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Article HISTORY OF FREEMASONRY.* Page 1 of 2 Article HISTORY OF FREEMASONRY.* Page 1 of 2 →
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History Of Freemasonry.*
HISTORY OF FREEMASONRY . *
A PRELIMINARY word is necessary before resuming the notices of Bro . Gould's work . The nature of the production is restricted to one subject , and possesses an interest chiefly limited to the select few . All historical study has a common character and a common charm , bufc
some branches of it have special features . The history of Freemasonry is a striking instance of this fact . The one element of secrecy takes it out of the usual category , limits the vision of the ordinary beholder , and circumscribes
the mode of criticism . Only Freemasons can approach the subject of the origin and development of their Order with practical knowledge ; they alone possess the means of forming an accurate judgment . Strange as ifc appears
at first sight , it is nevertheless true that this limitation of criticism results in the fertile growth of theories . The greater freedom possessed by the brethren , the limited area in which freedom is exercised , has given rise to
speculations , which in some cases are ingenious , in others wild and extreme . A liberty , unrestrained by a wider public than Freemasonry affords , has permitted , if it has not engendered , a license which is nofc less curious than
extravagant m some of its manifestations . In taking up the task of reviewing the volume before us it is necessary to say that we have no acquaintance with
the author beyond that gained by a perusal of his writings ; no Masonic idol to bow down before and worship ; no foregone conclusions to establish . We have no mental
promissory notes flyingr about waiting to be honoured ; no startling theories to uphold . We approach the consideration of the volume before ns with an open mind ; with a desire to enlighten if possible ; at anv rate with a
determination to deal justly , according to the light we possess . The author ' s reputation must be judged by the work be has already accomplished , and by what yet remains to be done . At present he stands on a htg-h eminence of fame
Whether he will maintain that position the future will disclose . But whether he does or not , Bro . Gould has already accomplished enough to take him into the first rank of Masonic writers , to warrant his name beino- handed
down to posterity , and to shed a lustre upon the Order which for him possesses so many attractions , ancl for which he has shown so much devotion . His task was voluntary it involved difficulties of no ordinary character , and yet
Bro . Gould seems to have gone about ifc with the unselfish , ness of a martyr , with the enthusiasm of a hero of truth No money likely to be derived from the sale of this History
can recompense the labour , time , and ability of the author . His reward will be in the future , when men will be able to take a broader view of his work .
It was hardly necessary for Bro . Gould to remind his readers that his sole aim was truth , although perhaps it was soothing to him to suggest to his critics to bear that fact in mind . Addressing the Deist Collins Locke wrote :
J' Believe it , my good friend , to love truth for truth ' s sake is the principal part of human perfection in this world and the seed-plot of all the other virtue ** . " A glance at the volume before us would at once show the author ' s honesty
of purpose . He shirks no difficulties , glosses over no apparent contradictions , and is evidently not afraid of making admissions when his judgment is satisfied , although his character for consistency might be in danger . The
strength of Bro . Gould is tempered by an extreme sensitiveness to criticism . He does not like being called an Iconoclast , nor does he approve of having attributed to him a policy of dynamite . We see nothing in the word or
phrase that need excite offence . A greater than he has been exalted for breaking the images of false gods , and if the weapons used have not always been the same , it is rather a compliment than otherwise to have selected the
most ^ destructive known to modern science . The main questions are—were the images false , and did the dynamite destroy more good than evil ? The answers to these
questions open np the whole subject , which cannot now be fully re-argued , bnt which must necessarily arise in some of its details as we proceed . To the charge of want of
History Of Freemasonry.*
reverence for antiquity or tradition Bro . Gould replies by quoting Sir George Cornewall Lewis , who says : " The same strict rules of evidence are applicable to historical composition which are employed in
courts of justice and in the practical business of life . " This is taken as the key-note of the author ' s method . Whither the method leads he must needs follow . Tradition can have no force where there is a written record , a
conclusion right enough in theory , but often wanting in practice . Not only must the record be preferred , but it must be interpreted upon the same principles that govern Counsel in estimating titles to property and the Advocate
in pleading . Sentiment can have no place beside the logic of facts , and if tradition cannot , brook the test of records , so much the worse for tradition , but not necessarily
for truth . The comprehensiveness of this theory includes a good deal more than mere historical accuracy . As an abstract proposition it is feasible , as a practical rule it is misleading and false . There are some written things that cannot be
proved , that have their origin in tradition , and yet are true . Were it not so there would be no faith , and without faith there could be no love The very essence of faith is belief , which often has to wait the confirmation of
tact . No doubt Bro . Gould intends his argument to apnly to historical celticism only , bnt it cannot be so limited . It is a question , too , whether there are nofc flaws in the canon which he has so elaborately tried to establish , whether he
