DISCOURS

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PRONONCÉ

SUR LA TOMBE DE

SIR WILLIAM SIDNEY SMITH,

AMIRAL DE LA FLOTTE ROUGE D'ANGLETERRE,

Lors de ses obsèques, dans le cimetière de l'Est, à Paris, le 29 Mai 1840,

PAR M. CAILLE,

Avocat à la Cour Royale de Paris.

Messieurs,

Invité depuis quelques instans seulement, par la famille de l'Amiral William Sidney Smith, á exprimer de justes regrets sur sa tombe, je ne puis apporter qu'un bien faible tribut d'admiration à sa mémoire, surtout après l'éloge que vient de prononcer au nom de l'Ordre du Temple, dont cet illustre Anglais était le régent, l'un des dignitaires de cet ordre, et lorsqu'une notice historique de sa vie vous a été présentée par l'un des litterateurs les plus distingués de la France.

L'histoire transmettra à la postérité les exploits du célèbre marin, de l'habile négociateur, du généreux philanthrope, dont nous déplorons la perte. C'est exclusivement sous le rapport moral et philosophique que j'essaierai de vous retracer quelques épisodes de sa carrière entièrement consacrée au bonheur de ses semblables, et l'influence politique qu'il exerça sur les états, avec lesquels il fut mis en rapport par son gouvernement.

Sidney-Smith, comme vous le savez, comptait déjà dix-huit années de services militaires distingués, lorsque, à l'âge de trente-quatre ans, il fut chargé par le ministère Anglais, en qualité de commodore, de la station maritime del'Archipel du Levant, en 1798; c'est-à-dire à l'époque de la conquête de l'Egypte, par l'armée de la république Française, sous les ordres du général Bonaparte.

Je ne vous peindrai pas sa lutte héroïque avec le géant du siècle, à Saint-Jean-d'Acre, dont il fit lever le siège après soixante jours de tranchée: je me hâte de vous signaler un service qui devait être incalculable dans ses conséquences politiques, et que Sidney-Smith rendit à la sublime Porte, dont il releva le courage par ses succès: il sut profiter du crédit obtenu par sa victoire de Saint-Jean-d'Acre, auprès du sultan Selim III, et de Kléber, général de l'armée Française en Egypte, depuis le retour de Bonaparte en France, pour négocier le fameux traité d'El-Arich, du 24 janvier 1801, traité qu'il considérait comme le préliminaire de la paix entre les puissances belligérantes. Il y stipula que l'armée française évacuerait l'Egypte, avec armes et bagages, et serait transportée en France.

Sidney-Smith signa ce traité avec les pleins pouvoirs du ministère Britannique, dont il était revêtu: le grand-visir et le général Kléber le signèrent, au nom de leurs gouvernemens respectifs.

Je ne puis trop insister, messieurs, sur cette époque où Sidney-Smith arbora l'olive de la paix entre trois camps ennemis; il avait prévu les nouvelles destinnées de la France, et sa haute sagesse avait préféré de traiter avec elle, dans l'intérêt de la Sublime Porte, et de gouvernement Britannique lui-même, et surtout dans l'intérêt de l'humanité, plutôt que de courir la chance faillible des combats.

Mais le ministère Anglais, qui ne lui avait donné qu'à regret des pouvoirs et des instructions pacifiques, informé que l'armée du grand visir était forte de 80,000 hommes, tandis que celle de Kléber ne l'était que de 8000, crut l'occasion favorable d'anéantir la puissance Française en Egypte, il refusa de ratifier le traité d'El-Arich, et osa donner l'ordre à l'amiral Keith d'exiger que l'armée Française mît bas les armes et se rendît prisonnière de guerre. Sidney-Smith fut profondément affligé de cette violation des lois de la guerre et du droit des gens.

Dés-lors les hostilités recommencèrent. L'armée Française combattit avec ce sentiment de l'indignation qui décuple le courage: elle défit entièrement l'arméeottomane á Héliopolis. Le grand-visir, qui la commandait, ne dut son salut qu'à la fuite, en laissant aux vainqueurs ses bagages, et un immense butin.

Ce ne fut q'une année après cette victoire que l'Egypte fut rendue aux Turcs, par le traité d'Amiens, de 1802; tandis qu'ils l'auraient recouvrée, sans de nouvelles pertes, dès 1801, si le traité de Sidney-Smith eût été ratifié, comme il aurait dû l'être, puisqu'il n'avait fait que se conformer strictement aux instructions de son gouvernement.

Vous connaissez, messieurs, la brillante réception qui fut faite à Londres, à Sidney-Smith, lors de son retour dans sa patrie, en 1802; il y fut accueilli avec le plus grand enthusiasme; le surnom deDieu marinlui fut décerné par le peuple. La ville de Rochester s'empressa de l'élire pour son représentant au Parlement, où il siéga dans les rangs de l'opposition, entre Shéridan et Fox.

