beautifying them, and then set about their consecration and dedication to some fancied deity; so that at last a grove became the very idol itself;* and subsequently this led to the selection of some choice tree, which in its turn received a special consecration; and that hence may be traced the worship of the oak by the Druids, the holm-tree by the Etrurians, and among the Celts the adoption of a tall oak as the idol or image of Jupiter.

The worship of the oak, or of any other tree or shrub, is an act which cannot be traced amongst any Masonic custom or ceremony, unless the veneration accorded to any such, as emblematical of Masonic tradition, should be so construed: but by the Druids no such innocent object seems to have been entertained: theirs appear to have been an absolute and positive worship, similar to that adopted in the celebration of the "Grecian mysteries," wherein it formed one of its most ancient attributes;-these latter mysteries were also derived from the Phoenicians, but subsequently varied and adapted to the peculiar notions of the Greek priests, who, amongst other additions, established the goddess Feronia, to whom they dedicated the ancient grove Terracinia, near Anxus; and at Dodona there was a similar sacred grove, wherein was a prophetic oak, from which the priestesses were in the habit of issuing their oracles; and these priestesses are also reputed to have been in the habit of prophecying from the sounds of a brazen vessel, suspended from the pillars of their temple ;-and to the Druids the use of a similar bronze vessel has been imputed, which they are stated to have used for the purpose of summoning the priests and people to their temples on the delivery of their oracles, and on all other particular and important occasions.

The Druidical temples, particularly that of Avebury, before noticed, bear the most undoubted proof of having been erected by persons well conversant with the religious rites and symbols of the Egyptians; for in their erection the symbol of the serpent and circle used by that people is too evident to be questioned; and the manner in which the symbol of the serpent was sometimes used by the Druids would seem to infer a Phoenician origin, and in some respect to identify it with their Æsculapius; for we find that the Coluber Esculapii, a healing and prophetic serpent, was brought by them from Egypt to Epidaurus, the chief seat of the god, and was worshipped by the whole of the Chaldean race.

The preceding comparisons of the various points of Druidical ceremony with those followed by the Egyptians and Phoenicians in their practice of "the mysteries," or spurious Freemasonry, which (although there were some splendid exceptions) were in almost universal use amongst those people, and an examination into the moral principles and religious belief of the Druids, would appear to encourage the conjecture that they were strangers to the Pythagorean doctrines, as derived from him; and were, moreover, entirely ignorant of the elemental principles of pure Freemasonry until they were introduced into this country by the Romans; and further, that the mystical rites of the Druids were based upon those established by the Cabiri, but disguised by such alterations in their celebration as were dictated by the natural impulses of a rude and barbarous nature. When the Cabiric

2 Kings, xxiii 6.

rites were first introduced amongst the Druids it is not easy to determine; but the most probable conjecture that can be formed is, that they accompanied one of those emigrations which were common amongst the Phoenicians, and to which the fixed arrangement of casts existing amongst them so frequently gave rise, even in their earliest times. And in their attempt to disseminate a new doctrine amongst the Britons, it is probable they found it politic to conform to many of the habits which were found existing on their arrival, and trust to future opportunities for making them conformable to their own, rather than attempt any such radical change as would be likely to create jealousy and mistrust in the minds of those whose friendly intercourse it was so greatly their object to propitiate.

It is an important proof in illustration of the purity of Freemasonry, that so long as the pure worship of the "Grand Architect of the Universe" was practiced, so also did Freemasonry flourish; and as the one declined, so also did the other immediately follow it: thus, during the three or four centuries prior to the present era, the Mosaic laws were in their most neglected state, and idolatry and the doctrines of spurious Masonry held their most unlimited sway; so also, during the same period, did Freemasonry "become a prey and derision to the heathen ;' but with the rise of Christianity it became regenerated, and as the evidences of the one began to be made manifest, and progressed with gigantic strides into almost every civilized part of the globe, so did the other go hand-in-hand with it, disseminating its beauties and propagating its excellencies wherever an opening offered itself.

