Father, that his House should be builded during my Reigne, FOR which Cause,Pray you ,fend me some one of your Skilfullest men with my Servants to the wood Libanon, to hew down trees in that place; for the MACEDONIANS are more skilfull in Hewing and preparing Timber, than our People are, And I will pay the Cleavers of wood according to your Direction.

HIRAM UNTO KING SOLOMON

THOU hast Cause to thank GOD; in thou he had delivered thy Father’s Kingdom into thy hands; TO thee I say, who art a Man, wife & fu1l of Vertue;for which cause, since no news can come unto me more gracious, nor Office ofLove more esteemed than this, I will accomplish all that thou requestest for afterI have caused a great quantity of Ceadar & Cyprus wood to be cut down, I will send it thee by sea, by my servants; whom I will command (and furnish with
Convenient Vessells of Burthen) to the end they may deliver the same in what place of thy kingdome it shall best please thee; that afterwards, thy Subjects may transport them to Jerusalem. YOU shall provide to furnish us with CORNE,whereof we stand in need ,because we Inhabit an Island.
SOLOMON King David’s SON to finish the TEMPLE that his Father had
begun, sent for MASONS into divers Countries, and gathered them togather, so that he had Fourscore thousand Workmen that were workers of STONE, and were all named MASONS, and he chose three THOUSAND of them to be Masters& Governours of his work.
First of Kings VII XIV AND HIRAM King of Tyre sent his servants unto SOLOMON, for he was ever a Lover of King. David, And he sent Solomon Timber and workmen to he1p forward the Building of the Temple, And he sent one that was Named HIRAM ABIF a widows Son of the Line of Nephtali. He was a Master of Geometry, and was of all his Masons, Carvers, Ingravers and workmen, and Casters of Brass and all other Metalls that were used about the Temple.KING SOLOMON confirmed both the Charges and manners, that his Father had given to MASONS, thus was the worthy work of MASONRY Confirmed in Jerusalem, and many other Kingdoms, And he finished the Temple Anno Mundi M MM.
CURIOUS Craftsmen walked about full wide in divers Countries; some to Learn more Craft and Cunning, others to teach them that had but little Cunning. AND at the Destruction of the FIRST Temple

THE SECOND Temple began in the Reign of SYRUS LXX Years after the Destruction, it being hindred; It was XLVI Years in Building and was finished in Darius his Reign.MMMDXXII IN the Reign of Ptolmie and Cleopatra, ONIAS built a Jewish Temple in the place
Called MMMDCCCXIII Bubastiss, and Called after his own Name.
THE Tower of Straton (alias Ceasaria built by HEROD in Palestine and many other Curious works of Marble, As the Temple of Ceasar Agrippa to his Memory, in the Country called MMMDCCCXLII Zenodoras near to a place called Panion.
He also pu1led down the second Temple, that was finished in DARIUS his reign, and appointed one Thousand Carriages to draw stone to the place; And chose out Ten Thousand MMMDCCCCXLVI Cunning and expert workmen, to hew, and mould Stone; And. One Thousand he chose out and Cloathed, and made them Masters and Rulers of the work; And Anno Mundi built MMMDCCCCXLVII built a New Temple on the Foundation, which SOLOMON had laid, not inferior to the first. And was finished Nine years before the birth of our SAVIOR. MMMDCCCCLVI AFTER the birth of our aviour,Aururiagus being King of Britain, Qaudius the Emperor came over with an Army; and fearing to be overthrown made a League with him; and gave him his Daughter in marriage; and that he should hold his Kingdom of Romans, and for the Emperor then returned. IN the Year XLIII, after the birth of CHRIST, MASONS came into England, and built a Anno Christi XLIII good1y Monastry Near unto Glassenbury, with many CASTLE S and TOWERS.