J'appellerai votre attention sur un autre genre de services rendus à la nation Ottomane, par Sidney-Smith. Pendant son séjour à Constantinople, il avait acquis une grande influence sur Mahmoud-Kan II, qui, en 1808, succéda au sultan Mustapha IV, son frère. Sidney-Smith, par ses conseils, a puissamment contribué aux importantes révolutions politiques que Mahmoud-Kan II a introduites dans ses états, et notamment à la charte constitutionnelle que sous le titre de Hatti-Shériff de Gulaneh, cet immortel sultan a donnée au peuple Ottoman, charte dont le vice-roi d'Egypte, Méhémet-Ali, vient d'ordonner l'application, pour la révision de l'horrible procès intenté, dans la ville de Damas, par le fanatisme de secte, contre d'honorables Juifs, faussement accusés du meurtre d'un prêtre catholique.

Il est un plus grand service encore rendu a l'humanité, et auquel Sidney-Smith a eu la gloire de participer très-activement, c'est l'abolition de l'esclavage, dans toutes les colonies de la Grande-Bretagne. Grâce a l'ascendant irrésistible de l'opinion publique, les gouvernemens de l'Europe seront forcés d'imiter ce sublime exemple, et de proscrire irrévocablement cet abominable trafic d'hommes, arrachés a leur patrie, pour être vendus, comme un vil bétail.

Je ne dois pas oublier que, dès l'année 1817, Sidney-Smith infatigable dans son dévouement a l'humanité, avait établi, a Londres et a Paris, une association anti-pirate, dont l'objet était de faire cesser la traite des blancs, exercée impunément, en présence de l'Europe civilisée, par les corsaires d'Alger, de Maroc et de Tunis.

Dans les dernières années d'une vie illustrée par tant d'actes mémorables, Sidney-Smith s'occupa de la recherche des moyens de sauvetage, pour les navires exposés aux tempêtes de la mer. Il a eu l'honneur d'être dans cette découverte l'un des inventeurs qui out le plus approché de la solution du problème de la garantie contre les naufrages.

Telle a été, messieurs, la carrière de Sidney-Smith, promu successivement à tous les grades de la marine, et jusqu' à celui d'Amiral de la Flotte Rouge d'Angleterre, que lui conféra le roi Guillaume IV; il a été de plus décoré de tous les ordres des souverains de l'Europe, en reconnaissance des nombreux services qu'il leur a rendus.

A la vue du triste cercueil, qui contient les restes de Sidney-Smith, nous bornerons-nous au stérile récit de ses nobles actions? Non, messieurs. Le vénérable évêque de l'église Anglicane, qui préside avec tant de dignité, à ces funérailles, vient d'invoquer, dans sa prière, le texte de l'Evangile, sur l'immortalité de l'âme, qu'il me soit permis d'ajouter à cette révélation du Christianisme, que les progrès de la science out démontré cette vérité, sans lui faire rien perdre du charme de l'espérance.

En effet, dans ce cercueil, que la tombe n'a point encore dérobé à nos regards, que reste-t-il? Des débris d'organes inanimés. Mais ces nerfs, cette membrane qui les enveloppa, cette pulpe cérébrale qui les pénétra, qu'étaient-ils? de la matière! Ah! de ces organes matériels, à la Sensation, il y a un abîme! Et de la Sensation à la Pensée, un nouvel abîme! Elle est donc immatérielle, cette Pensée, qui distingue si éminemment notre espèce, des autres êtres organisés!

N'est-ce pas la Pensée qui créa les arts et les sciences, qui, s'élevant jusqu'à la cause première, terme de ses conquêtes, y découvrit la Divinité, dont elle établit le culte universel, comme le plus puissant mobile de la civilisation?

Combien n'est-il pas consolant, au milieu des parens et des nombreux amis qui entourent cette tombe, d'y professer, d'y confirmer le dogme de l'immortalité de l'âme, et de pouvoir y proclamer que Sidney-Smith n'est pas mort tout entier?

Oui, messieurs, le principe intellectuel qui nous anime, est incontestablement un être, et cet être est immortel. Pourrait-il donc s'anéantir, quand les organes matériels de nos corps sont eux-mêmes éternels dans leurs élémens?

L'orateur qui vient de retracer avec tant de talent, la carrière de l'illustre Amiral, vous a signalé la restitution des cendres de l'empereur Napoleon a la France, par le gouvernement Britannique, comme un gage de la parfaite harmonie, heureusement rétablie entre les deux nations. Je partage ce favourable augure, et tel fut le vœu le plus intime de Sidney-Smith, qui ne cessa de répéter que la civilisation du monde tenait essentiellement à l'alliance de la France et de l'Angleterre.

A l'aspect des restes de Napoléon, traversant l'Océan pour recouvrer un tombeau dans sa patrie, j'aime à prévoir que les restes de Sidney-Smith seront pareillement réclamés par son gouvernement, et qu'à leur tour, ils traverseront la mer, pour être déposés à Westminster, dans le lieu consacré à la sépulture des rois et des reines, ainsi qu'à celle des grands hommes de l'Angleterre.

