THE BUILDER JUNE 1926

The Craft in the 18th Century
The "Moderns," 1717, and the "Antients," 1751
By BRO. ARTHUR HEIRON, England

(Continued)

THE members of Dundee Lodge, No. 18, or No. 9, as it stood on the
Register of the "Moderns," purchased in 1763 the freehold of a
Warehouse in Red Lyon Street, Wapping, and letting out the ground
floor and basement--at first for a school and later on as a general
store--utilized two rooms on the first floor for the purpose of
Lodge meetings, the smaller one being used as a Making Room and the
larger one being used as the formal Lodge Room, which rooms when 
not required for Masonic work were often let for the purpose of
public dances--to such an extent was this the practice that they
became known locally as the Wapping Assembly Rooms. The Lodge Room
was spacious and well adapted for a ball, being 44 feet long by 25
feet wide and 15 feet high. The author of Multa Paucis describes
the building as Dundee Masons' Hall, Wapping, thus the Dundee
Lodge, No. 9, must have had quite a vogue in those days and been
well known in that neighborhood. The Lodge Room was always well
furnished, for in 1754 the paraphernalia was insured from loss by
fire in the Union Fire Office for 200 pounds -- which was increased
to 300 pounds in 1777--whilst the Freehold building in Red Lyon
Street was insured for 800 pounds in 1763 in "Hand-in-Hand" Fire
Office, and in 1810 the building and contents belonging to the
'Dundee' Lodge, No. 9 at Wapping were insured for no less than
2,000 pounds in the Sun Fire Office. By way of contrast the late
Henry Sadler informs us that the only paraphernalia possessed by
the Grand Lodge of the Moderns in 1766 was a sword, possibly a
Bible, a jewel or two and two books of records; but that it had
neither regular furniture, jewels nor habitation; thus it was
scarcely worth while insuring these from fire! In 1763 two
oil-lamps were purchased to illuminate the entrance to the Lodge
Room and on dark winter nights--especially when a public ball was
in progress--the building must have been very conspicuous, and it
is obvious from his own statements that Bro. Laurence Dermott was
well acquainted not only with the exterior of the building in which
the Dundee Lodge met from 1763, but also was well informed as to
certain private features of the Ritual gained either from personal
experience or else from stories received from visitors to the
Lodge.

"HEARTY COCKS" AND "GOOD FELLOWS"

These were the jovial expressions by which Dermott described his
opponents the Moderns when writing about their Masonic doings in
1764. In his capacity of Grand Secretary of the 'Antients,' he
apparently felt that he was quite entitled to try and enhance the
prestige and fortunes of that society by deriding and attempting to
depreciate his rivals. It would almost appear, however, that he
felt some little compunction in the matter and was rather uneasy as
to whether his statements were too severe and might be considered
unfraternal and not evincing a truly brotherly spirit--at any rate
he adopted a very apologetic tone when he first opened fire upon
those who were (after all) only conducting their Masonic life under
the express authority and sanction of the Mother Grand Lodge of the
world. The following is how he commences what he considered was his
exposure:

"AHIMAN REZON [1764]

In the 2nd Edition of this book on p. xxiv, Dermott in his "Address
to the Reader" states:

"Gentlemen and Brethren:--

"Several eminent Craftsmen residing in Scotland, Ireland, America,
and other parts both abroad and at home, have greatly importuned me
to give them some account of what is called modern masonry in
London," and then says

"I cannot be displeased with such importunities because I had the
like curiostly myself about 16 or 17 years ago [the 1800 Edition
says "in 1748"] when I was first introduced into that Society."

[Note.--Dermott here tells us that--though Made a Mason in Ireland-
-he himself joined a Modern Lodge on his arrival in London,
consequently he was well able to discuss the differences in their
Ritual as compared with that of the Antients.] To show, however,
that he had no real ill feeling in the matter, he then proceeded to
say:--

"However, before I proceed any farther concerning the difference
between antient and modern, I think it my duty to declare solemnly
before God and man that I have not the least antipathy against the
gentlemen members of the modern society, but on the contrary, love
and respect them, because I have found the generality of them to be
hearty cocks and good fellows (as the bacchanalian phrase is) and
many of them I believe to be worthy of receiving every blessing
that good men can ask or heaven bestow, I hope that this
declaration will acquit me of any desire of giving offence,
especially if the following queries and answers be rightly
considered."

After which followed certain "Questions" and "Answers" seeking to
prove that Masonry as practised by the Antients was more correct
and genuine than that favoured by the 'Moderns.'

