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The Spirit of Masonry
1775. An essential source for anyone interested in exploring the inner mysteries of the Masonic Fraternity. Contents: The Design; On the Rites, Ceremonies and Institutions of the Ancients; The Nature of the Lodge; Furniture of the Lodge; The Apparel and Jewels of Masons; The Temple at Jerusalem; On Geometry; The Master Mason's Order; The Secrecy of Masons; On Charity; On Brotherly Love; On the Occupations of Masons; and A Corollary.
336 pages, Hardcover
First published May 19, 1982
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May 18, 2024
AN 18TH CENTURY SERIES OF EXPLANATORY LECTURES
William James Hutchinson (1732–1814) was an English lawyer, antiquary and topographer. He wrote in his preface to the second edition of this 1775 book, “The following Lectures were composed for the use of the Barnard College Lodge of Concord… These Lectures, it is hoped, may serve to detect the wretched artifices used by wicked men to impose upon the world; and may also excite in you the due exercise of those moral works which our profession enjoins. From the nature of our Society and its laws, it is difficult to write on the subject of Masonry. We are not allowed that explicit language any other topic would admit of. The moral intention of the work must plead for what is couched in allegory, or comprehended in that peculiarity of language which our mysteries prescribe.”
In the first lecture, Hutchinson explains, “The design of the following lecture is to investigate the orders of Freemasonry; and… to arrange my observations on the nature of this Society. On initiation, I was struck with the ceremonials; and immediately apprehended there was more conveyed by them than appeared to the vulgar eye; attention to the matter convinced me my first impressions were just; and by researches … some degree of knowledge hath been acquired touching the origin of Masonry, the reasons which supported its several institutions, the meaning and import of its various symbols, together with the progress of the profession.” (Pg. 45)
He clarifies, “it is not to be understood, that the name of Mason in this society denotes that the origin or rise of such society was solely from builders, architects, or mechanics: at the times in which Moses ordained the setting up of the sanctuary, and when Solomon was about to build the temple at Jerusalem, they selected from out the people those men who were enlightened with the true faith, and being dull of wisdom and religious fervor, were found proper to conduct these works of piety. It was on those occasions that our predecessors appeared to the world as architects, and were formed into a body, under salutary rules, for the government of those who were employed in these great works: since which period builders have adopted the name of masons, an honorary distinction and title to their profession.” (Pg. 58-59)
In the second lecture, he states, “There is no doubt that our ceremonies and mysteries were derived from the rites, ceremonies, and institutions of the ancients, and some of them from the remotest ages. Our morality is deduced from the maxims of the Grecian philosophers, and perfected by the Christian revelation.” (Pg. 62) Later, he adds, “From all these religious institutions, rites, customs, and ceremonies, which bear in many degrees a striking similarity to those of this society, we may naturally conjecture that the founders of our maxims had in view the most ancient race of Christians, as well as the first professors of the worship of the God of Nature.” (Pg. 100)
In the fourth lecture, he explains, “As we derived many of our mysteries, and moral principles, from the doctrines of Pythagoras, who had acquired his learning in Egypt, and others from the Phoeniians, who had received the Egyptian theology in an early age, it is not to be wondered that we should adopt Egyptian symbols to represent or express the attributes of the Divinity… In the books of Hermes Trismegistus, who was an Egyptian, and said to be contemporary with Abraham’s grandfather… From hence we are naturally led to perceive the origin of the Egyptian symbolization, and the reason for their adopting those objects as expressive of the might, majesty, and omnipresence of the Deity.” (Pg. 116-119)
He summarizes, “As such it is to be a Freemason; as such is a lodge of Masons; as such are the principles of this society; as these were the original institutions of our Brotherhood, let the ignorand laugh on, and the wicked ones scoff. And that these are true solutions of our Emblems, I am convinced myself; and, with humble deference to the rest of my brethren, offer them for their attention.” (Pg. 120)
He outlines, “As we at first proposed to investigate the three progressive orders of masons, Apprentices, Craftsmen, and Masters, by a definition and description of the several circumstances which attended the worshippers of the true God, so have we, in the former lectures, shown, that, by the Apprentices’ order, is implied the first knowledge of the God of nature, in the earliest ages of man. Under the Craftsmen, we have shown the Mosaic legation and the building of the Jewish temple at Jerusalem; together with the light which men received, for the discovery of divine wisdom, by geometrical solutions. We now proceed to the third stage---the most sacred and solemn order of Masons---the Master Mason’s order.” (Pg. 155-156)
He acknowledges, “In this age, when thins serious are too often received with laughter, things religious treated with contempt, and what is moral spurned from the doors of the polite; no wonder if our intention to prove this society of religious as well as civil institution, should be ridiculed and despised.” (Pg. 163)
