Lodge, but to meet at an earlier hour-say six o'clock-which will give time to read over the dull prosy matter-requiring an hour or moreand thus permitting the fair and deliberate consideration of important subjects. This may interfere with the dinner club of the Grand Officers, but that is a secondary matter, and may readily be dispensed with-the club may meet on other days.

COMING EVENTS CAST THEIR SHADOWS BEFORE.-It is some time since we predicated that our time-honoured Grand Secretary required additional aid; the subject was under the consideration of the late Grand Master, but "the pear was not ripe." It was renewed some twelve months since by the late Bro. Ramsbottom, still "the pear was not ripe." We are aware that our opinions are somewhat ahead of those in authority, but it is no less true that from first to last those opinions have ultimately prevailed; it was clear to us that the only way to preserve the judgment, experience, and mind of our venerable Grand Secretary, for our advantage as long as possible, was efficient assistance. Why has this been so long delayed? We will explain.—In the first place, the party to whom attention was, and is directed, could not with full convenience enter on an uncertain duty, but lately he has become differently circumstanced, and is willing to undertake the office of Deputy Grand Secretary; but it was previously necessary to gild the pill for a party who was to be praised and paid but not promoted-hence the additional salary-so fully discussed in our last; and so "the pear being at length ripe," and the late Board of General Purposes having settled their job, the coast is clear for an assistant Grand Secretary. Had such office been first appointed, he of course by taking his proper share of duty would have relieved the first clerk, and thus rendered a large increase of salary unnecessary. The Deputy Grand Secretary must have his salary—and a handsome one too. It is said that King Solomon exclaimed, "Wonderful Masons!" we may make a similar exclamation now. We cannot refrain, however, from suggesting to the incoming Deputy Grand Secretary, that what the Craft may have borne with, patiently, from an old and faithful servant, viz., much delay, inattention, and even frequent neglect, they will expect to see in him amended-while, at the same time, we recommend to his observance the example of the good temper, kind manner, and above all, what we know to have been the private practice of the Grand Secretary, that of Charity in cases innumerable.

GRAND COUNCIL OF THE THIRTY-THIRD DEGREE FOR ENGLAND AND WALES.-The unusual press of events compels us to limit our observations on this the highest degree of the "Hauts Grades" to the simple announcement of its organization. In our next we purpose to enter upon the subject at some length.

FREEMASONRY PAST AND PRESENT.-Having inserted in our number of December last, a paper by " Sit Lux," we felt bound to insert also a reply to such paper, the more especially as the name of the party replying was thereto appended; but here we consider the subject should end.

Our pages are not intended for the conducting of controversial points on matters of religion any more than on those of politics. Freemasonry in its pure essence is our creed.

If we were to admit any more of the papers we have received on the subject, we should in honour be bound to allow all points of controversial policy to find a place, and we may not fall short of the mark, if, in such case, we predicate that not only an uncongenial feeling would result, but that we should be accessory to, and responsible for the consequences, not simply as might regard the interests of the F. Q. R., but the welfare of the Craft at large. Again, we doubt the policy of continuing the subject of controversy on matters of theological dispute; no one is likely to be converted; for in the heart of man there will ever be a tendency to adhere to those views his forefathers have impressed on it. Our advertising pages, at mere cost price, will, however, be open to all.

THE MASONIC CHARITIES.-Few words will speak much-all are flourishing-nearly eleven hundred pounds were reported at the Girls' Festival, and nearly six hundred at that of the Aged Masons' Asylum; on the latter occasion it is but justice to state, that Bro. J. B. Byron presided, in the absence of Lord Combermere, with the highest credit. Among the most interesting compliments paid to the cause was the presence of the Rev. Erskine Neale, who visited London for the express purpose of generously supporting the Asylum, and presenting a liberal subscription.

ON THE STUDY OF MASONIC ANTIQUITIES.

BY BRO. THOMAS PRYER, OF THE OAK LODGE.

CHAPTER II.