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OF THE

HISTORY AND POSSESSIONS OF THE ORDER

IN IRELAND.

The Order of Knights Templars was introduced into Ireland about the year 1174, by Richard, surnamed Strongbow, Earl of Pembroke, or Strigul. A Priory was founded by him in that year, under the invocation of St. John the Baptist, at Kilmainham, in the County of Dublin, for Knights Templars, (see Archdall's Monasticon Hibernicum, pages 222 et seq.) and King Henry II. granted his confirmation. Hugh de Cloghall was the first Prior, and enjoyed that office till about the year 1190. The noble founder had enfeoffed the Prior in the whole lands of Kilmainham; and dying in 1176, was interred in Christ Church. The two Orders of Knights Templars and Hospitallers were confirmed the same year. After this, Hugh Tirrel bestowed upon the Prior of this hospital the lands of Chapel-Izod and Kilmehanock, "free from all secular services and burthens, with all liberties and free customs, in wood and open country, in meadows and pastures, in roads and paths," &c. &c.

Kilmainham continued to be the Grand Priory or Preceptory of the Templars, till their suppression in 1312; and the Superior of the Order, according to Sir James Ware, sat in the House of Peers as a Baron, a privilege enjoyed, as regarded the military orders, only by the Grand Priors of Kilmainham for the Templars, and of Wexford for the Hospitallers. He is styled by Archdall, quoting different ancient records, sometimesPrior, and sometimesMaster, as in the case of Maurice de Prendergast, 1205 and 1210; sometimesPreceptor, as "D. Walens, Preceptor of the Templars, 1247;" sometimesGrand Master, as "1266, Robert was Grand Master of the Templars in Ireland this year." In 1288, we find "William Fitz-Roger wasPriorthis year, and Thomas de ThoulouseMasterof the Templars;" in 1296, "Walter le Bachelour wasMaster, and William de Rosse wasPrior, who the same year was made Lord Deputy of Ireland." He continued in these offices till 1302, when he was made Chief Justice; and appears in this year also to have preferred his complaint against the sheriff of Dublin for an illegal seizure, as "theMasterof the Templars." And in 1309, Gerald, son of Maurice, Lord of Kerry, is spoken of as "the lastGrand Priorof the Order."

The subordinate governors of the Order appear to have been styled indiscriminately Preceptors or Commanders; and their castles or estates Preceptories or Commanderies. These were (according to Ware and Archdall) at Clontarf, in the county of Dublin, founded in Henry II.'s reign, as it is supposed by the Nettervilles; St. Sepulchre, in the city of Dublin or its suburbs, near the place where the Archbishop's palace stands; Kilsaran, in the county of Louth, founded in the 12th century by Maud de Lacie; Kilbarry and Killure, theone about a mile and a half from Waterford, and the other two miles east of that city, in the county of the same name, both founded in the 12th century, the founders unknown; Crooke, in the harbour of Waterford, four miles east of the city, founded in the 13th century, by the Baron of Curragmore; Clonaul, in Tipperary, as also one at Thurles, in the same county, where a castle now standing was, according to the tradition of the country, for no record exists, the castle of the Knights Templars; Teach-Temple, or Temple House, in the county of Sligo, founded in the time of Henry III.; Mourne, in the county of Cork, founded in the reign of King John, by Alexander de Sancta Helena; Killergy, or Killarge, in the county of Carlow, "founded in the reign of King John, by Gilbert de Borard, for Knights Templars, under the invocation of St. John the Baptist; Kilclogan, in the county of Wexford, founded in the 13th century by the family of O'More, which appears to have had a large estate attached to it, from the report made in the thirty-second year of King Henry VIII., quoted by Archdall, page 748; and Dundrum, in the county of Down, where is a strong castle, now in ruins, said to have been built by Sir John de Courcy."

All these Commanderies and Preceptories were, together with the Grand Priory of Kilmainham, granted on the abolition of the Order, to the Knights of St. John of Jerusalem, in whose possession they continued till the dissolution of monasteries in the reign of King Henry VIII.

It may not be uninteresting to add the account of Archdall regarding the circumstances which attended the persecution and attempted destruction of the Orderin Ireland.

"In 1307, Walter de Ewias, or de Aqua, being Prior, the King (Edward II.) transmitted to John Wogan, Justiciary of Ireland, the order made for the suppression of the Knights Templars in England, on the Wednesday after the feast of the Epiphany, enjoining him to have it executed in Ireland without delay, and before the rumour of what was done in England could reach this kingdom. The mandate was accordingly obeyed, and on the morrow of the Purification the Templars were everywhere seized."

"1309. The King, by writ, dated September the 29th, did further command the said Justiciary to apprehend, without delay, all the Templars that had not yet been seized, and them safely to keep in the Castle of Dublin, together with those who had been before apprehended."