Notwithstanding that the truths of Christianity at first received from the Romans an opposition attended with every species of cruel persecution which the bigotry and fanatical zeal of a priesthood, who felt its approach with the same terrors they would an earthquake which was to shake their empty and unintelligible doctrines to their very base, could suggest; yet none were more early convinced that "theirs was an instruction to the foolish, a teaching of babes, which had the form of knowledge and of truth in the law, and that in teaching others they taught not themselves," than that people; amongst whom, indeed, Freemasonry had been partially introduced, though in a very imperfect state, by Numa, in whose character its principles are to be distinctly traced; and although he laid such a foundation for its cultivation as caused it, during his life, to be entertained with favour, yet so difficult was it to eradicate the fascinating mythology and polytheism generally practiced by the Romans, that Masonry became subsequently much neglected: but on the introduction of Christianity amongst them, it again raised its standard, and under the title of the Collegia, co-operated most powerfully in propagating the sciences, arts, and laws of the Roman empire; and it was hence introduced into Great Britain by the Roman generals and dignitaries of the church, who visited these islands immediately subsequent to its invasion under Cæsar. It has been said that Cæsar himself was the first to introduce it; but with the very little intercourse, of a pacific character, which he had an opportunity of having with the natives, it is impossible he could have aided much in its development, particularly opposed, as it is natural to expect he would

Ezekiel, xxxvi. 4.

VOL. 1.

Romans, ii. 20.
3 s

490 The Knowledge of Freemasonry by the Druids.

be, in his attempts to establish any custom or doctrine emanating from an invading foe, amongst a rude and naturally obstinate people, but just conquered by the sword of war, and with the recollection of all its recent horrors still fresh in their minds. So pertinaciously, indeed, did the Druids adhere to their heathen practices, that they had not, so late as the sixth century, been radically converted from their natural superstitions, but having blended with those superstitions a few shreds of Christianity, they continued to practice many of their original customs. But this, amongst a people so strongly attached to their national doctrines, as the British were, is not much to be wondered at,-or even, indeed, that when nominally Christian, they should continue to speak with veneration of their temples, in which they were wont, even then, to celebrate such of their own mysteries as were permitted to them by the Romans. The laws and edicts of the Romans had, however, for a long period prior to that to which I have alluded, restrained the more cruel customs and bloody sacrifices of the Druids in those parts of the provinces immediately under the inspection of the government, but these do not appear to have been entirely suppressed until about the sixth century.

The Romans, finding it next to impossible entirely to abolish the code of mystical doctrines and symbolical rites practiced by the Druids, and moreover finding that some of them bore a strong analogy to those connected with the pure science, and that others were more harmless than inconsistent with it, contented themselves, at first, with selecting the sanctuaries of their heathenish predecessors as the places of their own religious and Masonic establishments, with the view of diverting the attention of the people from the objects of their idolatrous superstitions, and cultivating an acknowledgment of that divine belief so essentially necessary to be implanted in the minds of all candidates for initiation into the pure mysteries of Freemasonry; and finding it probable such a desirable end would be best and most speedily attained by permitting some of the least objectionable parts of the formula which had distinguished the Druidical mysteries to be retained, did not therefore object to make such a compromise as, whilst it was not inconsistent with the tenets and practices of the craft, would tend more rapidly to obtain converts to that belief in the Supreme Cause of all things, "who as Creator of the universe pervades all things by his virtue, and governs all things by his providence." If, therefore, any of the ceremonies observable in the practical Masonry of the present day are capable of identification with those in use amongst the Druids, it should not seem to be matter of much surprise, and should be advanced at least with much caution as affording any proof that therefore the early Druids were themselves, either in practice or precept, Freemasons.

ON THE ANTIQUITY OF FREEMASONRY.

