difficult to eradicate. The members of a Lodge, therefore, ought to be particularly on their guard that an unfavourable prejudice against the Craft be not created; because, in such a case, every little deviation, which, under extraordinary circumstances, may be unavoidable, will be magnified into a serious fault. And when transgressions, even though they be imaginary, are multiplied in the bosoms of those who ought to be most dear to every Free and Accepted Mason, and whose happiness it is their duty to promote by every attention in their power; an estrangement of heart may be occasioned, which will embitter domestic comfort, and produce misunderstandings and disagreements, for which the pleasures and enjoyments of Freemasonry will in vain be expected to compensate. Nothing can supply the loss of domestic comfort, which is the one great source of happiness which an all-wise Creator has provided for us on earth. If, therefore, a fear of injuring the interests of Freemasonry fail to induce the observance of decorous hours in the conduct of a Lodge, let this consideration be superadded-let an attention to the comforts, and a respect for the prejudices of their families, prompt the Fraternity to avoid late sittings. It is a practice which answers no one good purpose-which secures no valuable end-which conveys no true gratification in the enjoyment, and embitters the reflections of the ensuing day. And beyond all this, it places in jeopardy those fireside comforts-those domestic virtues, which the religion we profess, the Masonry we practice, and the reason with which the divinity has endowed us-alike concur in stimulating us to cultivate and adorn. To carry out all these points, and to bear harmless the Order during the process, much depends on the knowledge and judgment of the Master; and it is of such importance to the prosperity of Freemasonry that this officer be judiciously selected, that it behoves every candidate to consider well his capabilities for the office before his election. It is not enough that he is au fait at the openings and closings of the several degrees, and well acquainted with all other routine ceremonies; he ought also to be conversant with the history, the antiquity, and the philosophy of the Order; and the tendency of its mysteries and pursuits to promote the practice of Christian morality, for on this knowledge will the success of his administration depend. In these days bodies of men meet together for other purposes than to hear the repeated recitation of a series of common-place maxims, which soon lose their interest, and become as sounding brass and a tinkling cymbal. Even an acquaintance with the traditions of Freemasonry is not without its utility. They lead to something of a higher character, and are intimately connected with its philosophy. The most minute legend, although abstractedly it may be considered trifling and unmeaning, is not without its use, and if traced to its elements, will be found to bear a relation to facts or doctrines connected with our best and dearest interests. It appears to me, that in the revision of the lectures at the Union, a great omission occurs which it would be well to supply, and in the present taste for scientific lectures and investigations, nothing would tend to elevate the character of Freemasonry more than to afford an opportunity for its indulgence by furnishing the means of carrying out the references of the Order, by the introduction of a higher range of science. Freemasonry, to be completely successful, should take precedence in science, as it does in morals and the exercise of heaven-born charity; and there is no institution under the sun which equals it in the walks of benevolence. Its charities are unrivalled. It cherishes the orphan-it supports the widow-it relieves the destitute--and it provides for the worthy aged Brother an asylum from the storms of penury and indigence, at that helpless period of life when he is no longer able to wrestle with adversity. It is true the seven liberal sciences are referred to in the second degree; but, with the exception of Geometry, they occupy no important place in the lecture. And for this reason, I suppose, that in ancient times the Order is said to have been denominated Geometry. On this science, with its application to architecture, our disquisitions are abundant and powerfully interesting; and why should not a lecture on the elementary principles of other sciences be equally gratifying to the members of a Lodge? Arithmetic, or the science of Number, is nearly allied to Geometry; we patronise Music in practice, but hear nothing of it in theory; and of Astronomy we are merely told that "it is an art by which we are taught to read the wonderful works of God in those sacred pages, the celestial hemisphere. While we are employed in the study of this science, we must perceive unparalleled instances of wisdom and goodness, and through the whole of the creation trace the glorious Author by his works." It is however my chief intention in this paper, to offer a few desultory remarks on the science of Number; which, although the institution of Freemasonry is based upon it, has no authorized lecture to illustrate its fundamental principles-no scientific disquisitions to display its mysterious properties. At every step we take we find a triad reference, but the reasons why this occurs are not satisfactorily explained. The monad, the duad, the triad, and the tetrad, meet us at every turn, and though these numbers constitute the foundation of all arithmetical calculations, the