FREEMASONRY - ITS

INTRINSIC EVIDENCE OF THE ANTIQUITY OF
SPIRITUAL ORIGIN-THE ANCIENT MYSTERIES-THEIR CONNECTION
WITH THE SYSTEM.

In the previous Chapter I have endeavoured to shew the Masonic student, that as a preliminary step in his researches, he must take a most comprehensive view of the term " Freemasonry," in order that hes may be directed into a proper course of study, and his investigation pursued to a full elucidation of a subject so deeply interesting. This is indeed most essential, and I trust that in the former observations I have rendered myself sufficiently intelligible. The subject is one of a somewhat complicated nature,-much comparison and reflection are necessary,—and the study must be pursued in a true spirit of Masonic

perseverance.

On a further consideration of the subject, the view previously taken appears to be supported by the intrinsic evidence which is afforded by the internal structure of our institution. It must be clearly apparent from its very nature that it is not a system of modern origin, and when we regard the various objects which it embraces, it is equally manifest that no new Institution could possibly be substituted, sufficiently comprehensive to embrace with distinctness all its manifold purposes. Let us here pause for a moment to consider these purposes still further. What are they? To promote the feelings of universal brotherhood and impress the doctrines of human equality and mutual dependency, without interfering with any of those social or political distinctions which are essential to the stability and well-being of society-to lead to the true knowledge of the Great Architect of the Universe-to teach a reverence for his most Holy name, and thereby minister to the cause of true religion without interference with the tenets, doctrines, or prejudices of any particular religious sect—to promote the practice of virtue and encourage all intellectual investigations, and particularly to impress the stamp of morality and religion upon every department of scienceso that each scientific truth may not only be rendered available for human purposes, but made to furnish additional proof of the WISDOM, POWER, and GOODNESS, of the GREAT CREATOR.

Now, if we minutely consider the means by which these ends are sought to be accomplished, I think it will be readily admitted that it would be scarcely possible at the present day to establish an Institution having so wide and luminous a range.

The world has witnessed at various periods many societies instituted for particular purposes, bearing externally some resemblance to our Fraternity. But what were their purposes? The maintenance of some political principle-the propagation of some peculiar religious tenet-or probably the diffusion of irreligion or error.

And where are those societies now? Wanting the true quickening

VOL. IV.

X

spirit and bond of union possessed by our Order, they have vanished from existence, whilst our fraternity subsists in all its pristine purity, and is diffusing its beneficent influence throughout every portion of the habitable globe. It is quite clear, then, that the system of Freemasonry could not have been formed and perfected after the manner of ordinary societies (directed as they invariably are to one particular object,) and it is further abundantly manifest that the specific means by which its purposes are accomplished must, from their very nature, have had an origin most remote.

It is thus, then, I call in aid the intrinsic evidence which I think our Institution affords in corroboration of the views taken in the former Chapter; and I am the more particularly anxious upon this point, because, even to the Initiated Brother, the true purposes of our Order are not at first sight clearly perceptible. The beautiful spirit of Brotherhood is indeed at once felt and its influence immediately acknowledged, but the other great purposes to which I have alluded are only gradually developed, and cannot be fully appreciated without much study and deep reflection.

In tracing out this course it will be seen that a consideration of the various purposes and objects of Freemasonry, affords the most ample scope for the exercise of the highest powers of the intellect. The whole material Universe is brought within the range of Thought-all created beings, from the highest to the lowest, afford a constant theme for reflection, and shew the Glory of their maker-whilst the contemplation of the moral virtues sheds a mild and softened halo round the mind, which thus becomes truly impressed with the idea of the beautiful-an idea holy, and pure, and spiritual, which invests all created things with its own bright images-sees order, perfection, and harmony, in every work of Nature-gives rise to thoughts too eloquent for words, and wraps the soul in silent adoration.