He explains, “The importance of secrecy with us is such, that we may not be deceived in the dispensing of our charities; that we may not be betrayed in the tenderness of our benevolence, or that others usurp the portion which is prepared for those of our own family. To betray the watch-word… is as great a moral crime as to show the common thief the weaknesses and secret places of our neighbors’ dwelling-houses, that he may pillage their goods; nay, it is still greater for it is like aiding the sacrilegious robber to ransack the holy places, and steal the sacred vessels and consecrated elements, devoted to the most sacred rites of religion… And this, then, is the importance of the Mason’s secrecy…” (Pg. 177-178)
He recounts, “the Masons of the city of London obtained their incorporation and charter in the reign of King Henry the Fifth, in or about the year 1419; then taking on themselves the name of Freemason… Why the title of Free is annexed to our society, or that of Accepted, we hope we may be allowed to conjecture, was derived from the Crusades. There the volunteers entering into that service must be freemen, born free, and not villains or under any vassalage…” (Pg. 197-199)
He summarizes, “We Masons have adopted three particular characteristics---secrecy, charity, and brotherly love. Our sense of these three great duties has been explained, and of what especial import they are as to Masons, or to men who have separated themselves from the rest of mankind, and professed that they are servants of Him who ruleth in the midst of heaven.” (Pg. 213)
He argues, “we have attempted to examine into the origin of our society, and in many instances, wandering without evidence, have been left to probability in conjecture only. It doth not now seem material to us what our originals and predecessors were, if we occupy ourselves in the true Spirit of Masonry… Whether Masons were originally builders or religious, it matters not to us in this age… Hath it been for ages a maxim of foolish sport, to introduce men to a silly snare, in which the guide, having been entrapped into ridicule, longs to laugh at another for revenge? It is too ridiculous to be presumed… We Masons profess that we are pilgrims in progression from the east.” (Pg. 213-215)
He concludes, “We will, my brethren… close… with a sincere exhortation, that you will continue to act in this society as upright and religious men; that you will exert yourselves in the promotion of its honor; and let the wicked and ignorant revile ever so maliciously, be strenuous in your duties, as Masons and as Brethren: exercise your benevolence with openness of heart, and your charity with cordiality, and not as hypocrite; with attention endeavor to arrive at the utmost knowledge of your profession the end of which, we boldly proclaim to you, is to work out the works of righteousness.” (Pg. 215-216)
This book will interest those seeking a ‘classic’ explanation and defense of Freemasonry.
William James Hutchinson (1732–1814) was an English lawyer, antiquary and topographer. He wrote in his preface to the second edition of this 1775 book, “The following Lectures were composed for the use of the Barnard College Lodge of Concord… These Lectures, it is hoped, may serve to detect the wretched artifices used by wicked men to impose upon the world; and may also excite in you the due exercise of those moral works which our profession enjoins. From the nature of our Society and its laws, it is difficult to write on the subject of Masonry. We are not allowed that explicit language any other topic would admit of. The moral intention of the work must plead for what is couched in allegory, or comprehended in that peculiarity of language which our mysteries prescribe.”
In the first lecture, Hutchinson explains, “The design of the following lecture is to investigate the orders of Freemasonry; and… to arrange my observations on the nature of this Society. On initiation, I was struck with the ceremonials; and immediately apprehended there was more conveyed by them than appeared to the vulgar eye; attention to the matter convinced me my first impressions were just; and by researches … some degree of knowledge hath been acquired touching the origin of Masonry, the reasons which supported its several institutions, the meaning and import of its various symbols, together with the progress of the profession.” (Pg. 45)
He clarifies, “it is not to be understood, that the name of Mason in this society denotes that the origin or rise of such society was solely from builders, architects, or mechanics: at the times in which Moses ordained the setting up of the sanctuary, and when Solomon was about to build the temple at Jerusalem, they selected from out the people those men who were enlightened with the true faith, and being dull of wisdom and religious fervor, were found proper to conduct these works of piety. It was on those occasions that our predecessors appeared to the world as architects, and were formed into a body, under salutary rules, for the government of those who were employed in these great works: since which period builders have adopted the name of masons, an honorary distinction and title to their profession.” (Pg. 58-59)
In the second lecture, he states, “There is no doubt that our ceremonies and mysteries were derived from the rites, ceremonies, and institutions of the ancients, and some of them from the remotest ages. Our morality is deduced from the maxims of the Grecian philosophers, and perfected by the Christian revelation.” (Pg. 62) Later, he adds, “From all these religious institutions, rites, customs, and ceremonies, which bear in many degrees a striking similarity to those of this society, we may naturally conjecture that the founders of our maxims had in view the most ancient race of Christians, as well as the first professors of the worship of the God of Nature.” (Pg. 100)