GENTLEMEN OF AMERICA [1764]

It is very interesting to note that Dermott states that he gives
his information "to satisfy the importunities of my good Brethren
(particularly the Right Worshipful and very worthy Gentlemen of
America) who for their charitable disposition, prudent choice of
members and good conduct in general deserve the unanimous thanks of
the masonical world." The Grand Secretary of the 'Antients' appears
therefore to have had some excellent friends amongst the brethren
who were then practising Freemasonry in the Lodges working in the
American colonies. Please note that in any quotations in this
article taken from 'Ahiman Rezon' the italics have been inserted by
the present writer.

Dermott then proceeds to explain to his readers a matter that only
those who were in the habit of attending the Dundee Lodge could
possibly be familiar with, for he actually refers to a very
prominent feature of their ceremonies. On page xxxii of the same
Ahiman Rezon, Dermott states:

"I have the greatest veneration for such implements as are truly
emblematical or useful in refining our moral notions, and I am well
convinced that the custom and use of them in lodges are both
antient and instructive, but at the same time I abhor and detest
the unconstitutional fopperies of cunning avaricious tradesmen,
invented and introduced amongst the Moderns with no other design
but to extract large sums of money, which ought to be applied to
more noble and charitable uses."

He then proceeds to tell his audience that the item that offended
his Masonic taste--and which he consequently "abhors and detests"--
is none other than the symbol of the "Master's authority to Rule
his Lodge", for he says, referring to the "Sword of State":

"There is now in my neighborhood" [that means, near Tower Hill,
London, E.,--where he carried on the business of a Wine Merchant--,
but in his 3rd Edition of 1778 he is more explicit for he there
says "There is now in Wapping," [meaning thereby "There is now in
the Dundee Lodge, No. 9, at Wapping"] "a large piece of iron scrole
work, ornamented with foliage, &c. painted and gilt (the whole at
an incredible expense) and placed before the Master's chair, with
a gigantic sword fixed therein, during the communication of the
members, a thing contrary to all the private and public rules of
Masonry; all implements of war and bloodshed being confined to the
lodge door, from the day that the flaming sword was placed in the
East of the garden of Eden, to the day that the sagacious modern
placed his grand sword of State in the midst of his Lodge."

The following extracts furnish ample proof that this "Gigantic
Sword" that so offended the Masonic principles of Laurence Dermott
in 1778 [and also as far back as 1764] belonged to the Dundee
Lodge, No. 9.

EXTRACTS FROM TREASURER'S CASH BOOK

1761, June 26. "By Cash pd. Bro. Gretton--

for Repairing Ye Sword, etc." --        10. 19. 0 
Aug. 13. "Paid Bro. Stevens his Bill--
for Ye Iron for Ye Sword"    --         15. 15. 0 
do "Paid Bro. Noy's Bill Painting do"    3. 10. 0
                                        30.  4. 0

Now, Bro. Henry Gretton, a jeweler was our R. W. M. in 1760 (he was
referred to in the Minutes of G. L. of 28th Jan., 1767, see later
on), whilst Bro. Thomas Noy, a painter, was Master in 1765.

The suggestion of Bro. Laurence Dermott is that these two "cunning
avaricious tradesmen" had compelled their Mother Lodge to purchase
this sword and iron stand and have it gaily painted merely to
extract monies from their brethren that should have been devoted to
charity; but as we had 59 members and the total income of the Lodge
in 1761 was 114 pounds the brethren were well able to bear the
expense--although it must be admitted that 30 pounds was a large
sum in those days. However, in order to rebut Dermott's suggestion
that this money was wasted and could have been better applied in
charity, it may be here stated that the annals of the Dundee Lodge
give ample proof that "Relief" was constantly voted at "Lodge
Nights" in sums varying from 1 1s. Od. to 5 5s. Od. in many cases
to applicants who were not even members of the Lodge. The brethren
also granted donations towards the funerals of their poorer
members, whilst certain brethren--who became incarcerated in prison
for debt-- were also relieved; a few items by way of illustration
are here mentioned.

EXTRACTS FROM THE RECORDS OF LODGE, NO. 9

1759, Dec. 27. "Paid into the hands of Sir Joseph Hankey & Co.
[Bankers] for the Widows and Orphans of those slain at Minden and
Quebec," "Paid towards Clothing the French Prisoners," "Pd.
Advertising the 2 last Donations,"

[The above incident refers--inter alia--to the capture of Quebec
from the French by Major-Genera James Wolfe on the 13th Sept.,
1759, when--in the moment of victory--he fell mortally wounded on
the heights of Abraham. The surrender of Montreal soon followed and
with it all the Province of Canada. There must have been some
special need here for assistance for Dr. Samuel Johnson in 1760--to
help the cause -- wrote an "Introduction to the Proceedings of the
Committee for Clothing the French Prisoners."]

