[71] The Hole Craft and Fellowship of Masonry, by Conder. Also exhaustive essays by Conder and Speth, A. Q. C., ix, 29; x, 10. Too much, it seems to me, has been made of both the name and the date, since the fact was older than either. Findel finds the name Free-mason as early as 1212, and Leader Scott goes still further back; but the fact may be traced back to the Roman Collegia.
[72] He refers to Herodotus as the Master of History; quotes from the Polychronicon, written by a Benedictine monk who died in 1360; from De Imagine Mundi, Isodorus, and frequently from the Bible. Of more than ordinary learning for his day and station, he did not escape a certain air of pedantry in his use of authorities.
[73] These invocations vary in their phraseology, some bearing more visibly than others the mark of the Church. Toulmin Smith, in his English Guilds, notes the fact that the form of the invocations of the Masons "differs strikingly from that of most other Guilds. In almost every other case, God the Father Almighty would seem to have been forgotten." But Masons never forgot the corner-stone upon which their order and its teachings rest; not for a day.
[74] Such names as Aynone, Aymon, Ajuon, Dynon, Amon, Anon, Annon, and Benaim are used, deliberately, it would seem, and of set design. The Inigo Jones MS uses the Bible name, but, though dated 1607, it has been shown to be apocryphal. See Gould's History, appendix. Also Bulletin of Supreme Council S. J., U. S. (vii, 200), that the Strassburg builders pictured the legend in stone.
[75] The Cathedral Builders, bk. i, chap. i.
[76] See the account of "The Origin of Saxon Architecture," in the Cathedral Builders (bk. ii, chap. iii), written by Dr. W.M. Barnes in England independently of the author who was living in Italy; and it is significant that the facts led both of them to the same conclusions. They show quite unmistakably that the Comacine builders were in England as early as 600 A.D., both by documents and by a comparative study of styles of architecture.
[77] Maestri Comacini, vol. i, chap. ii.
[78] Story of Architecture, chap. xxii.
[79] Gould, in his History of Masonry (i, 31, 65), rejects the legend as having not the least foundation in fact, as indeed, he rejects almost everything that cannot prove itself in a court of law. For the other side see a "Critical Examination of the Alban and Athelstan Legends," by C.C. Howard (A. Q. C., vii, 73). Meanwhile, Upton points out that St. Alban was the name of a town, not of a man, and shows how the error may have crept into the record (A. Q. C., vii, 119-131). The nature of the tradition, its details, its motive, and the absence of any reason for fiction, should deter us from rejecting it. See two able articles, pro and con, by Begemann and Speth, entitled "The Assembly" (A. Q. C., vii). Older Masonic writers, like Oliver and Mackey, accepted the York assembly as a fact established (American Quarterly Review of Freemasonry, vol. i, 546; ii, 245).
[80] History of the English Constitution. Of course the Guild was indigenous to almost every age and land, from China to ancient Rome (The Guilds of China, by H.B. Morse), and they survive in the trade and labor unions of our day. The story of English Guilds has been told by Toulmin Smith, and in the histories of particular companies by Herbert and Hazlitt, leaving little for any one to add. No doubt the Guilds were influenced by the Free-masons in respect of officers and emblems, and we know that some of them, like the German Steinmetzen, attached moral meanings to their working tools, and that others, like the French Companionage, even held the legend of Hiram; but these did not make them Free-masons. English writers like Speth go too far when they deny to the Steinmetzen any esoteric lore, and German scholars like Krause and Findel are equally at fault in insisting that they were Free-masons. (See essay by Speth, A. Q. C., i, 17, and History of Masonry, by Steinbrenner, chap. iv.)