THIS sumptious Art of GEOMETRY; it being prosest by Emperors, Kings, Popes, Cardinals and Princes innumerable, who have all of them left us the Permanient Monuments of it in their several Anno Christi CXVII places of their Dominions; Nor will this I presume be denyed, when well considered ,that Renowned Example the TRAJAN COLLUM; it being one of the most superb Remainders of the Romans Magnificence, to be now seen Standing; And which has more
Immorta1lised the Emperor TRAJAN, than all the PENS of Hiftorians. it was Erected to him, by the Senate and People of’ Rome; In memory of those Great services he had rendred the Country, and to the end, the memory of it might remain to all succeeding Ages; and continue so long as the very Empire itse1fe.
Anno Christi CCC AND in Saint ALBANES time; the King of England that was a Pagan, Did wall the Town that was called Verulum; And Saint ALBAN was a worthy Knight, and Steward of the Kings Houshold; and had got the Government of the Realm, and also the Town walls, and Loved Masons well and cherished them much, and he made their Pay Right good, standing as the Realm then did; for he gave them two Shillings per week, and three pence to their Chear; For before that time through all the Land, a MASON had but a Penny a day and his meat, untill Saint ALBAN mended it.
AND he got them a CHARTER of the King for to ho1d a Councell Yearly, and gave it the Name of an Assembly; and was thereat himselfe, and helped to make MASON, and gave them charges
as yea. shall have afterwards.
IT happened presently after the Martyrdom of St Alban, who is truly termed England’s Proto Martyr;that a Certain King Invaded the Land and destroyed most of the Natives by Fire and sword That the SCIENCES of Masonry was much decayed, untill the Reign of
Anno Domini DXCVI ETHELBERT King of Kent, Gregory the First Surnamed Magnus, sent into the Isle of Britaine a Monk with other Learned Men, to Preach the Christian Faith, for this Nation as yet, had not fully received it. this said Ethelbert, built a Church in Canterbury and Dedicated it to St Peter, and St Paul; and is supposed to have built, or restored the Church of St.Pauls in London: he also built the Church of St. Andrews in Rochester.