1762. "Pd. Br. Harrison for his Trouble to get
Br. Bride into Greenwich Hospital";              2. 2. 0
1762, Mar. 11. "Recd. Cash of Bro. Halley 
Borwick, his Donation for the Benefit of Poor 
Brothers of this Lodge,"                         2. 2. 0
1766, Feb. 10. "Pd. as a gift to Jos. Hankey 
& Co. for the sufferers at the Great Fire in 
Barbadoes,"                                      30

[A subscription list was opened in the Lodge, 30 members
subscribing this 30 pounds; we do not read of similar generous
gifts on the part of the Antients !]

1767. "Br. Croke having been previously helped, was Relieved with
1. 1. 0 on his promise of never troubling this Lodge again."

do. Mch. 26. "2. 2. 0 to be sent to the Quarterly Comm. the Master
to have the Use of the Jewels." 
1774, Nov. 24. "Bro. Peter Batson now a Prisoner in the Marshalsea
relieved with 2 guineas."
1783, Feb. 27. "Br. Sandwell being now a Prisoner in the King's
Bench was relieved from this Lodge with 2. 2. 0."
1807, Feb. 12. "A Petition was read from Br. Cathro, confined in
H.M. Goal of Newgate for Debt from Misfortunes in trade to be
Relieved with 2 guineas."

A MASONIC SYMBOL

But the real answer to Bro. Dermott's accusation, however, is that
our Sword of State thus exhibited in open Lodge--fixed by its hilt
in a massive wrought Iron Stand which was suitably painted and
decorated with foliage in gilt--was merely used by our Brethren as
a symbol of the absolute authority of the R.W.M. to Rule over his
Lodge. This Sword--still extant--is a handsome weapon,
double-handed with blade 38in. long, the hilt 10in., while the
guard is 9 1/2 in. wide. The identity is absolute--No. 9 was then
the premier, practically the only Modern Lodge at Wapping--an on
one side of the blade, near the hilt, are the words "Dundee Arms
Lodge, Wapping, No. 9." [Note.--In 1761 when this sword was bought
and renovated, the Lodge met at the Dundee Arms Tavern.] The
symbols marked on the blade are chiefly of a martial character,
consisting of swords and flags:--in several places the initials
"G.R." appear on the flags, and as the sword was damascened in 1761
these clearly refer to King George III. [It was thanks chiefly to
assistance kindly rendered by Bro. W. J. Songhurst, P.G.D. (the
erudite Secretary of the 'Quatuor Coronati' Lodge) that the writer
was enabled in 1918 to identify this interesting relic of our
Masonic past; Bro. Songhurst was also the first student to draw my
attention to some of the weird statements in Ahiman Rezon which
thereby led to the preparation of this paper.] This sword--which
was used as a tyler's sword from 1835 to 1918--is now kept for
better preservation in a mahogany box, presented on 4th Nov., 1919,
jointly by the writer of these notes and by another P.M. of the
Lodge. This rare Masonic curio is therefore a direct connecting
link with the inner life of an old Modern Lodge, thus severely
criticized by Bro. Laurence Dermott in 1764 and 1778.

OTHER SWORDS OF STATE

Various other old Lodges also owned swords and stands which were
used in a similar manner. An old Yorkshire Lodge [Const. 1793]
still possesses and makes use of a 'Flaming Sword'--fixed in a
wooden stand placed on the right side of the W.M.'s Pedestal,--
which remains with its naked blade uplifted during the whole time
the Lodge is at Masonic labor. Bro. Welsford, P.A.G.St.B. informs
me that in 1923, two 'Flaming Swords' [also with naked blades fixed
upright side-by-side on a stand] were placed near to the Master's
chair during the working of the ceremonies in two old Lodges in the
North of England; clearly relics from the days of old.--It is
really difficult to understand the merit of Dermott's objection to
the use of a sword in Lodge in 1761. It was the continuance of a
well known custom, for we are told that at the Grand Lodge Feast
held at Merchant Taylor's Hall on 24th June, 1724:-- "In the
Procession round the Table, there preceded the Grand Master The
Sword carried by the Master of the Lodge, to which the Sword
belonged."

In 1731, the Grand Master [the Duke of Norfolk] presented Grand
Lodge "with the old Trusty Sword of Gustavus Adolphus, King of
Sweden, which was ordered to be the Grand Master's Sword of State
for the Future"; and this sword is still borne by the Grand
Sword-bearer before the Grand Master, or his representative at all
meetings of Grand Lodge, and during the entire proceedings it is
laid--in its scabbard--on the altar before the Grand Master.