has gathered the whole meaning of the numerous authors he has quoted . He says that validity of authorities is the measure of opinion and the condition of confidence , that it is just to acquaint his readers whence he derived
his information—whether from traditional , authentic monuments , original records , or memoirs of more ancient writers ; and that each historian , and indeed almost every separate portion of the words of each , must be estimated
apart , in order to arrive at a right and just conclusion , We have no doubt Bro . Gould has followed the above theories , laid down by such men as Isaac Taylor , Sir George Lewis and Dr . R . Henry , as far as he could ; whether he
has given the whole of the opinions of his authorities on any given subject so as to constitute them good guides is open to question . We have evidence that he is alive to contradictions when thoy tell in his favour , and it is a fair
inference that he weighed both sides when they were presented to him . Of the value of his judgment there may be difference of opinion . Bro . Gould refers to what he calls the contrary views held by Sir Thomas
Browne . That quaint writer wrote , in 1633 : " Mefchinks there be not impossibilities enough in relig ion for an actual faith . I love to lose myself in a mystery , to pursue my reason to an Miitwlo . I can answer ali the objections of
Satan and my rebellions reason with that odd resolution I learned of Tertullian , cerium est quia impossible est . 1 desire to exercise ray faith in fche difficultest point , for to credit ordinary and visible objects is not faith but
persuasion . " Twelve years later , in his " Inquires into V ulgar Errors , " Sir Thomas , we are told by Bro . Gould , lays it down , " that one main cause of error is adherence to authority ; another , neglect of inquiry ; and a third credulity . " If we were concerned in-defending- Sir Thomas Browne's
consistency , we should say ifc would require a very subtle argument to prove it otherwise by the apparent contradictions just quoted . Faith is the foundation of religion . Mundane matters are exposed to the abuses of authority , credulity ,
and neglect of inquiry . Sir Thomas Browne defines this distinction , which it wonld be well to bear in mind in discussing the subject of our Order . Freemasonry , if not a religion , is a religious system , and draws its inspiration
from the eternal . Bro . Gould is right in bringing to bear the test of inquiry , and in discounting credulity and authority when dealing with recorded statements about guilds ancl persons . But there is an esoteric value m
Freemasonry which he is apt to lose sight of , to the danger of becoming a mere Materialist . M . Renan , in his " Life of Jesus , " seems to have a truer conception of the office ot critic and historian . He says what is wanted is " Not
material circumstances , which it is impossible to verity , bufc the very soul of history ; what must be sought is not the petty certainty about trifles , it is the correctness of the general sentiment , the truthfulness of the
colourings-Again : " To make great sonls of the past live again , some share of divination and conjecture must be permitted . For " great souls " substitute " Freemasonry , " arid the comparison is complete . "For a great life is an organic whole , which cannot be rendered by the simple agg lotae-
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
History Of Freemasonry.*
HISTORY OF FREEMASONRY . *
A PRELIMINARY word is necessary before resuming the notices of Bro . Gould's work . The nature of the production is restricted to one subject , and possesses an interest chiefly limited to the select few . All historical study has a common character and a common charm , bufc
some branches of it have special features . The history of Freemasonry is a striking instance of this fact . The one element of secrecy takes it out of the usual category , limits the vision of the ordinary beholder , and circumscribes
the mode of criticism . Only Freemasons can approach the subject of the origin and development of their Order with practical knowledge ; they alone possess the means of forming an accurate judgment . Strange as ifc appears
at first sight , it is nevertheless true that this limitation of criticism results in the fertile growth of theories . The greater freedom possessed by the brethren , the limited area in which freedom is exercised , has given rise to
speculations , which in some cases are ingenious , in others wild and extreme . A liberty , unrestrained by a wider public than Freemasonry affords , has permitted , if it has not engendered , a license which is nofc less curious than
extravagant m some of its manifestations . In taking up the task of reviewing the volume before us it is necessary to say that we have no acquaintance with
the author beyond that gained by a perusal of his writings ; no Masonic idol to bow down before and worship ; no foregone conclusions to establish . We have no mental
promissory notes flyingr about waiting to be honoured ; no startling theories to uphold . We approach the consideration of the volume before ns with an open mind ; with a desire to enlighten if possible ; at anv rate with a
determination to deal justly , according to the light we possess . The author ' s reputation must be judged by the work be has already accomplished , and by what yet remains to be done . At present he stands on a htg-h eminence of fame
Whether he will maintain that position the future will disclose . But whether he does or not , Bro . Gould has already accomplished enough to take him into the first rank of Masonic writers , to warrant his name beino- handed
down to posterity , and to shed a lustre upon the Order which for him possesses so many attractions , ancl for which he has shown so much devotion . His task was voluntary it involved difficulties of no ordinary character , and yet
Bro . Gould seems to have gone about ifc with the unselfish , ness of a martyr , with the enthusiasm of a hero of truth No money likely to be derived from the sale of this History
can recompense the labour , time , and ability of the author . His reward will be in the future , when men will be able to take a broader view of his work .