SIBERT King of the East Saxons by perswasions Of’ ATHELBERT King of Kent, having received, Anno Domini DCXXX the Christian faith; built the Monastry at Westminster, to the Honour of God, and St Peter.
DCCCXCV SIGEBERT King of the East Angles began to Erect the University of Cambridge.
ATHELSTANE began his Reign he was a Man beloved of all Men, he had great devotion towards the Churches, as appeared in the Building, adorning and. Endowing of Monasterys. He built one at Wilton in the Diocess of Salisbury; another at Michelney in Somersetshire: besides these; there were few famous Monasteries in this Realm, but that he adorned the fame, either with some new piece of Building, Iewells or Portions of Lands. he great1y Enriched the Church of York. EDWIN Brother to King Athelstane Loved MASONS much more than his Brother did,and was a great Practizer of GEOMETRY and drew himselfe to Commune and talk with MASONS, to Learn the CRAFT, and afterward for the Love that Anno Domini DCCCCXXXII he had to MASONS and to the CRAFT.He was made a Mason, and got of his Brother a CHARTER , and Commission, to hold an Assembly himselfe at York; where they would within the Realm once a Year; to correct within themselves, faults and trespasses, that were done within the CRAFT, and he held an Assembly himselfe at YORK, and there made MASONS and gave them Charges, and taught the manner; and Commanded that Rule to be kept for ever after; and gave them the CHARTER,AND COMMISSION to keep; and made an Ordinance that it should be renewed from King to King. AND when the Assembly was gathered together, he made a CRY, that all Old MASONS, and young, that had any writing or understanding of the Charges, and manners. that were made before in the Land, or in any other; they should bring and shew them AND it was proved there were found some in French, some in Greek, some in English, and some in other Languages; and they were all to one Intent and purpose; and he made a Book thereof, how the Craft was founded; and he himselfe commanded, that it should. be read or told, when any MASON should be made, and for to give him his Charges; And from that Day untill this time, manners of MASONS have been kept in that form, as well as men might govern it.
FURTHERMORE at divers Assemblys certain Charges have been made and ordained, by the best advice of Masters and FELLOWS.
EVERY Man that is a Mason, take right good. heed. to these Charges. And if any man find himselfe Guilty in any of these Charges, he ought TO Amend, and pray to GOD, for his grace; especially you that are to be Charged. Take good heed that yea may keep THE FIRST CHARGE IS THIS, That yea be true Men to God, and the HOLY CHURCH.
SECOND, THAT yea Use no HERESY, wilful; or run into Innovations, but be yea wise Men,and discreet in Every thing.
THIRD; That yea be not disloyall; nor Confederates in treasonable plotts; But if yea hear of any treachery against the Government, yea ought to discover it if yea cannot otherwise prevent it.
FOURTH; That yea be true to one another, (that is to say) to Every MASON of the Craft of MAS ONRY, that be MASONS allowed, yea shall do to them, as yea would they should doe unto you.
FIFTH; that yea keep all the Councell of your Fellows truly, be it in Lodge or in Chamber, And all other Councells that ought to be kept, by the way of Brotherhood.
SIXTH; that no Mason shall be a thief, or Conceal any such unjust Action, so far forth as he may wit or know.
SEVENTH, that every Allowed Mason shall be true to the Lord or Master whom he ferves, and shall serve him faithfully to his Advantage.
EIGHTH; that yea shall Call such Mason your Fellow or Brother, neither shall you use to him any scurilous Language.
NINTH; that yea shall not desire any unlawfull Communication with your fe1lows Wife, nor cast a wanton Eye upon his Daughter; with desire to defile her; nor his Maid servant or any wife put him to diswdship.
TENTH; that you Pay truly and honestly for your Meat and Drink wherever you Board; that the craft be not Slandered thereby.
THESE be the Charges inGenera1 that BELONGS to Every free Mason to be kept, both by MASTERS and Fellows REHEARSE I will other Charges in singuler FOR MASTERS and Fellows
FIRST, That no Masters or Fellows shall take upon him any Lord’s work nor any other Man’s work unless he know himself Able and sufficient to perforrne the same, so that the Craft have no standard, nor disworship thereby, but the Lord may be well and truly served.
SECOND, that no Master take no work, but that he take it reasonably, fo that the Lord. may be well served, and the Master get Sufficiently, to live handsomly and honestly, and to pay his
Fellows truely their pay, as the manner is.
THIRD, that no Master nor Fellow shall supplant any other of their work, (that is to say) if another hath taken workein hand, or stand Master for any Lord’s work; he shall not deale under
hand, to mischiefe or undermine him, to put him out, Except he be unable of Cunning, to perform the work.
FOURTH, that no Master nor Fellow shall take any Apprentice but for
the full term of seven Years; And that the Apprentice be Able of Birth (that is to say) free borne, and whole of Limbs, as a Man ought to be.
FIFTH, that no Master nor Fellow, take any Allowance or bribe of any Man, that is to be made a Mason, without the Assent, Consent, and Councell of his Fellows; and that he, that is to be made a MASON, be able in all manner of degrees (that is to say) freeborne; Come of good kindred, true, and no Bondman, and that he have his Right Limbs, as a Man ought to have.
SIXTH ,That no Master nor Fellow take an Apprentice unless he hath suficient Occupation to set him at work Nay to set three of his Fellows; or two at least at work.
SEVENTH, That no M aster or Fellow shall take no Mans work to Task, that Used, or was wont to Iourney work.
EIGHTH, That Every Master shall give pay to his Fellow according as they deserve so that he be not deceived by false workmen.
NINETH, That no Man slander another behind his back to make him loose his good Name, and thereby also make him suffer in his way of Living.
TENTH, That no Fel1ow within the Lodge, or without; Misanswer, or give another reproachfull Language, without some reasonable Cause.
ELEVENTH, That every Mason shall Reverence his Elder; and put him in workship.
TWELFTH, That no Mason shall be a Common player at Hazard, or at Dice, or at Cards nor any other unlawfull Game whereby the Craft might be slandered.
THIRTEENTH, That no Mason shall be a Common Leecher, nor Pander, or Baud whereby the Craft might be slandered.
FOURTEENTH, That no Fellow go into the City or Town in Night time, without he hath some
one or other with him to BEAR Witness that he was in honest places.
FIFTEENTH, That Every Master and Fellow, sha1l come to the Assembly, if that be within Fifty Miles about him, if he hath any warning, And if he hath Trespassed against the Craft, then
abide the Award of the Masters and Fellows, and make satisfaction accordingly, if they are able;But if not Submit to their reasonable Award; Then they shall go to Common Law.
SIXTEENTH, That no Master or Fellow make any Mould or Square, or Rule to Mould Stones withall; but such as are allowed by the Fraternity.
SEVENTEENTH, That Every Mason shall Receive and Cherish strange Fellows, when they Come over the Country, and set them at work if they will as the manner is (that is to fay) if he hath Mould Stones in his place, or else he shall refresh him with money to Carry him to the next Lodge.
EIGHTEENTH, That every Mason shall truely serve the LORD for his pay; And every Master shall truely make an END of his Work; be it Talk or Journey If he have his Demand, and all he ought to have.THESE Charges That we have now Rehearsed unto you and all other that belong to MASONS YEA shall keep. SO Help you GOD, and the ITALLIDOM FINIS