"1311. On the petition of Henry Danet, or De Tanet, the late Master of the Templars, and the other members of that Order, the King, by writ, dated December 4th, did grant for their support the manors of Kilclogan, Crooke, and Kilbarry."

"1312. This year, on the morrow of St. Lucia the Virgin, the moon appeared variously coloured, on which day it was finally determined that the Order of Knights Templars should be totally abolished."

"The trial of the Templars was conducted with great solemnity in the city of Dublin, before Friar Richard Balybyn, minister of the Order of the Dominicans in Ireland, Friar Philip de Slane, lecturer of the same, and Friar Hugh St. Leger. Amongst other witnesses against the Knights, were Roger de Heton, Guardian of the Franciscan Friars; Walter de Prendergast, their lecturer; Thomas, the Abbot; Simon, the Prior of the Abbeyof St. Thomas-the-Martyr, and Roger, Prior of the Augustinian Friary in Dublin. The depositions against the Templars were weakly supported, yet they were condemned; but more indeed through blind compliance with the prevailing practice throughout other parts of Europe, than any demerits being proved against their persons. Their lands and possessions of every kind were bestowed upon the Knights of St. John of Jerusalem by the Pope, which grant was confirmed by the King, who at the same time entered a protest of his rights against the assumed power of the Pope."

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KING JAMES THE IV. OF SCOTLAND,

CONFIRMING GRANTS BY KINGS MALCOLM IV., ALEXANDER II.,

ALEXANDER III., JAMES II., AND JAMES III., TO THE

KNIGHTS OF THE HOSPITAL AND TEMPLE.

Jacobus Dei Gracia Rex Scotorum.Omnibusprobis hominibus tocius terre sue clericis et laicis salutem.Sciatisnos quasdam cartas et euidentias per quondam nostros illustrissimos predecessores Scotorum reges factas et concessas Deo etSancto Hospitali de Jerusalem et Fratribus Eiusdem Militie Templi Salomonis, videlicet, CARTAM confirmacionis quondam serenissimi patris nostri cuius anime propicietur. Deus factam super carta confirmacionis quondam aui nostri Jacobi Secundi regis Scotorum in qua inseruntur quatuor carte quondam predecessorum nostrorum Malcolmi et Alexandri Scotorum regum facte dicto Hospitali de Jerusalem, nunc Torfiching nuncupat. ac ffratribus eiusdem de nonnullis elemosinis terris toftis libertatibus tholoneis consuetudinibus in empcionibus et vendicionibus qualitercunquecontingen. amerciamentis et priuilegiis ac super feodo et forisfactura suorum libere tenencium ut in dictis quatuor cartis predecessorum nostrorum in eisdem cartis confirmacionis in forma maiori insertis plenius constat et continetur de mandato, nostro uisam lectam inspectam diligenter examinatam, sanam integram non rasem non cancellatam nec in aliqua sua parte suspectam ad plenum intellexisse sub hac forma:—(1.)JacobusDei gracia rex Scotorum, omnibus probis hominibus tocius terre sue clericis et laicis salutem,—Sciatis nos quasdam cartas et euidentias per nostras illustrissimos, predecessores factas et concessas, Deo et sancto Hospitali de Jerusalem ffratribus eiusdem militie Templi Salomonis, videlicet, Cartam confirmacionis quondam nostri serenissimi progenitoris Jacobi Secundi Scotorum regis factam super cartis quondam Malcolmi et Alexandri Scotorum regum dicto Hospitali de Jerusalem, nunc Torfiching nuncupato ac ffratribus eiusdem de nonnullis elemosinis terris toftis libertatibus tholoneis consuetudinibus in empcionibus et vendicionibus et qualitercunque contingen. amerciamentis et priuilegiis vt in quatuor cartis predecessorum nostrorum in dicta carta confirmacionis in maiori forma insertis continetur de mandato, nostro uisam lectam inspectam et diligenter examinatam sanam integram non rasam non cancellatam nec in aliqua sui parte suspectam, ad plenum intellexisse, sub hac forma.(2.)JacobusDei gracia rex Scotorum, Omnibus probis hominibus tocius terre nostre clericis et laicis salutem, Sciatis nos uidisse inspexisse et diligenter examinasse cartas et euidentias illustrissimorum progenitorum et antecessorumnostrorum, viz. Malcolmi Alexandri et Alexandri regum Scocie, quarum tenores de uerbo in verbum sequuntur. [Here follow the respective grants of confirmation by the above Sovereigns, three of which are addressed to the Hospitallers, and one (by Alexander II.) to the Knights Templars. These we could have wished to have quoted at large, but find it would exceed our limits. The Charter then proceeds]—"Quasquidam" cartas et euidencias tam dictas cartas confirmacionum quondam patris et aui nostrorum qua measdam quatuor cartas predictorum predecessorum ac donaciones concessiones libertates priuilegia ceteraque omnia et singula in eisdem contentis in omnibus suis punctis et articulis condicionibus et modis ac circumstanciis suis quibuscunque forma pariter et effectu in omnibus et per omnia ut premissum est approbamus ratificamus et pro nobis et successoribus nostris pro perpetuo confirmamus. Ac insuper, ubi in dictis cartis non clare constat in illo termino 'de tholoneis' nos tamen ob singulares specialesque fauorem, amorem, et delectionem, quos gerimus ergo dilectum familiarem militem, nostrumque consiliarium delectum Wilelmum Knollis, modernum preceptorem eiusdem Loci de Torfichin, nostrum thesaurarium, Volumus, Concessimus, et hac presenti carta nostra Concedimus eidem Preceptori et suis successoribus Preceptoribus de Torfiching ut sint liberi a solucione alicuius custume de quibuscunque bonis et mercanciis suis destinandis per eosdem ad partes extra-marinas pro solucione ipsius Preceptoris responsionis, que vero responsio extendit ad ducentos ducatos, et quod annuatim in nostro saccario videatur ad quantamsummam custume dicta bona se extendunt et tantum eidem Preceptori allocatur. In cuius rei testimonium, huic presenti carte nostre confirmacionis magnum sigillum apponi precipimus. Testibus, &c. Apud Edinburge decimo nono die mensis Octobris anno domini millesimo quadringentesimo octuajesimo octauo et regni nostri primo.

