wise be. ABRAC is an abbreviation of the word ABRACADABRA. In the days of ignorance and superstition, that word had a magical signification; but the explanation of it is now lost.* Our celebrated annotator has taken no notice of the Masons having the art of working miracles, and foresaying things to come. But this was certainly * Mr. Hutchinson, in his ingenious treatise, intitled The Spirit of Masonry, gives the following explanation of the word ABRAC; which, as it is curious, I shall here insert in that gentleman's own words: ABRAC, or ABRACAR, was a name which Basilides, a religious of the second century, gave to God; who, he said, was the author of three hundred and sixty-five. "The author of this superstition is said to have lived in the time of Adrian, and that it had its name after ABRASAN OF ABRAXAS, the denomination which Basilides gave to the Deity. He called him the Supreme God, and ascribed to him seven subordinate powers or angels, who presided over the heavens: and also, according to the number of the days in the year, held, that three hundred and sixty-five virtues, powers or intelligencies, existed as the emanations of God; the value, or numerical distinction of the letters in the word, according to the ancient Greek numerals, made 365. A B P A X A Ꮓ 2 100 1 60 1 200 1 "Among antiquaries, ABRAXAS is an antique gem, or stone, with the word ABRAXAS engraved on it. There are a great many kinds of them, of various figures and sizes, mostly as old as the third century. Persons professing the religious principles of Basilides wore this gem with great veneration as an amulet, from whose virtues, and the protection of the Deity, to whom it was consecrated, and with whose name it was inscribed, the wearer derived health, prosperity, and safety. "There is deposited in the British Museum such a gem, which is a besil stone, of the form of an egg. The head is in cameo, the reverse in intaglio. "In church history, ABRAX is noted as a mystical term, expressing the Supreme God; under whom the Basilidians supposed three hundred and sixty-five dependent deities: it was the principle of the Gnostic hierarchy, whence sprang their multitudes of thæons. From ABRAXAS proceeded their PRIMOGENIAL MIND; from the primogenial mind, the Logos, or Word; from the Logos, the PHRONASIS, or Prudence; from the Phronæsis, SOPHIA and DYNAMIS, or Wisdom and Strength; from these two proceeded PRINCIPALITIES, POWERS, and ANGELS; and from these, other angels, to the number of three hundred and sixty-five, who were supposed to have the government of so many celestial orbs committed to their care." not the least important of their doctrines; hence astrology was admitted as one of the arts which they taught, and the study of it was warmly recommended in former times. The ancient philosophers applied with unwearied diligence to discover the aspects, magnitude, distances, motions, and revolutions of the heavenly bodies; and, according to the discoveries they made, pretended to foretel future events, and to determine concerning the secrets of Providence. This study afterwards became a regular science.* * Astrology, however vain and delusive in itself, has certainly proved extremely useful to mankind, by promoting the excellent science of astronomy. The vain hope of reading the fates of men, and the success of their designs, has been one of the strongest motives to induce them, in all countries, to an attentive observation of the celestial bodies; whence they have been taught to measure time, mark the duration of seasons, and regulate the operations of agriculture. The science of astrology, which is nothing more than the study of nature, and the knowledge of the secret virtues of the heavens, is founded on Scripture, and confirmed by reason and experience. Moses tells us, that the sun, moon, and stars, were placed in the firmament, to be for signs as well as for seasons. We find the Deity thus addressing Job, "Canst thou bind the sweet influences of the "Pleiades, or loose the bonds of Orion?" We are instructed in the Book of Judges, that "they fought from heaven; the stars in their courses fought against Sisera." The ancient philosophers were unanimous in the same opinion; and among the moderns, we may cite Lord Bacon, and several others, as giving it a sanction. Milton thus expresses himself on the subject: Of planetary motions and aspects In sextile, square, and trine, and opposite, In synod unbenign, and taught the fixed Their influence malignant when to shower, &c. It is well known, that inferior animals, and even birds and reptiles, have a foreknowledge of futurity; and surely Nature never intended to withhold from man those favours which she has so liberally bestowed on the raven, the cat, and the sow? No, the aches in our limbs, and the shootings of our corns, before a tempest or a shower, evince the contrary. Man, who is a microcosm, or world in miniature, unites in himself all the powers and qualities which are scattered throughout nature, and discerns from certain signs the future contingencies of his being. Fnding his way through Page 102. Wylle he teche me thay same artes?] By the answer to this question, we learn the neces sary qualifications which are required in a candidate for Masonry-a good character, and an able capacity. Page 102. Dothe all Maçonnes kunne more then odher menne? The answer only implies, that Masons have a better opportunity than the rest of mankind to improve in useful knowledge; though a want of capacity in some, and of application in others, obstructs the progress of many. Page 102. Are Maçonnes gudder menne then odhers?] Masons are not understood to be, collectively, more virtuous in their lives and actions than other men; but it is an undoubted fact, that a strict conformity to the rules of the profession may make them better men than they otherwise would be. Page 102. Dothe Maçonnes love eidher odher myghtylye as beeth sayde ?] The answer to this question is truly great, and is judiciously remarked upon by the learned annotator. By the answers to the three last questions, the objections of cavillers against Masonry are amply refuted; the excellency of the Institution is displayed; and every censure against it, on account the palpaple obscure to the visible diurnal and nocturnal sphere, he marks the presages and predictions of his happiness or misery. The mysterious and recondite doctrine of sympathies in Nature, is admirably illustrated from the sympathy between the moon and the sea; by which the waters of the ocean are, in a certain, though inconceivable manner, drawn after that luminary. In these celestial and terrestrial sympathies, there is no doubt that the vegetative soul of the world transfers a specific virtue from the heavens to the elements, to animals, and to man. If the moon alone rules the world of waters, what effects must the combination of solar, stellar, and lunar influences have upon the land? In short, it is universally confessed, that astrology is the mother of astronomy; and though the daughter may have rebelled against the mother, it has long been predicted and expected that the venerable authority of the parent would prevail in the end. of the transgressions of its professors, entirely removed. A bad man, if his character be known, can never be inrolled in our records; and should we be unwarily led to receive an improper object, then our endeavours are exerted to reform him: that, by being a Mason, it is probable he may become a better subject to his sovereign, and a more valuable member of society, than he would have done had he not been in the advantages. SO way of those To conclude, Mr. Locke's observations on the whole of this curious manuscript deserve a serious and careful examination; and though he was not at the time one of the Brotherhood, he seems pretty clearly to have comprehended the value and importance of the system which he endea voured to illustrate. We may, therefore, fairly conjecture, that the favourable opinion which he conceived of the Society of Masons before his admission, was sufficiently confirmed after his initiation. BOOK IV. THE HISTORY OF MASONRY IN ENGLAND, &c. SECTION I. Masonry early introduced into England.—Account of the Druids.-Progress of Masonry in England under the Romans.-Masons highly favoured by St. Alban. THE history of Britain, previous to the invasion of the Romans, is so mixed with fable, as not to afford any satisfactory account, either of the original inhabitants of the island, or of the arts practised by them. It appears, however, from the writings of the best historians, that they were not destitute of genius or taste; and there are yet in being the remains of some stupendous works executed by them much earlier than the time of the Romans; which, though defaced by time, display no small share of ingenuity, and are convincing proofs that the science of Masonry was not unknown even in those rude ages. The Druids retained among them many usages similar to those of Masons ;* but of what they consisted, at this remote period, we cannot with certainty discover. In conformity to the ancient practices of the Fraternity, we learn that they held their * A full description of the Druidical ceremonies may be found in the History of Initiation, by the editor, from page 146 to page 201, G |