It was hardly necessary for Bro . Gould to remind his readers that his sole aim was truth , although perhaps it was soothing to him to suggest to his critics to bear that fact in mind . Addressing the Deist Collins Locke wrote :
J' Believe it , my good friend , to love truth for truth ' s sake is the principal part of human perfection in this world and the seed-plot of all the other virtue ** . " A glance at the volume before us would at once show the author ' s honesty
of purpose . He shirks no difficulties , glosses over no apparent contradictions , and is evidently not afraid of making admissions when his judgment is satisfied , although his character for consistency might be in danger . The
strength of Bro . Gould is tempered by an extreme sensitiveness to criticism . He does not like being called an Iconoclast , nor does he approve of having attributed to him a policy of dynamite . We see nothing in the word or
phrase that need excite offence . A greater than he has been exalted for breaking the images of false gods , and if the weapons used have not always been the same , it is rather a compliment than otherwise to have selected the
most ^ destructive known to modern science . The main questions are—were the images false , and did the dynamite destroy more good than evil ? The answers to these
questions open np the whole subject , which cannot now be fully re-argued , bnt which must necessarily arise in some of its details as we proceed . To the charge of want of
History Of Freemasonry.*
reverence for antiquity or tradition Bro . Gould replies by quoting Sir George Cornewall Lewis , who says : " The same strict rules of evidence are applicable to historical composition which are employed in
courts of justice and in the practical business of life . " This is taken as the key-note of the author ' s method . Whither the method leads he must needs follow . Tradition can have no force where there is a written record , a
conclusion right enough in theory , but often wanting in practice . Not only must the record be preferred , but it must be interpreted upon the same principles that govern Counsel in estimating titles to property and the Advocate
in pleading . Sentiment can have no place beside the logic of facts , and if tradition cannot , brook the test of records , so much the worse for tradition , but not necessarily
for truth . The comprehensiveness of this theory includes a good deal more than mere historical accuracy . As an abstract proposition it is feasible , as a practical rule it is misleading and false . There are some written things that cannot be
proved , that have their origin in tradition , and yet are true . Were it not so there would be no faith , and without faith there could be no love The very essence of faith is belief , which often has to wait the confirmation of
tact . No doubt Bro . Gould intends his argument to apnly to historical celticism only , bnt it cannot be so limited . It is a question , too , whether there are nofc flaws in the canon which he has so elaborately tried to establish , whether he
has gathered the whole meaning of the numerous authors he has quoted . He says that validity of authorities is the measure of opinion and the condition of confidence , that it is just to acquaint his readers whence he derived
his information—whether from traditional , authentic monuments , original records , or memoirs of more ancient writers ; and that each historian , and indeed almost every separate portion of the words of each , must be estimated
apart , in order to arrive at a right and just conclusion , We have no doubt Bro . Gould has followed the above theories , laid down by such men as Isaac Taylor , Sir George Lewis and Dr . R . Henry , as far as he could ; whether he
has given the whole of the opinions of his authorities on any given subject so as to constitute them good guides is open to question . We have evidence that he is alive to contradictions when thoy tell in his favour , and it is a fair
inference that he weighed both sides when they were presented to him . Of the value of his judgment there may be difference of opinion . Bro . Gould refers to what he calls the contrary views held by Sir Thomas
Browne . That quaint writer wrote , in 1633 : " Mefchinks there be not impossibilities enough in relig ion for an actual faith . I love to lose myself in a mystery , to pursue my reason to an Miitwlo . I can answer ali the objections of
Satan and my rebellions reason with that odd resolution I learned of Tertullian , cerium est quia impossible est . 1 desire to exercise ray faith in fche difficultest point , for to credit ordinary and visible objects is not faith but
persuasion . " Twelve years later , in his " Inquires into V ulgar Errors , " Sir Thomas , we are told by Bro . Gould , lays it down , " that one main cause of error is adherence to authority ; another , neglect of inquiry ; and a third credulity . " If we were concerned in-defending- Sir Thomas Browne's
consistency , we should say ifc would require a very subtle argument to prove it otherwise by the apparent contradictions just quoted . Faith is the foundation of religion . Mundane matters are exposed to the abuses of authority , credulity ,
and neglect of inquiry . Sir Thomas Browne defines this distinction , which it wonld be well to bear in mind in discussing the subject of our Order . Freemasonry , if not a religion , is a religious system , and draws its inspiration
from the eternal . Bro . Gould is right in bringing to bear the test of inquiry , and in discounting credulity and authority when dealing with recorded statements about guilds ancl persons . But there is an esoteric value m
Freemasonry which he is apt to lose sight of , to the danger of becoming a mere Materialist . M . Renan , in his " Life of Jesus , " seems to have a truer conception of the office ot critic and historian . He says what is wanted is " Not
material circumstances , which it is impossible to verity , bufc the very soul of history ; what must be sought is not the petty certainty about trifles , it is the correctness of the general sentiment , the truthfulness of the
colourings-Again : " To make great sonls of the past live again , some share of divination and conjecture must be permitted . For " great souls " substitute " Freemasonry , " arid the comparison is complete . "For a great life is an organic whole , which cannot be rendered by the simple agg lotae-