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We, the Elect Masters of the Venerable Society sacred to John, or of the Social Order of Freemasons, Rulers of the Lodges or Tabernacles, constituted at London, Edinburgh, Vienna, Amsterdam, Paris, Lyons, Frankfort, Hamburgh, Antwerp, Rotterdam, Madrid, Venice, Ghent, Regiomonte, Brussels, Dantzic, Middleburgh, and in the City of Cologne, in Chapter assembled in the said City of Cologne, in the year, month, and days aftermentioned. Our Preses being the Master of the Lodge established in this City,—a venerable Brother and most learned, prudent, and judicious man, called to preside over these deliberations, by our unanimous vote;—do, by these letters addressed to all the above-mentioned Lodges,—to our Brethren present and future, declare, that forasmuch as we have been considering the designs, which in these calamitous times embroiled, by Civil dissensions and discord, have been imputed to our foresaid Society, and to all the Brethren belonging to this Order of Freemasons, or of John, opinions, machinations, secret, as well as openly detected; all which are utterlyforeign to us, and to the Spirit, Design, and Precepts, of the Association. It moreover appears that we, the Members of this Order, (chiefly because we are bound by those inscrutable secrets of our connection and covenant which are most sacredly kept by us all,) in order that we may be more effectually vilified among the uninitiated and profane, and that we may be devoted to public execration, are accused of the crime of reviving the Order of the Templars, and commonly designated by that appellation, as if we had combined and conspired for the purpose of recovering, as Members of that Order, its property and possessions, and avenging the death of the last Grand Master, who presided over that Order, on the posterity of the Kings and Princes who were guilty of the crime, and who were the authors of the extinction of said Order; as if, with that view, we were exciting schisms in the Churches, and disturbance and sedition in the Temporal Government and Dominions; as if we were influenced by hatred and enmity against the Pope, the Chief Pontiff, the Emperor, and all Kings; as if obeying no external power, but only the superiors and elected of our own Association, which is spread throughout the whole World,—we executed their secret mandates and clandestine designs, by the private intercourse of correspondence and emissaries; as if, in fine, we admitted none into our Mysteries but those who, after being scrutinised and tried by bodily tortures, became bound and devoted to our Conclaves.Therefore, having all these considerations in view, it hath seemed to us expedient, and evenabsolutely necessary, to expound the true state and origin of our Order, and to what it tends, as an institute of charity itself, according as these principles are recognised and approved by those who are most versant in the Highest Craft, and by masters enlightened in the genuine sciences of the Institution, and to give forth to the Lodges or Conclaves of our society the principles thus expounded, digested, and organised, as an examplar authenticated by our signatures, whereby a perpetual record may remain of this our renewed covenant, and the unshaken integrity of our purpose; and also in case, through the daily increasing propensity of the people to animosities, enmity, intolerance, and wars, this our society should hereafter be more and more oppressed, inasmuch as to be unable to maintain its standing and consolidation, and thus be dispersed to some distant regions of the earth; and in case, through lapse of time, the society itself should become less observant of its integrity, purity, and incorruptibility, nevertheless, in better times and more convenient circumstances, there may remain, if not the whole, yet perhaps one or other of the duplicates of these presents, by which standard the Order, if subverted, may be restored, and if corrupted or estranged from its purpose and designs, may be reformed. ForTHESE CAUSES, by these our universal letters, compiled according to the context of the most ancient monuments which are extant, concerning the objects of the institution,—the rites and customs of our most ancient and most secret order,—We, Elect Masters,influenced by the love of the true light, do, by the most solemn sanctions, adjure all fellow-labourers, to whom these presents now or in time hereafter may come, that they withdraw not themselves from the truth contained in this document.Moreover, to the enlightened, as well as to the darker world, whose common safety concerns and strongly interests us, we announce and proclaim,—

(Α)That the Society of Free Masons, or Order of Brethren attached to the solemnities of St. John, derive not their origin from the Knights Templars, nor from any other order of knights, ecclesiastic or secular, detached or connected with one or more, neither have any or the least communication with them, directly, or through any manner of intermediate tie; that they are more ancient than any order of knights of this description, and existed in Palestine and Greece, as well as in every part of the Roman Empire, long before the Holy Wars, and the times of the expeditions of the above mentioned knights into Palestine.