The Lord Mayor when attending the city churches in his official
capacity, used also to be attended by his Sword-bearer, carrying
the civic Sword of State, which was fixed by the side of his pew
(in special sword rests) during divine service. This old custom is
still observed provided the sword-rests are extant; the blade,
however, is now safely ensconced in its scabbard. 

Bro. Dermott's criticism on this point seems therefore to be idle
and captious for it can be safely asserted that the brethren of the
Dundee Lodge committed no breach of Masonic law or custom when they
thus symbolically used their 'Sword of State' in 1764.

"DRAWING THE LODGE ON THE FLOOR" [1764]

Immediately following his reference to our 'Sword of State' Dermott
proceeds to cast ridicule on another old custom [viz., that of
'Drawing the Lodge on the Floor, in chalk and charcoal'] which had
been practiced by the Moderns certainly since 1726--doubtless
earlier still--and was a regular feature of the Ritual in the
Dundee Lodge from 1748 to 1812. In 1764--when Dermott wrote his
remarks--the tyler, on the Lodge nights when a candidate was made
a Mason (previous to the ceremony) invariably drew the Lodge on the
floor in chalk and charcoal, receiving for such work a special fee
of 2s. 2d. for each making, so Dermott's statement that the tyler
sometimes received "ten or twelve shillings" for thus "Drawing the
Lodge" when four or more candidates were made at a time is
substantially correct. To the writer, however, the sarcastic way in
which this portion of the ceremony was referred to by Dermott seems
rather like "playing to the gallery," his object clearly being to
bring the Moderns and their Ritual into ridicule; his remark as to
the "two sign posts" thus 'Drawn upon the floor' of course alludes
to the emblems of the two Masonic columns, marked and described as
"J" and "B" in accordance with instructions received from the Grand
Lodge of the Moderns.

"JAMAICA RUM AND "BARBADOES RUM

The following are Dermott's own words in his Ahiman Rezon [2nd
Edition, 1764] p. xxxii:-- 

"Nor is it uncommon for a tyler to receive ten or twelve shillings
for drawing two sign posts with chalk &c and writing Jamaica (rum)
upon one, and Barbadoes (rum) upon the other, and all this (I
suppose) for no other use than to distinguish where these Liquors
are to be placed in the Lodge."

Such an ironical statement--especially proceeding from a wine
merchant--seems not only in bad taste but rather overdrawn, and it
makes one wonder as to whether at this period the Antients in their
Assemblies --when they made a Mason--used themselves to draw the
Lodge in chalk and charcoal or did they instead instruct their
candidates as to the symbols of the Craft by means of the actual
working tools of the Craft or by emblems depicted on a floor cloth,
or did they leave them still in ignorance on such vital and
important matters ?

A few extracts from the Cash Books of No. 9

1749. "Pd Tyler and Drawer"... ... ............... 2. 0 
1764. "Pd Cash to the Tyler" ... ............... . 2. 2 
1795, Apl. 9. "Pd Tyler's Fees for 4 Makings" ....10. 0 
1799, Aug. 8. "Pd. Br. Mills ,'[Tyler] for Form
ing 6 Lodges"                                     15. 0

A LITTLE LEWIS AND CAPSTAN

Dermott in the same Ahiman Rezon [p. xxxii] again seems to try and
invent an excuse to poke fun at his opponents, for he dilates as
follows:

"And it is pleasant enough to see sixty or seventy able men about
a little Lewis and Capstan etc, erected upon a mahogany platform
(purchased at an extravagant price) all employed in raising a
little square piece of marble, which the weakest man in the company
could take between his finger and thumb and throw it over the
house."

Here Dermott is ridiculing the practice the Moderns had of
exhibiting the Perpend or Perfect Ashlar on a tripod placed on the
S.W.'s pedestal. It is interesting to note that the following
extracts taken from the records of Lodge, No. 9, show that in 1746
our Brethren possessed one of these items that so aroused the
satire of the Grand Secretary of the Antients. This appears from a
list of paraphernalia;

1746. "1 Triangle with Blocks, Lewis, Crabb, etc, 2 Stones, and 1
Marble Block."

The 'Old Dundee' Lodge, No. 18, still possesses and uses regularly
at its Lodge Meetings a very old and similar tripod (made of brass)
erected on a mahogany platform, perhaps the original that was
purchased in 1746. It may even possibly be the actual article that
so offended Dermott in 1764 ! Bro. Songhurst in 'A.Q.C.,' Vol.
xxxv, p. 82, also calls attention to the fact that Dermott
ridicules the 'Moderns' for using such apparatus.