WERE the beautiful science of Masonry even but of yesterday, it would be equally entitled to the consideration and esteem of all good men; as being a system of morality, so pure and appropriate to the wants and weaknesses of man, as to be productive of a greater amount of happiness than would otherwise fall to the lot of creatures so blinded, by unruly will, to the true enjoyment of their nature. But laying claim, as it does, to the most remote antiquity, it thus becomes, supposing that claim allowed, clothed in that mysterious veil of awe and veneration, with which man loves to invest those things upon which the sun shone when strong in the youth and freshness of his glory. Having had an existence when history is lost in surmise, and still flourishing in our own times, they become marked, as it were, with the seal of immortality, and claim a homage, which the strongest and most sceptical minds cannot altogether withhold. I am disposed to allow to Masonry an existence coeval with the first created man: not only from the light of its own tradition, but also from what appears to me the corroborative testimony of history. It is not consistent with all the known attributes of the Deity, to suppose He would leave man-the creature of his hand -entirely ignorant of his nature, and the mode of worship which would be acceptable to his divine will. This being admitted-as I suppose it readily will it then only remains to discover the form prescribed. To presume, after the lapse of five thousand years of ceaseless change, to map out a detailed form of devotion, and affirm it to be the precise code as delivered from the Creator to the creature, would be little short of madness. In this short essay, I merely state my opinion of the claims of Masonry to be the primeval religion; and my reasons-making allowances for the innovations which time would make in the institution-for supposing it to be so. God's first care would be to guard against Adam's forming an incorrect idea of his attributes and will; and the most effectual means of preventing such an occurrence, was to reveal so much of his nature as would be necessary, and prescribe a certain form of worship.

This Adam would carefully hand down to his children; and Noah as zealously promulgate, after his merciful preservation from the ruin which overtook the apostate world. By the dispersion of his descendants over the face of the globe, were formed the different nations of antiquity; they all springing from one common original. By a careful examination of the theology of the ancients, we discover that, although disguised by the mass of fable in which it is enveloped relative to the Deluge, and the origin of the different nations, the great doctrinal points of each system of theology bear the plain marks of having been built upon the same foundation, and of having sprung from one and the same root; though perverted from their original reference, in proportion as man retrograded from the knowledge of the only true God-wilfully perverted, in many instances, it may fairly be presumed, by ambitious, unprincipled men, to further their own ends. To these ancient mysteries Masonry bears so striking a resemblance, as to induce some to imagine it to be formed from the ceremonies of those depraved systems of theology. The disagreement of those systems, however, in certain points, although

an affinity can be traced in others, clearly proves that none of them can have any claim to originality, but that they are all derived from a system which preceded them. This takes us back to the time when the true religion, as practised by the antediluvian patriarchs, was the religion of the world. And if I were asked what was the original of these idolatrous mysteries, I should, without hesitation, answer, "The form of worship practised by Adam and his immediate successors;" and would claim for Masonry the honour of being that plain, undeviating course, marked out by the great Architect of the Universe, for the guidance of his fallen, though still beloved children. For, as there are in every system of ancient idolatry, one or more symbols or ceremonies bearing evident marks of connection-a family likeness, as it were, to corresponding symbols or ceremonies in Masonry, though warped from their original reference,- —are there not strong grounds for affirming that the science to which they all have a stronger resemblance than either of them have to each other, is the great original from which they all emanated?

From no one of the mysteries could the system of Masonry be founded; and even their whole collective bulk would not form the complex body of that beautiful science. Their signs, symbols, and ceremonies have a corrupt and disgusting reference; our corresponding rites can be proved by the square of God's word, and found perfect. Does truth spring from error? Do we gather grapes from thorns? Has the true Light of Masonry sprung from the deluding beams of the mysteries? No; rather say that the effulgent rays of Masonry became lost in the fogs and mists of human ignorance and depravity-that its outward and visible signs were preserved, when their hidden meaning was perverted and tortured into the horrid religion of the mysteries-that this change was not the work of a moment, but the silent, mole-like working of Ignorance; upon the god-like foundations of Wisdom. As the landscape upon whose beauties the eye has gazed with pleasure fades into indistinctness, when our receding steps have placed distance between us and it, leaving the imagination to fill up what to the eye has become obscure so as time rolled on; and the increasing families of the earth spread over its surface in search of territory. Masonry, through the negligence of men-too much occupied in secular pursuits and schemes of aggrandisement, to bestow that care upon it necessary to preserve it intact in doctrine and discipline, gradually changed from its pristine truth into that system of idolatry which was a disgrace to human reason, and a shame to its votaries. It would then have become extinct, had not God-who has never left Himself without a living witness of his might-treasured it in the hearts of a few faithful servants, who handed it down to us, to be the handmaid of Christianity—a humble, yet zealous instrument in the hand of God, for the welfare of man.

Сато, (25).