That from various monuments of approved authenticity, the fact is to us quite notorious, that this our Association took its origin from the time when first on account of the various Sects of the Christian World, a few adepts distinguished by their life, their moral doctrine, and their sacred interpretation of the Arcanic Truths, withdrew themselves from the multitude; for the learned and enlightened men, who lived in those times, (the true Christians who were least infected with the errors of Paganism,) when they considered,that through a corrupt religion, schisms, and not peace, and neither toleration nor charity, but atrocious wars, were promulgated, bound themselves by a most solemn Oath, in order more effectually to preserve uncontaminated the Moral Principles of this Religion, which are implanted in the mind of man, that to these they would devote themselves; that the True Light, arising gradually out of darkness, might proceed to the subduing of superstitions, by the cultivation of every Human virtue, and to the establishment of peace and comfort among men. That under these benign auspices the Masters of this community are called Brethren dedicated to John, following the example and invitation of John the Baptist, Precursor of the Rising Light,—first among the Martyr Stars of the Morning.

That these Doctors and Scribes who were also, according to the custom of those times, calledMasters, did, from the most experienced and best of the Disciples, collect and choose fellow labourers, whence arose the name of Socius. When others were elected, but not chosen, they were designed, after the manner of the Hebrew, Greek, and Roman Philosophers, by the appellation of Disciple.

(Β)That our Association now, as formerly, consists of the Three Degrees of Disciple, Fellow, and Master. The last, or Masters, admitting of Elect Masters and Superior Elect Masters. But that all Associations or Fraternities so called, who admit of more or other denominations or subdivisions, and who ascribe to themselves another origin, and, intermeddlingwith Political and Ecclesiastical affairs, make promises and protestations under whatever titles they may assume, of Freemasons and Brethren, attached to the solemnities of John, or others which belong not to our Order, are to be expelled and ejected from it as Schismatics.

(Γ)That among the Doctors, Masters of this Order, cultivating the Sciences of Mathematics, Astronomy, and other Studies, a mutual interchange of doctrine and light was maintained, which led to the practice of electing out of those who were already Elect Masters, one in particular, who, as excelling the rest, should be venerated as Supreme Elect Master or Patriarch. Being known only to the Elect Master, he was regarded both as the Visible and Invisible Head and Chief of our whole Association; so that, according to this Ordnance, the Supreme Master and Patriarch, though known to very few, yet still exists. The premises being compiled from the mass of parchments and charter of the Order itself, committed, by authority of our Patrons, with the sacred documents, in future to the charge of our Preses and his successors; and being herewith diligently compared by W. E. Santona, by authority of the same illustrious Patriarch, ordain and command as follows:

(Δ)The government of our society, the mode and rule according to which the flaming light may be imparted and diffused among the illuminated brethren, as well as the profane world, rest entirely with the highest Elect Masters. To them belongs the charge of watching and taking care, lestthe members, of whatever rank or order, should attempt any thing contrary to the true principles of our Society. Upon the same chiefs of the Society are incumbent the defence of the Order, the preservation and safeguard of its welfare, which, should occasion require, they are to protect at the expense of their fortunes, and the risk of their lives, against all who attack our Institution, whatsoever and wheresoever this may be done.

(Ε)To us it is by no means clear, that this association of brethren, prior to the year one thousand four hundred and forty, were known by any other denomination than that ofJoannite Brethren; but at that time we are informed, the fraternity, especially in Valence in Flanders, began to be called by the name ofFree Masons, from which period, in some parts of Hanover, Hospitals began to be built by the aid and pecuniary assistance of the Brethren, for those who laboured under the Sacred Fire, called St. Anthony's Evil.

(Ζ)Although in works of benevolence we pay no regard to religion or country, we however consider it safe and necessary hitherto to receive none into our Order but those who, in the society of the profane and unenlightened, are professedly Christians. In conducting the inquisition and trial of those who apply for the initiation of the First Degree, which is that of Disciple, no bodily tortures are employed, but only those trials which tend to develope the nature, inclinations, and dispositions of the Candidates.

(Η)To those duties which are commanded and undertaken by a solemn oath, are added those of fidelity and obedience to the secular rulers, lawfully placed over us.

