QUEST. Wylle he teche me thay same artes? ANSW. Ye shalle be techedde yff ye be werthye, and able to lerne.

QUEST. Dothe all Maçonnes kunne more then odher menne?

ANSW. Not so. Thay onlyche haueth recht and occasyonne more then odher menne to kunne, butt manye doeth fale yn capacity, and manye more doth want industrye, that ys pernecessarye for the gaynynge all kunnynge.

QUEST. Are Maçonnes gudder men then odhers? ANSW. Some maçonnes are not so virtuous as some odher menne; but, yn the most parte, thay be more gude then they would be yf thay war not maçonnes.

QUEST. Dothe Maçonnes love eidher odher myghtylye as beeth sayde?

ANSW. Yea verylyche, and yt may not odherwise be: for gude menne and true, kennynge eidher odher to be soche, doeth always love the more as thay be more gude.*

[Here endethe the questyonnes, and awnsweres.]

their arts and secrets, that which I most desire to know is, 'The skylle of becommynge gude and parfyghte;' and I wish it were communicated to all mankind, since there is nothing more true than the beautiful sentence contained in the last answer, That the better men are, the more they love one another :' Virtue having in itself something so amiable as to charm the hearts of all that behold it.

* A GLOSSARY of antiquated Words in the foregoing Manuscript.

Albein, only

Alweys, always

Beithe, both

Commodytye, conveniency

Confrerie, fraternity

Façonnynge, forming

Foresayinge, prophesying
Freres, brethren

Headlye, chiefly

Hem plesethe, they please
Hemselfe, themselves

Her, there, their

Hereynne, therein

Herwyth, with it

Holpynge, beneficial

Kunne, know

SECT. II.

Remarks on the preceding Manuscript, and on the Annotations of Mr. LockE.

THIS dialogue possesses a double claim to our regard: first, for its antiquity; and next, for the notes added to it by Mr. LOCKE, who, though not at that time enrolled in the order of Masons, offers very just conjectures on their history and tradi

tions.

Every reader must feel a secret satisfaction in the perusal of this ancient manuscript, especially the true Mason, whom it more nearly concerns. The recommendation of a philosopher of as great merit and penetration as this nation ever produced, added to the real value of the piece itself, must give it a sanction, and render it deserving a serious examination.

The conjecture of the learned annotator concerning its being an examination taken before King Henry of one of the Fraternity of Masons, is accurate. The severe edict passed at that time against the Society, and the discouragement given to the Masons by the Bishop of Winchester and his party, induced that prince, in his riper years, to make a

strict scrutiny into the nature of the masonic institution; which was attended with the happy circumstance of gaining his favour, and his patronage. Had not the civil commotions in the kingdom during his reign attracted the notice of government, this act would probably have been repealed, through the intercession of the Duke of Gloucester, whose attachment to the Fraternity was conspicuous.

Page 97. What mote ytt be?] Mr. LOCKE observes, in his annotation on this question, that the answer imports, Masonry consists of natural, mathematical, and mechanical knowledge; some part of which, he says, the Masons pretend to have taught mankind, and some part they still conceal. -The arts which they have communicated to the world, are particularly specified in an answer to one of the following questions; as are also those which they have restricted to themselves for wise purposes.-Morality, however, might have been included in this answer, as it constitutes a principal part of the masonic system.

Page 98. Where dyd ytt begynne?] In the annotation to the answer on this question, Mr. LOCKE seems to suggest, that Masons believed there were men in the east before Adam, which is indeed a mere conjecture. This opinion may be countenanced by some learned authors; but Masons comprehend the true meaning of Masonry taking rise in the east and spreading to the west, without having recourse to the Preadamites. East and west are terms peculiar to their society; and, when masonically adopted, are very intelligible, as they refer to certain forms and established customs among themselves. From the east, it is well

*And behold the glory of the God of Israel came from the way of the East. Ezek. xliii. 2.-Vid. " Signs and Symbols," by the Editor, pp. 221-224.

known, learning extended to the western world, and gradually advanced into Europe.

Page 98. Who dyd brynge ytt westlye?] The judicious correction of an illiterate clerk, in the answer to this question as well as the next, reflects credit on the ingenious annotator. The explanation is just, and the elucidation accurate.

Page 98. Howe comede ytt yn Engelonde?] The records of the Fraternity inform us, that Pythagoras was regularly initiated into Masonry; and being properly instructed in the mysteries of the Art, propagated the principles of the Order in other countries into which he travelled.

Pythagoras lived at Samos, in the reign of Tarquin, the last king of the Romans, in the year of Rome 220; or, according to Livy, in the reign of Servius Tullius, in the year of the world 3472. He was the son of a sculptor, and was educated under one of the greatest men of his time, Pherecydes of Syrus, who first taught the immortality of the soul. On the death of his patron, he determined to trace science to its source, and to supply himself with fresh stores in every part of the world where these could be obtained. Animated by a desire of knowledge, he travelled into Egypt, and submitted to that tedious and discouraging course of preparatory discipline, which was requisite to obtain the benefit of Egyptian initiation. When he had made himself a thorough master of all the sciences that were cultivated in the sacerdotal colleges of Thebes and Memphis, he pursued his travels through the east, conversing with the Magi and Indian Brachmans, and mixing their doctrines with those he had learnt in Egypt. He afterwards studied the laws of Minos at Crete, and those of Lycurgus at Sparta. Having spent the earlier part of his life in this useful manner, he returned to Samos well acquainted with every thing curious

either in nature or art in foreign countries, improved with all the advantages proceeding from a regular and laborious course of learned education, and adorned with that knowledge of mankind which was necessary to gain the ascendant over them. Accustomed to freedom, he disliked the arbitrary government of Polycrates, then tyrant of Samos, and retired to Crotona in Italy, where he opened a school of philosophy; and, by the gravity and sanctity of his manners, the importance of his tenets, and the peculiarity of his institutions, soon spread his fame and influence over Italy and Greece.* Among other projects which he used, to create respect, and gain credit to his assertions, he concealed himself in a cave, and caused it to be reported that he was dead. After some time he came abroad, and pretended that the intelligence which his friends gave him in his retreat, of the transactions of Crotona, was collected during his stay in the other world among the shades of the departed. He formed his disciples, who came from all parts to put themselves under his direction, into a kind of republic, where none were admitted till a severe probation had sufficiently exercised their patience and docility. He afterwards divided them into the esoteric and exoteric classes: to the former he entrusted the more sublime and secret doctrines,

* The ceremony of opening his lodges concluded with an exhortation to silence and secrecy, and to keep a tongue of good report; and at closing many important duties were enjoined:-1. To abstain from brawls and quarrels; to defend the characters of honest companions, knowing their approved worth. 2. Not to revile or slander each other; and, if unfortunately they could not applaud, to be silent; for silence was considered a distinguishing characteristic of their profession. 3. To be cautious in the use and application of words and phrases, and carefully to abstain from using any word of malignant import in common conversation, and for such words as prison, traitor, murder, poison, rebellion, death, &c., to substitute others of milder interpretation. Vide Iamblichus passim. Cic. de Divin. 1. 1, &c.-EDITOR.