candidate is not fully instructed how they operate or in what manner they ought to be applied. A large portion of the Egyptian philosophy and religion seems to have been constructed almost wholly upon the mysterious properties of numbers; and we are assured by Kircher, that every thing in nature was explained on this principle alone. The Pythagoreans had so high an opinion of number, that they considered it to be the first principle of all things, and thought a knowledge of numbers to be a knowledge of God. The founder of the sect received his instructions in this science from the Egyptian priests, who taught that "the monad possesses the nature of the efficient cause, while the duad is merely a passive matter. A point corresponds with the monad, both being indivisible; and as the monad is the principle of numbers, so is the point of lines. A line corresponds with the duad, both being considered by transition. A line is length without breadth, extending between two points. A superficies corresponds with the triad, because in addition to the duad, length, it possesses a third property, viz. breadth. Again, setting down three points, two opposite, the third at the juncture of the lines made by the other two, we represent a superficies. A solid or cube represents the tetrad, for if we make three points, and set a fourth over them, we have a solid body in the form of a pyramid, which hath three dimensions, length, and breadth, and thickness.' In expressing their opinion of the Platonic bodies, the followers of Pythagoras argued that the world was made by God in thought not in (4) Edip. Egypt. tom. ii. p. 2. time. He commenced his work in fire and the fifth element: for there are five figures of solid bodies, which are termed mathematical. Earth was made of a cube, fire of a pyramid, air of an octaedron, water of an icosaedron, the sphere of the universe of a dodecaedron. And the combinations of the monad, as the principle of all things, are thus deduced. From the monad came the indeterminate duad, from them came numbers; from numbers, points; from points, lines; from lines, superfices: from superfices, solids; from these solid bodies, whose elements are four, viz., fire, water, air, earth; of all of which, under various transmutations, the world consists. This great philosopher, Pythagoras, who, by the superiority of his mind, infused a new spirit into the science and learning of Greece, and founded the Italic sect, taught his disciples Geometry, that they might be able to deduce a reason for all their thoughts and actions, and to ascertain correctly the truth or falsehood of any proposition by the unerring process of mathematical demonstration. Thus being enabled to contemplate the reality of things, and to detect imposture and deceit, they were pronounced to be in the road to perfect happiness. Such was the discipline and teaching of the Pythagorean Lodges. It is related, that when Justin Martyr applied to a learned Pythagorean to be admitted as a candidate for the mysterious dogmata of his philosophy, he was asked whether, as a preliminary step, he had already studied the sciences of Arithmetic, Music, Astronomy, and Geometry, which were the four divisions of the Mathematics, according to the system of Pythagoras. And he was told that it was impossible to understand the perfection of beatitude without them, because they alone are able to abstract the soul from sensibles, and to prepare it for intelligibles. He was told that, in the absence of these sciences, no man is able to contemplate what is honest, or to determine what is good. And because the candidate acknowledged his ignorance of them he was refused admission into the society. Above all other sciences or parts of the mathematics however, the followers of Pythagoras esteemed the doctrine of Numbers, which they believed to have been revealed to man by the celestial deities. And they esteemed arithmetic the most ancient of all the sciences, because "being naturally first generated, it takes away the rest with itself, but is not taken away with them. Thus animal is first in nature before man; for taking away animal we take away man, but not in taking away man do we take animal." They considered the creation of the world only as the harmonious effect of a pure arrangement of number. Thus Dryden From harmony, from heavenly harmony, From harmony to harmony, Through all the compass of the notes it ran, Pythagoras asserted, according to Censorinus, that "the world is made according to musical proportion; and that the seven planets, which govern the nativities of mortals, have a harmonious motion, and intervals corresponding to musical diastemes, and render various sounds according to their several distances, so consonant that they make the sweetest melody, but inaudible to us by reason of the greatness of the noise, which the narrow passage of our ears is incapable of receiving." According to the above doctrine, the monad was esteemed to be the father of Number, and the duad its mother; whence the universal prejudice in favour of odd numbers, the father being had in greater honour than the mother. Odd numbers being masculine were considered perfect and applicable to the celestial gods, while even numbers, being female, were imperfect, and given to the terrestrial and infernal deities. Virgil has recorded several instances of this prediliction in favour of odd numbers. In his eighth Eclogue he says,— Terna tibi hæc primum triplici diversa colore Thus translated by Dryden Around his waxen image first I wind Three woollen fillets of three colours join'd; The eastern nations at the present day appear to reverse this principle. When two young persons are betrothed, the number of letters in each of their names is subtracted, the one from the other, and if the remainder be an even number, it is considered a favourable omen, but if it be odd, the inference is that the marriage will be unfortunate. There are some curious superstitions still existing in our own country in favour of particular numbers. A Scottish minister, who wrote a treatise on witchcraft in 1705, says, "are there not some who cure diseases by the charm of numbers, after the example of Balaam, who used magiam geometricam ?