(Θ)The principle on which we act, and all these our efforts, to whatever purpose and direction they may tend, are expressed in these two precepts:—"Love and regard all men as Brethren and Relations—render to God what is God's, and to Cæsar what is Cæsar's."

(Ι)The Secrets and Mysteries which veil our undertakings conduce to this end,—that without ostentation we may do good, and without disunion of action, prosecute our designs to the uttermost.

(Κ)We celebrate annually the Memory of St. John the Forerunner of Christ, and Patron of our Community.

(Λ)These, and the rest of the corresponding ceremonies of the Institution, though conducted in the meetings of the Brethren by signs, or speech, or otherwise, do nevertheless differ totally from the rites of the Churches.

(Μ)The above is considered a Brother of the Joannite Society, or a Freemason, who, in a lawful manner, by the help, and under the direction of some Elect Master, with the assistance of at least seven Brethren, is initiated into our mysteries, and who is ready to prove his adoption by the Signs and Tokens which are used by other Brethren; but in which Signs and Words are included, those which are in use in The Edinburgh Lodge or Tabernacle and its Affiliated Lodges; as also in the Hamburgh, Rotterdam, and MiddleburgTabernacles, and in that which is found erected at Venice, whose ministrations and labours, though they be ordained after the manner of the Scots, differ not from those which are used by us, in so far as they respect the origin, design, and institution.

(Ν)This our Society, being superintended by one General Prince, while the different governments of which it consists are ruled by various Superior Masters, adapted to various regions and kingdoms, as need requires. Nothing is more necessary than a certain conformity among all those who are dispersed throughout the whole World, as members of one aggregate body; and likewise an intercourse of missionaries and correspondence harmonising with them, and with their doctrines in all places.—Wherefore, these present letters, testifying the nature and spirit of our Society, shall be sent to all and sundry Colleges of the Order as yet existing. For these reasons above-mentioned, nineteen uniform duplicates of letters, composed in this form, exactly of the same tenor, confirmed and corroborated by our subscriptions and signatures, are given at Cologne on the Rhine, in the year one thousand five hundred and thirty-five, on the twenty-fourth day of the month of June, according to the Era, designated Christian.

Harmanius+Carlton, Jo. Bruce, Fr. V. Upna, Cornelius Banning, De Colligni, Virieux, Johani Schröder, Kofman, 1535, Jacobus Praepositus, A. Nobel, Ignatius de la Terre,Dona Jacob Uttenhove, Falk Nacolus, Va Noot, Phillippus Melanthon, Hugssen, Wormer Abel.

Certified in form to the printed examplar, deposited into the Archives of the Gr. and Sublime Chap. of the Temples Interior, Sitting in the East of Namur.

TheGr.Chancellor of that Chief Chap.

De Marchot.

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EDINBURGH: ALEX. LAWRIE & CO.

PRINTERS TO THE QUEEN'S MOST EXCELLENT MAJESTY.

[1]"The Greek Convent adjoins the Church of the Holy Sepulchre. From the terrace of this Convent, you see a spacious enclosure, in which grow two or three olive trees, a palm tree, and a few cypresses. The house of the Knights of St. John of Jerusalem formerly occupied this deserted spot."—Chateaubriand.

[2]At a subsequent period, the war-dress of the Knights Hospitallers was a scarlet tunic, or sopra vest, on which was embroidered the sacred emblem of the Order. In the Convent, they wore a black robe similarly adorned, with a cap of dignity. The knights were authorised to wear these dresses by a Bull of Pope Alexander IV, in 1259. The other insignia were,—First, A star which was worn on the left breast, in the form of a cross patée, having eight points, symbolical of the eight beatitudes and the eight languages, which composed the Order;Second, A badge formed of a white enamelled cross, having the angles charged with the supporters, or principal device, of the respective kingdom to which the language belonged. This, surmounted by an imperial Crown, was worn originally suspended from the neck by a gold chain, latterly by a black ribband; to these were added the sword, scarf, spurs, &c. As an armorial distinction, the knights were privileged to augment their family arms with a chief,gules, charged with a cross,argent; and exteriorly adorned the shield with the mantle, cap of dignity, banners, badge, and motto,Pro Fide. These insignia, however, were of more modern adoption.—VideHospitallaria.

[3]The first introduction of the Knights Hospitallers into England took place, according to Tanner, in 1101. Soon after this, the Grand Priory of St. John, at Clerkenwell, London, was founded by the Lord Jordan Briset. In 1185 it was formally dedicated by the Patriarch Heraclius of Jerusalem. Matthew Paris mentions that, in 1237, there went from the Priory of Clerkenwell three hundred knights to the wars in the Holy Land. It was set on fire by the rebels under Wat Tyler in 1381, and burnt for seven days; and it was not finally repaired till one hundred and twenty-three years afterwards, when the Grand Prior Docwra completed its reconstruction. This building is said to have exhibited curious specimens of the Arts of Europe and Asia, and contained collections of books and other rarities.—(Cromwell's Hist. Parish Clerkenwell.)The old gateway of St. John's, Clerkenwell, is nearly all that remains of the once princely Priory, the revenues of which, at the time of the Reformation, amounted to the sum of two thousand three hundred and eighty-five pounds twelve shillings and eightpence sterling. Besides the above, the Order possessed subordinate priories or establishments in almost every county of England and Scotland; to which were attached valuable lands, with rights of venison and fishing, and immunities of various kinds.