 

Par OLD CHARGES - Publié dans : histoire de la FM
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Jeudi 15 décembre 2005

The Dundee manuscript 1727

THE DUNDEE MANUSCRIPT

 To the author of the Scots Magazine.

SIR.

Some time ago a Mason living at a considerable distance from me, whom I knew to have the character of a sensible and religious man, sent me a long paper, all of his own handwriting, and subscribed by him; in which he makes a confession of the oath word, and other secrets of his craft. When he wrote that paper, and for a good time before, he was confined by bodily distress; and he represents his having been brought under a conviction of whole affair as a mystery of iniquity. His narrative is intermixed with reasonings from many texts of scripture, and otherwise, about the iniquity of the matter. He considers the oath as profane and abominable, what was sinful for him to take and sinful to keep; he treats of all the secrets which are therein sworn to, as a compund of superstitious ceremonies, lyes, and idle nonsense; and he renounces the whole as a horrid wickedness. At the same time, he urges me to publish the paper for the conviction of persons engaged in that oath, and for warning others to beware of the snare; allowing me to discover his name, his place of abode and the Lodge he belonged to.
However, I have only drawn out his narrative, which I here offer you, in his own words, for a place in your Magazine; leaving the world to judge of the matter as they please.
He informs me that the account he gives is only of what he himself was taught, according to the usage of the Lodge in which he entered; without regard to some circumstantial variations which may take place in some other lodges, while they agree in substance. And indeed an absolute uniformity among them cannot be supposed, if, according to what follows, the whole affair must be committed only to their memories, and share in the common fate of oral traditions.
A mason's confession of the oath, word and other secrets of his craft.
These are to testify, concerning that oath, word and other secrets held among the corporation of masons; wherein I was taken under the same, by sundry of them gathered together and met at D about the year 1727.
Concerning the oath

After one comes in at the door, he that keeps the door, looses the garter of his right-leg stocking, folds up the knee of his breeches, and requires him to deliver any metal thing he has upon him. He is made to kneel on the right knee, bare; then the square is put three times round his body and applied to his breast, the open compasses pointed to his breast, and his bare elbow on the Bible with his hand lifted up; and he swears, "As I shall answer before God at the great day, and this Company, I shall heal and conceal, or not divulge and make known the secrets of the Mason-word, (Here one is taken bound, not to write them on paper, parchment, timber, stone, sand, snow, &c.) under the pain of having my tongue taken out from beneath my chowks, and my heart out from beneath my left oxter, and my body buried within the sea-mark, where it ebbs and flows twice in the twenty four hours."
Immediately after that oath, the administrator of it says, "You sat down a cowan, I take you up a mason." -- when I was taken under that oath, I knew not what these secrets were which I was not to divulge, having had no information before. One person in the Lodge instructed me a little about their secrets the same day that I entered, and was called my author; and another person in the Lodge, whom I then chused to be my instructor till that time twelve-month, many called my intender; ---- There is a yearly imposing of that oath in admissions among the said craft through the land on John's day, as it is termed, being the 27th of December.
Concerning the word.