—build me here seven altars, and prepare me seven oxen and seven rams, &c. There are some witches who enjoin the sick to dip their shirt seven times in water that runs towards the south." Sir Henry Ellis has collected many instances of the use of odd numbers, in his notes on Brand's Popular Antiquities, to which the curious reader is referred. 66 The superstition of divination by number, called Arithmancy, was so firmly planted in the mind of man by the observances of ancient times, that it appears impossible entirely to eradicate it. An old writer quaintly remarks, on the authorities at the foot of the page ;5" I will not be superstitiously opinionated of the mysteries of numbers, though it be of longe standing amongst many learned men, neither will I positively affirm that the number of six is fatall to women, and the numbers of seaven and nine to men, or that those numbers have (as many have written), magnum in tota rerum natura potestatem, great power in kingdoms and comonwealths, in families, ages, of bodies, sickness, health, wealth, losse, &c., or with Seneca and others, septimus quisque annus, &c. Each seaventh year is remarkable with men, as the sixth is with women. Or, as divines teach, that in the number of seaven there is a misticall perfection which our understandinge cannot attaine unto, and that nature herself is observant of this number." I may probably resume this subject on a future occasion. (5) Censor. de die nat. c. xii. Philo de leg. 1. i. Bodin de Repub. 1. iv. c. 2. Varro in Gell. 1. iii. Jerom in Amos. 5. Practice of Piety, fol. 410, &c. &c. STRICTURES UPON PAST AND PRESENT FREEMASONRY BY SIT LUX. TO THE EDITOR. Sir and Brother,-In a communication with the above title addressed to you in the last number of our Masonic periodical, I find so many objectionable remarks upon the origin and nature of our really catholic system of Brotherly love, that I cannot refrain from at once entering my caveat against them. I shall do so in as brief, but decided a manner, as the very singular remarks themselves will admit; and I readily append my official designation and name to this protest, because I sincerely think the real interests and character of Freemasonry so affected by those remarks, that, whatever prestige the name may bear in the Craft, so much more weight will be attached to my open and emphatic dissent from their truth. Freemasonry undoubtedly a Christian institution in its origin! Then what on earth is the M. W. G. M. about in withdrawing his representative from the Royal York Lodge, at Berlin? According to the writer of the article "Past and Present Freemasonry," the Prussian Lodges are correct in excluding the Hebrews, making their Masonic rule the symbol of a sect! Freemasonry a vile, sordid, narrow-minded sect! That general system of ethics cut down, cribbed, and cabined to the wretched confines of a maundering human intellect! The universal love of every son of Adam as a brother of the dust pinched and compressed to the contracted circle of a sect! For such is the inevitable inferences of Sit Lux's remarks. Such light as regards Freemasonry one would think had been kindled by the torch glare of fanaticism. It is a trite saying, you may prove too much. If that writer's ground of argument be defensible, then exit the ancient and honourable fraternity: it becomes foolishly situated. A brother clergyman, only six days ago, objected that Masonry was made a substitute for Christianity. Now if Sit Lux were right, such objection is sound. With that person's views, the Order or society is usurping a sphere it has no authority to entrench upon. If she be a teacher of Christianity, as some persons more than broadly insinuate, she is not merely the teacher of a sect, but she has no call for her vocation. Her mission is finished according to the hallucinations of certain writers, and she ought therefore to be reckoned among the things that have been. I cannot conceive that the premises adduced by Sit Lux in his letter to you, can be consistent with the views entertained of Freemasonry by the Craft at large. If such they were, I should consider it my duty as a clergyman to abandon it to-morrow. My sphere as a Christian minister is fully adequate to attain whatever good might be achieved among those who believe in Christ; and, therefore, I should conscientiously reject any such auxiliary for the purpose as a Lodge of Freemasons. The thing is to me in this aspect most ridiculous, and itself opposed to the position in which our over zealous Brother Sit Lux would attempt to place the Craft. No, no; if Freemasonry, illimitable, as our M. W. G. M. observed, embracing all, rich and poor, Christian and Jew, and his lordship might have added, Turk and Hindoo, within her range; if she be that sublime, transcendant, and expansive mother of mankind, she cannot possibly partake of that sectarian nature which Sit Lux's remarks would lead us |