The first introduction of the Knights Hospitallers into England took place, according to Tanner, in 1101. Soon after this, the Grand Priory of St. John, at Clerkenwell, London, was founded by the Lord Jordan Briset. In 1185 it was formally dedicated by the Patriarch Heraclius of Jerusalem. Matthew Paris mentions that, in 1237, there went from the Priory of Clerkenwell three hundred knights to the wars in the Holy Land. It was set on fire by the rebels under Wat Tyler in 1381, and burnt for seven days; and it was not finally repaired till one hundred and twenty-three years afterwards, when the Grand Prior Docwra completed its reconstruction. This building is said to have exhibited curious specimens of the Arts of Europe and Asia, and contained collections of books and other rarities.—(Cromwell's Hist. Parish Clerkenwell.)

The old gateway of St. John's, Clerkenwell, is nearly all that remains of the once princely Priory, the revenues of which, at the time of the Reformation, amounted to the sum of two thousand three hundred and eighty-five pounds twelve shillings and eightpence sterling. Besides the above, the Order possessed subordinate priories or establishments in almost every county of England and Scotland; to which were attached valuable lands, with rights of venison and fishing, and immunities of various kinds.

[4]The other original associates of the Order were the Knights Roral, Gundemar, Godfrey Bisol, Payens de Montidier, Archibald de St. Aman, Andrew de Montbar, and the Count of Provence, according to the German historian,Wilcke.

[5]BauseantorBausant, was, in old French, a pie-bald horse. The word is still preserved with its original meaning in the Scotch dialect, in the formBawsent:—"His honest, sonsie, baws'nt face,Aye gat him freends in ilka place,"says Burns, describing the "Ploughman's Collie" in his Tale of the "Twa Dogs;" and in the Glossary, Dr. Currie explainsBawsentas meaning "having a white stripe down the face." Some conceive that the wordBeauseantmay be merely an old variation of the modern French wordBienséant, as referring to something handsome or attractive.

BauseantorBausant, was, in old French, a pie-bald horse. The word is still preserved with its original meaning in the Scotch dialect, in the formBawsent:—

"His honest, sonsie, baws'nt face,Aye gat him freends in ilka place,"

says Burns, describing the "Ploughman's Collie" in his Tale of the "Twa Dogs;" and in the Glossary, Dr. Currie explainsBawsentas meaning "having a white stripe down the face." Some conceive that the wordBeauseantmay be merely an old variation of the modern French wordBienséant, as referring to something handsome or attractive.

[6]Expediency afterwards prompted the infraction of this original rule. Gerard de Ridefort, Grand Master of the Order, was liberated by Saladin, along with several other captives, for no less a ransom than the city of Ascalon. In 1244 also, the Templars endeavoured to redeem their brethren from captivity in Egypt.

[7]Mathew Paris charges a certain Templar, named Ferrandus, with having gone over to the Infidels, and betrayed the state of the Christian garrison in Damietta,A. D.1221. This deserter was reputed to have been a knight "in armis strenuus et consilio circumspectus."

[8]Theaffiliatedwere persons of various ranks, and of both sexes, who, without any outward sign of connection, were acknowledged by the Order as entitled to its protection, and admitted to a participation in certain of its privileges,—such as exemption from the effects of ecclesiastical interdicts, which secured to them at least the occasional service of the mass, and Christian burial in consecrated ground. These were advantages of the last importance, for which both men and women, Knights and Burghers, were content to pay considerable sums while alive, and leave to the Treasury of the Temple the residue of their property after death.Thedonatesandoblatesstood in a somewhat different relation to the Order, being personally dedicated or offered, as their titles denote, to the Society. These were either youths whom their parents destined for the service of the Order, when they had attained a proper age, or they were adults who bound themselves gratuitously to aid and assist the Order so long as they lived, solely in admiration of its sanctity and excellence, a portion of which they humbly hoped to share. Among these latter, all classes were to be found,—princes and priests, as well as other persons. (See Secret Societies of the Middle Ages.)

Thedonatesandoblatesstood in a somewhat different relation to the Order, being personally dedicated or offered, as their titles denote, to the Society. These were either youths whom their parents destined for the service of the Order, when they had attained a proper age, or they were adults who bound themselves gratuitously to aid and assist the Order so long as they lived, solely in admiration of its sanctity and excellence, a portion of which they humbly hoped to share. Among these latter, all classes were to be found,—princes and priests, as well as other persons. (See Secret Societies of the Middle Ages.)

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