After the oath, a word in the scriptures was shown me, which, said one, is the mason-word. The word is in I Kings vii,21. They say Boas is the mason-word, and Jachin a fellow-craft-word. The former is shewn to an entered apprentice after he has sworn the oath; and the latter is shewn to one that has been a prentice at least for a year, when he is admitted to a higher degree in their lodge, after he has sworn the oath again, or declared his approbation of it.
Concerning the other secrets

I shall next shew a cluster of different sorts of their secrets.
First, then, three chalk lines being drawn on the floor, about an equal distance, as at A.B and C: the master of the Lodge stands at P., and the fellow-crafts, with the wardens and entered apprentices, on the master-mason's left hand at ff and the last entered apprentice at

p. P.
A.a
B. b
C. c
ff. R.

says the master, "Come forward". says the prentice "I wot not gin I may." says the master, "Come forward, warrant you." no coming over the line with one foot, while he sets the other square off at a. he lays the right hand near the left shoulder, and says, "Good day, gentlemen."
Coming over the second line with one foot, while he sets the other square off at b. , he lays the right hand on the left side and says, "God be here". Coming over the third line with one foot, while he sets the other square off at c. he lays the right hand on the right knee and says, "God bless all the honourable brethren". N.B. as the square was put thrice about his body when on the bare knee, so he comes over these lines setting his feet thrice in the form of a square.
question. What say you? answer. Here stand I. (with his feet in the form of a square) younger and last entered apprentice. ready to serve my master from the Monday morning to the Saturday night, in all lawful employments.


Q. Who made you a mason? A. God Almighty, a holy will made me a mason; nineteen fellow-crafts and thirteen entered prentices made me a mason. N.B. To the best of my remembrance the whole lodge present did not exceed twenty persons; but so I was taught to answer which I can give no reason for.

Q. Where's your master? A. He's not so far off but he may be found. Then if the square be at hand, it is offered on the stone at which they are working; and if not, the feet are set in the form of a square as before shewed, being the posture he stands in while he repeats his secrets and so the square is acknowledged to be master, both by tongue and feet.

Q. How set you the square? A. on two irons in the wall; if two will not three will; and that makes both square and level.
N.B. If they ca, in two irons above and one below, it makes a kind of both square and level; though ordinarily they ca, in but one. And the reason it is said set square and not to hang it is They're not to hang their master.

Q. What's a mason? A. He's a mason that's a mason born, a mason sworn and a mason by trade.

Q. Where keep you the key of your lodge? A. Between my tongue and my teeth, and under alap of my liver, where all the secrets of my heart lies; for if I tell anything in the lodge, my tongue is to be taken out from beneath my chowks and my heart out from beneath my left oxter, and my body to be buried within the sea-mark, where it ebbs and flows twice within the twenty-four hours.

Q. What's the key of your lodge? A. A well hung tongue. Q. Are you a mason? A. Yes. Q. How shall I know that? A. By signs, tokens and the points of my entry.
Master Shew me one of these.
Prentice. Shew me the first and I'll shew you the second.
So the master gives him the sign., with the left hand up the side. P. Heal and conceal. N.B. The token or grip is by laying the ball of the thumb of the right hand upon the first or uppermost knuckle of the second finger from the thumb of the other's right hand.

Q. How many points are there in the word? A. Five.

Q. What are these five? A. The word is one, the sign is two, the grip is three, the penalty is four and heal and conceal is five.

Q. Where was you entered? A. In a just and perfect lodge.

Q. What makes a just and perfect lodge? A. Five fellowcrafts, and seven entered apprentices. N.B. They do not restrict themselves to this number, though they mention it in form of questions but will do the thing with fewer.

Q. Where should the mason-word be given? A. On the top of a mountain, from the crow of a cock, the bark of dog, or the turtle of a dove.

Q. How many points are there in the square? A. Five.

Q. What are these five? A. The square, our master, under God, is one; The level, a two, the plumb rule, a three, the hand-ruler four and the gage is five.
The day that a prentice comes under oath, he gets his choice of a mark to be put upon his tools by which to discern them, so did I chuse this, (The figure is in the MS.) which cost one mark Scots. Hereby one is taught to say to such as ask the question, where got you this mark? A. I laid down one and took up another.
If one should come to a mason working at a stone, and say, "That stone lies Boss", the prentice is taught to answer, "It is not so Bass but it may be filled up again." or "It is not so boss as your head would be if your harms were out."