In the fourth lecture, he explains, “As we derived many of our mysteries, and moral principles, from the doctrines of Pythagoras, who had acquired his learning in Egypt, and others from the Phoeniians, who had received the Egyptian theology in an early age, it is not to be wondered that we should adopt Egyptian symbols to represent or express the attributes of the Divinity… In the books of Hermes Trismegistus, who was an Egyptian, and said to be contemporary with Abraham’s grandfather… From hence we are naturally led to perceive the origin of the Egyptian symbolization, and the reason for their adopting those objects as expressive of the might, majesty, and omnipresence of the Deity.” (Pg. 116-119)
He summarizes, “As such it is to be a Freemason; as such is a lodge of Masons; as such are the principles of this society; as these were the original institutions of our Brotherhood, let the ignorand laugh on, and the wicked ones scoff. And that these are true solutions of our Emblems, I am convinced myself; and, with humble deference to the rest of my brethren, offer them for their attention.” (Pg. 120)
He outlines, “As we at first proposed to investigate the three progressive orders of masons, Apprentices, Craftsmen, and Masters, by a definition and description of the several circumstances which attended the worshippers of the true God, so have we, in the former lectures, shown, that, by the Apprentices’ order, is implied the first knowledge of the God of nature, in the earliest ages of man. Under the Craftsmen, we have shown the Mosaic legation and the building of the Jewish temple at Jerusalem; together with the light which men received, for the discovery of divine wisdom, by geometrical solutions. We now proceed to the third stage---the most sacred and solemn order of Masons---the Master Mason’s order.” (Pg. 155-156)
He acknowledges, “In this age, when thins serious are too often received with laughter, things religious treated with contempt, and what is moral spurned from the doors of the polite; no wonder if our intention to prove this society of religious as well as civil institution, should be ridiculed and despised.” (Pg. 163)
He explains, “The importance of secrecy with us is such, that we may not be deceived in the dispensing of our charities; that we may not be betrayed in the tenderness of our benevolence, or that others usurp the portion which is prepared for those of our own family. To betray the watch-word… is as great a moral crime as to show the common thief the weaknesses and secret places of our neighbors’ dwelling-houses, that he may pillage their goods; nay, it is still greater for it is like aiding the sacrilegious robber to ransack the holy places, and steal the sacred vessels and consecrated elements, devoted to the most sacred rites of religion… And this, then, is the importance of the Mason’s secrecy…” (Pg. 177-178)
He recounts, “the Masons of the city of London obtained their incorporation and charter in the reign of King Henry the Fifth, in or about the year 1419; then taking on themselves the name of Freemason… Why the title of Free is annexed to our society, or that of Accepted, we hope we may be allowed to conjecture, was derived from the Crusades. There the volunteers entering into that service must be freemen, born free, and not villains or under any vassalage…” (Pg. 197-199)
He summarizes, “We Masons have adopted three particular characteristics---secrecy, charity, and brotherly love. Our sense of these three great duties has been explained, and of what especial import they are as to Masons, or to men who have separated themselves from the rest of mankind, and professed that they are servants of Him who ruleth in the midst of heaven.” (Pg. 213)
He argues, “we have attempted to examine into the origin of our society, and in many instances, wandering without evidence, have been left to probability in conjecture only. It doth not now seem material to us what our originals and predecessors were, if we occupy ourselves in the true Spirit of Masonry… Whether Masons were originally builders or religious, it matters not to us in this age… Hath it been for ages a maxim of foolish sport, to introduce men to a silly snare, in which the guide, having been entrapped into ridicule, longs to laugh at another for revenge? It is too ridiculous to be presumed… We Masons profess that we are pilgrims in progression from the east.” (Pg. 213-215)
He concludes, “We will, my brethren… close… with a sincere exhortation, that you will continue to act in this society as upright and religious men; that you will exert yourselves in the promotion of its honor; and let the wicked and ignorant revile ever so maliciously, be strenuous in your duties, as Masons and as Brethren: exercise your benevolence with openness of heart, and your charity with cordiality, and not as hypocrite; with attention endeavor to arrive at the utmost knowledge of your profession the end of which, we boldly proclaim to you, is to work out the works of righteousness.” (Pg. 215-216)
This book will interest those seeking a ‘classic’ explanation and defense of Freemasonry.
June 19, 2017
was a slog of a read, completely bogged down by the overshadowing running commentary by Rev. Oliver. he added unnecessary explanatory girth to work, that did more to stifle than contribute. the writing , although ironically genuine in spirit, comes from a voice of a time past with a tone of obligatory mandate in steady of warm compassion. I especially was dissuaded by the tirade against drinking in the beginning. One shouldn't begin advisory principals by chastisement. "Okay, let me start by telling you exactly what you did wrong." who wants to hear that. it comes off as a pure harrumpf from a voice that equally lands on a deaf ear then and now.
November 10, 2013
Book is written in old English. It's worth a read... A little dry and hard to get into reading it with momentum because of long foot notes, which takes the reader on tangents. That said, it gave me wisdom to live by.
Displaying 1 - 3 of 3 reviews