1754, Apl. 11. Resolved that "A New Pel pend Ashler Inlaid with
Devices of Masonry valued at 2. 12. 6 be purchased."

It is perfectly clear that the Lodge "at Wapping" referred to in
1764 by Laurence Dermott was the 'Dundee' Lodge, No. 9, for it met
there from 1739 to 1820 (a period of 80 years) and was practically
the only Lodge in that neighborhood at that date.

"APRONS ' [CIRCA 1717?]

Dermott in the same book, p. xxxi, has now a far more serious
charge to make against the Moderns for he there says (speaking of
the period soon after the Grand Lodge of 1717 was Constituted):

"It was proposed" [i.e., by the Moderns] "that no brother (for the
future) should wear an apron. This proposal was rejected by the
oldest members, who declared, that the aprons were all the signs of
masonry then remaining amongst them and for that reason they would
keep and wear them." [Dermott here suggests that the motive of the
Moderns was that they objected to appearing as Mechanics or as
Operative Masons; he adds, however, the following statement] "It
was then proposed, that (as they were resolved to wear aprons) they
should be turned upside down in order to avoid appearing
mechanical. This proposal took place and answered the design, for
that which was formerly the lower part was now fastened round the
Abdomen, and the bib and strings hung downwards, dangling in such
a manner as might convince the spectators, that there was not a
working Mason amongst them. Agreeable as this alteration might seem
to the gentlemen, nevertheless it was attended with an ugly
circumstance; for in traversing the lodge, the brethren were
subject to tread upon the strings, which often caused them to fall
with great violence, so that it was thought necessary, to invent
several methods of walking, in order to avoid treading upon the
strings."

The third edition of Ahiman Rezon [1778] contains the following
foot note:

"After many years observations on those ingenious methods of
walking up to a brother &c, I conclude, that the first was invented
by a Man grievously afflicted with the Sciatica. The second by a
Sailor, much accustomed to the rolling of a Ship. And the third by
a man, who for recreation or through excess of strong liquors, was
wont to dance the drunken Peasant."

Are we to take Dermott seriously ? If so, it may well have been
that a few Lodges--or perhaps only a few members of such Lodges--
consisting of men of exalted rank or dignified professors in art
and literature, might have--at first--declined to wear a garment
that (even although only intended as a symbol) might affect their
pride, in that they should even be asked temporarily to wear an
apron--often soiled by stains of 'porter' or 'punch'--in such a way
that in daily life would only be used by an Operative Mason; they
may have fairly argued that being merely Speculatives they ought to
be absolved from what to them may have appeared an indignity.
However, we have no certain knowledge on this point but such a
custom certainly was not prevalent and it is clear that the Dundee
Lodge,--consisting of many tradesmen engaged in nearly every
description of business life--was not one of the offenders, if so,
we should expect that Dermott would again have singled it out by
way of example as he certainly did concerning two or three of his
other objections. The records of the Dundee Lodge contain many
items proving that aprons were constantly bought for the use of its
members and also that the Lodge itself--when required--was often
"New Cloathed" with fresh aprons at the cost of the Lodge funds.
This is evidence that our ancient brethren wore their aprons
seriously and in accordance' with the custom of the old Operatives;
a few illustrations are here given.

Extracts from the Minutes of No. 9

1750, Sept. 13. Bro. Lane proposed "That the Box in which we
formerly put our Aprons in should be given to the Maid Servant of
this House [i.e. The Dundee Arms Tavern, Wapping], 2nd by Bro.
Banson, 3rd, 4th and 5th."

1752, Dec. 14. Bro. Lane's proposal for "New Cloathing the Lodge
carried in the Affirmative." 

Dec. 28. "That Ye Past Masters' and Ye Secretary's Aprons be
lined."

1755, Apl. 10. "That a convenient Nest of Boxes be provided to hold
the Aprons in an Alphabetical Order and that the Master and Wardens
procure the same."

1764, Nov. 22. Resolved "That this Lodge be new Cloathed with
Aprons"; "That the Past Master of this Lodge have Aprons bound with
the same Ribbon as they wore their Meddals."

Extracts from the Cash Books

1755. "Paid for 2 Doz . Aprons" [1s. 4d. each] ...     1.  12.  0

1764. "Pd. for Gold Fringe for the Stew-
ard's Apron" ... ... ... ........ ....... ........          2.  6

(To be concluded)