Q. When doth mason wear his flower? A. Between Martinmas and Yule.

Q. What is mason's livery? A. A yellow cap and Blue breeches meaning the compasses.

Q. How many Jewels are there in your lodge? A. Three.

Q. What are these three? A. A square pavement, a dinted ashlar, and a broached dornal.

Q. What's the square pavement for? A. For a master-mason to draw his ground draughts on.

Q. What's the dinted ashlar for? A. To adjust the square.

Q. What's the broached dornal for? A. For me, the younger and last-entered prentice to learn to broach upon.

Q. How high should a mason's seige be? A. Two steeples, a back, and a cover, knee-high all together.N.B. One is taught, that the cowans stage is build up of whin stones, that it may soon tumble down again; and it stands half out in the lodge, that his neck may be under the drop in rainy weather to come in at his shoulders and run out at his shoes.

Q. Where lies the cappel-tow? A. Eighteen or nineteen foot and a half from the lodge door; and at the end of it lies the cavell-mell, to dress the stones with.N.B. There is no such thing among them as a cappel-tow.

Q. Where place ye in the lodge? A. On the sunny side of a hill, that the sun may ascend on't when it rises.N.B. A lodge is a place where masons assemble and work, Hence that assembly or society of masons is called a lodge.

Q. How stands your lodge? A. East and West, as kirks and chapels did of old.

Q.Why so? A. Because they are holy; and so we ought to be.

Q. How many lights are there in your lodge? A. Three.

Q. What are these three? A. The south-east, south and south-west.

Q.How many levels are there in your lodge? A. Three.

Q. What are these three? A. The sun, the sea and the level.
N.B. I can give no reason why the sun and the sea are called two of their levels, but so they will have it.
To be particular in shewing how the master-mason stands at the south-east corner of the lodge, and the fellow-crafts next to him, and next to them the wardens, and next the entered prentices, and how their seiges stand distant from another, and the tools they work with, is not worth while.

Q. Where lay you the key of your lodge? A. Two feet from the lodge door, beneath a green divot.N.B. This is meant of their oath under which the secrets of the lodge are hid from the drop; that is from the un-entered prentice, or any others not of their society, whom they call drops.

Q. How long should a prentice wear his shirt? A. Till there be nine knots in it; three up the back, and three down each arm.
There are likewise various other signs, which they distinguish or discern themselves by. As, if one were in a company, and to send for another mason, he does it by sending a piece of paper, with a square folded in at the corner, and suppose he squeese it in his hand, when it is opened out, the mark where the square point was folded in, is the thing that's noticed. Or, if he send his glove, then the square put on the first knuckle of the second finger, with the thumb nail, or some other thing.
To find another by drinking, one says, "Drink". The other answers "No". He saith the second time, "Drink". The other answers, "After you is good manners" Again he saith "Drink I warrant you". And then he takes it.
Coming to a house where masons may be, he is to knowck three knocks on the door, a lesser, a more, a more. One gives the sign of the right hand up the left side; or if riding, he is to strike the horse over the left shoulder. If in a land where their language is not known, he is to kneel with one knee, holding up his hand before the masons.
If one coming into a company, wants to know whether there be a mason in the same; as he comes in, he makes himself to stumble, and says, "The days for seeing, the night's for hearing; God be thanked we all have our formal mercies. "There is no difference between a dun cow and a dun humble cow." Then, if a mason be in the company, he says, "What says the fellow? He answers, "I say nothing but what I may say again. There is no difference between a dun cow and a dun humble cow."
A mason's horse is found out among others by the left foot stirrup being laid up.
To know if one or more masons be in a company which one meets on the way, he says, "Who walks". Then, if one be there, he says, "A man walks." If more be there the answer is "Men walk" Then says he "Good men and masters met you be: God bless all your company." Or he gives the sign, by the right hand above the breast, which is call the fellow-crafts due guard. and the grip, by clasping his fingers at the wrist, next at the elbow; or placing himself hand to hand, foot to foot, knee to knee, ear to ear and says "Great you, great you, God greateth you, and make you a good master-mason: I'm a young man going to push my fortune; If you can furnish me you will do well."
I shall now give an account of what they call the Monday's lesson. ---- When the prentice comes to his master's kitchen-door, he is to knock three knocks; a lesser, a more and a more. If none answers, he is to lift the sneck, and go in and wash the dishes and sweep the house.