These speculations naturally lead us to the next step in our enquiries -namely, the true origin of Freemasonry. Having divined its purposes and become imbued with its spirit, we would naturally endeavour to trace the source of that abiding principle, which for so many ages has refreshed the world, and is equally blended so mysteriously with all that is pure and noble in the mind of man, and sublime and symmetrical in the works of nature. The learned Preston says, "From the commencement of the world we may trace the foundation of Masonry. Ever since symmetry began and harmony displayed her charms, our Order has had a being." This is precisely the view at which we shall arrive, if the subject be considered in the manner previously pointed

out.

"When first the golden morn aloft

With maiden breezes whispering soft,
Sprung from the East with rosy wing,
To kiss the heavenly first born Spring;
JEHOVAH then from hallowed earth
Gave Masonry immortal birth."

Masonic Ode.

The true spirit of Masonry then, considered in its most exalted character, will thus be shewn to be an emanation from that Divine Essence whose attribute is "LOVE," and from whence arose that order which is visible in the celestial spheres, and that harmony which every where pervades creation. No metaphysical speculations are necessary to support this view, for, admitting Freemasonry in its highest character

to be part of the great and eternal system of UNIVERSAL CHARITY,* it is apparent to our reason that the love of God to his creatures must be coeval with the universe, and that the love of our brethren must have originated with the earliest necessities of society.

In illustration of this part of the subject I use the argument in reference to universal charity, that the love of God to his creatures from their creation is a fact apparent to our reason-but though so self-evident, the operation of this beneficent influence is nevertheless one of those mysterious energies which our imperfect intelligence cannot fully understand. The mysteries of space and eternity are in like manner veiled from our comprehension, and yet it is equally manifest even to our unaided reason, that space can have no limits, eternity no end. We know that the Great Architect of the Universe is both omnipotent and omnipresent, but yet these divine attributes are to our limited faculties dark and incomprehensible. The operations of that active, all-pervading, and eternal power, which alike suspends the stars in space, renews the seasons, and causes the blade of grass to grow, are equally hidden from our finite understanding. These are mysterious secrets," which the eye of human reason cannot penetrate," and into which we can only be initiated by passing through the valley of the shadow of death, when the genuine truths shall be revealed, and when, in the sublime language of our Lecture, we may hope that eternity shall burst upon us in "full effulgence, and all the glories of absolute perfection encircle us for ever." But to return more immediately to our subject-having thus considered the spiritual origin of Freemasonry, it may be as well to observe that its exalted character should be constantly borne in mind whilst pursuing our subsequent investigations, as a sure guide will thereby be afforded for tracing our way through devious and intricate paths-dim and obscure-and which without such light would be enveloped in thick mists and impenetrable darkness.

In the next stage of our researches the ancient mysteries will more particularly claim attention, and here again it is important we should clearly understand that Freemasonry is not a mere relic of the mysteries, but a renovation of that system of purity and truth upon which the mysteries themselves were originally founded. In investigating the antiquities of Freemasonry, we find most unquestionably that the system was in some manner connected with the mysteries; and, regarding it as we do, in a character so highly exalted, but which could not fail to be contaminated by such communion, this is a part of our subject which demands especial notice, and requires much patient investigation. The solution of the question, however, serves to dissipate much misappre

The term Charity, it will be observed, is here used in its exalted and Masonic sense, which is well explained in "The Star in the East," wherein, at p. 114, it is thus eloquently expressed:-"Charity is the distinguishing characteristic of the Deity. All other virtues are mortal; charity alone is immortal. It will beam resplendent rays through all eternity, and like the CENTRAL STAR of Heaven shall utterly extinguish all inferior lights by its unfading lustre. Charity never faileth,' says a great Christian teacher, but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away." These gifts being adapted solely to the imperfect state of human nature, their utility will cease in a state of absolute perfection. Even the glorious habits of faith and hope, though essential qualifications in this mortal state, will have no part in the heavenly life, because they are but earthly virtues; for charity is the only step which penetrates the clouds, even to the throne of God. The time will come when, seeing the things which are now unseen, we shall not need the evidence of faith; possessing the rewards now hoped for, we shall not want the assurance of hope. But when faith and hope shall have had their perfect end and consummation, charity will exist, covered with all its brilliant glories, and overshadowed with a radiance which can suffer no diminution."