Q. How far is the prentice to carry off the ashes? A. As far off until he see the smoke come out of the chimney head.
After that he goes to his master's chamber door, and knocks three knocks; a lesser, a more, and a more and says, "Master are you waking? If he answer, "Not so sound but what I may be wakened." then he goes in. His master asks him "What's a morn is it? He answers, "It is a fair morning; the wind's in the west, and the sun's in the east' past five, going six." His master says, "Who told you that?" The prentice answers, "he met with a hather man" "Ay (says his master), sorrow is ay soon up at the morn.

Q. How doth the prentice give his master his shirt? A. He gives it with the left sleeve foremost, and the neck of it next to him, with the breast of it upermost, in readiness to put on. In like manner he gives him the rest of his cloaths. After that , he gives him water to wash himself; then he offers him a cloth to dry himself; he will not have that; he offers him his shirt-tail; he will not have that; then he bids him do his next best. After that he follows his master up street, down street, with his right foot at his master, a left, sword point, within stroke of a nine inch gage till he come within sixteen feet and an half of the lodge-door, there he prentice leaves him. And he goes to sort up the lodge, and put the things in order; after which, he calls in the men to work.
And this is the amount of that inventer matter; or all I can remember that is material in it.

P.S. There was printed, in the year 1747 (ix.404) A protestation and declinature from the society of Operative masons in the lodge at Torphichen, to meet at Livingston kirk. Dec 27, 1739: subscribed, of that dat, at Kirknewton, by James Chrystie: with a subscribed adherence, at the same place of the same date, by James Aikman, Andrew Purdie and John Chrystie: and with another subscribed adherence, at Dalkeith, July 27, 1747, by John Miller.
In that paper, they renounce the mason-oath, as finding the same "sinful and unlawful". both as to its matter and form, and therefore not binding upon their conscience." They declare, that it is imposed and administered, "With such rites:, ceremonies and circumstances as are in themselves sinful and unwarrantable and a symbolising with idolaters; such as; kneeling upon their bare knees, and the naked arm upon the Bible;" --- That "it is and must be to intrant be sworn rashly; without allowing a copy of the said oath and time duly and deliberately to consider the lawfulness of it; the matter thereof, or things, sworn to therein, never being under their serious consideration previous to the swearing of that oath; seeing the person swearing knows what he is swearing to;" -- That they "do look upon the dreadful wickedness, superstition, idolatory, blasphemy and profanation of the name and ordinance of God, which is contained in and annexed to that oath, altogether unbecoming the name and professions of Christians; by the which unlawful means of secrecy, many are rashly and inconsiderately precipitated and slily drawn into that sinful confederacy and wickedness above said, ere ever they can be aware of it." --- What "it is an appending the seal of a solemn oath, containing horrid, dreadful and uncommon imprecations, to a blank, yea to worse, to ridiculous nonsense and superstition: nonsense, (and that with this aggravation, of profaning the sacred scriptures, by intermixing them therewith), only fit for the amusement of children in a winter-evening; most of the secrets being idle stuff or lyes, and other parts of it superstitions, only becoming heathens and idolaters." -- Moreover, they declare, that the secrecy is broke and disclosed, by "what is already published to the world in print; concerning which, (they say) there have been many lyes and equivocations, in denying the same, though they contain in the substance of the mystery.

I am etc.
D.B.

N.B. With his letter, above inserted, Mr. D.B. sent us the paper he mentions (132), which is dated Nov 13, 1751 and another of the same handwriting and subscription, dated Feb 20, 1752, also a paper containing several queries which he sent to the mason, for explaining some things in his papers, and the mason's answers. Having compared the preceding narrative with these papers, we find that it is faithful taken from them; so that whatever shall be thought of the mason's conduct, which it does not become us either to justify or condemn, the authenticity of the narrative may be depended on.)

 

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