St. John's Lodge, zum Todtenkopf, constituted 22 May, 1772, by the above Grand Lodge.

St. John's Lodge, zum Phoenix, constituted 10th September, by the above Grand Lodge.

Kohlo.-A barony in Niederlausitz, near Pforten.

Is remarkable on account of the Masonic Convention which was held there in 1772, at which the Freiherr von Hund was again confirmed as Special Chief of the Upper Saxisch, Danish, and Courlandish Lodges, and the Herzog Ferdinand of Brunswick was elected and accepted Grand Master of all the acknowledged Lodges of the Strict Observance.

Krause, Karl Christian Frederick.-Doctor of Philosophy at Dresden, and in 1810, Lecturer of Lodge at the Three Swords and True Friends there. As lecturer, he gave lectures in the Lodge, which characterised him as a deep thinker. But a most valuable work, which he published under the title of "The three most ancient and authentic records of Freemasonry," two vols., caused him so much trouble that he ceased to take any part in the labour of the Lodge. Besides this, he distinguished himself by many other philosophical works.

Kreuzbrüder. Brothers of the Cross.-A Masonic system, which originated in 1777, from the Rosicrucians, and so called Zinnendorfers, and is long since defunct. The founders were principally dissatisfied Herrnhuters out of the above-named two societies, who had formed themselves into a Pietiscal and Theosophical society. The three St. John's degrees referred to Jesus, the Lamb, the Five Wounds, supernatural illuminations and revelations, &c. &c. High degrees were not wanting in the system.

Kreuzzuge. Crusades.-These are the wars which were undertaken by Christian nations of the west, from the end of the eleventh century until about the end of the thirteenth, for the purpose of conquering Palestine; and called Crusades, because every warrior wore the sign of the cross. The warriors themselves were called Crusaders, and their movements and undertakings are universally known. It has been attempted to trace the origin of Freemasonry unto those times, which idea is derived from the Scottish knight, Ramsay, who died in 1743. This knight was fifteen months steward to the son of the Pretender of England, and in his discourse upon Freemasonry, he relates-"That this brotherhood formed itself in the Holy Land about the time of the Crusades, in order to rebuild the Christian churches which had been destroyed by the Saracens. The barbarians sought to hinder them by all the means which were in their power, and even mixed amongst them under the disguise of being Christians, to be better able to obstruct or destroy their work. In order to be able to distinguish a true Brother from a false one, they invented secret signs, and they also established various symbolical ceremonies to instruct the newly arrived and, for the most part, ignorant Christians, in the doctrines of faith, and in the duties of life. But as by the increasing power of the Saracens, the good object of the brotherhood could not be attained in that country, a king of England had invited them into his dominions, where they devoted themselves to promote the cultivation of good manners and the universal welfare of the human race, and especially to bring the science of architecture into better repute. At that time inany great men joined the society, &c. &c." This legend pleased the French army, among whom Ramsay then resided, and they adopted it for a considerable time, but

being at length convinced of its want of a foundation, they ultimately rejected it.

Kunst oder auch Koenigliche Kunst. Art, or Royal Art.-It is a royal art to be able to preserve a secret, and we are, therefore, accustomed to call Freemasonry a Royal Art. To be able to plan large buildings, especially palaces, is also certainly a great and a royal art, but it is still a more royal art to induce men to do that which is good, and to abstain from evil, without having recourse to the power of the law. Others derive the appellation, Royal Art, from that part of the members of the English Builders' Hutts, who, after the beheading of Charles I., 30th January, 1649, joined the persecuted Stuart, inasmuch as that they laboured to restore the royal throne, which had been destroyed by Cromwell. Anderson, on the contrary, in his English Constitution Book, affirms that the appellation Royal Art is derived from the fact that royal persons have stood, and still stand, at the head of the Craft.

Kuss. Kiss, or Salute.-The salutation of the Brethren should be a salute of peace and of love, and strengthened by the sacred numbers, The Judas kiss is vanished from amongst us. He who does not really love his Brother, let him not take him by the hand, let him not feign love. Experience teaches us that every Brother is not worthy of love, and that those who meet every one with an embrace, who profess to love every one, lay themselves open to the suspicion that they do not really and truly respect any one.

Landes gesetze. Laws of the land.-The Freemason has the greatest respect for the laws of the land in which he lives, and he obeys them with the zeal of a faithful subject. If he is entrusted with the putting those laws in force, his Masonic duties remind him to be faithful and diligent in applying them. Should the state command the Lodge to be closed of which he is a member, he immediately obeys, and visits no assembly which is not allowed, or at least tolerated by the state. In the event of a Brother wilfully violating the laws of his country, the Order itself directs the attention of the magistrates unto him, and he who is punished as a criminal by the laws, is excluded from the Order without exception.

Lehrling.-Apprentice, or first degree in the Order, in which every one must remain one or two years; yet many are advanced to the Fellow Craft's degree earlier, according as their spiritual capacity, zeal for the Order, and proved brotherly love deserve. An apprentice is nevertheless respected in every Lodge as a Brother equally as much as an older member, and he has not, as might be supposed, any especially derogatory work to do. He learns Masonic wisdom as far as it can be taught in the first degree, and he is, therefore, called an apprentice. His clothing in the Lodge is very little different from that of the others, and the older Brethren dare not place much value in their being able to wear an ornament or two more than he does. To be true to their duty is a star which hangs upon the naked breast, the other stars hang upon the coat, says Brother Asmus.

THE GRAND BELLOWS-BLOWER.

THE Grand Officers' dinner mess, as a club, was some years since rather an agreeable meeting. Bros. Meyrick, Prescott, M'Gillivray, Ramsbottom, and many excellent hearted Brethren have since fallen beneath the grim tyrant, and their places have been supplied by successors to the club certainly, but, alas! the mantle is still suspended—it hath not as yet descended. A Grand Officer, possessed of much good humour and high reputation in his profession, was once, at a meeting of the mess, the subject of a little raillery. The subject was the unmusical notes of the organ. Why don't you give us a good lively tune on entering Grand Lodge?" enquired a member of the Grand Organist. "A lively tune, indeed! I'm for a serious one," said a second, as he energetically compressed a melting peach between the tongue and palate; (observe, it was September, when that delicacy was in its prime). A third, who held the " magnum ”* to the light before he filled his glass, observed that "whether lively or serious, it would be all the same, for the organ had no wind." Some other ventured a joke, and all laughed. Laugh on," said the Grand Organist; "until I can appoint a 'Grand Bellowsblower,' you never can have organic music' in perfection." Such an officer, and with so euphonious a title, has never been appointed, and hence we presume the reason that the organ is neither flat, sharp, nor Smart,-in fact, it wants its "Grand Bellows-blower."

66

COLLECTANEA.

THE FLOWER AND THE LEAF.-" Under the sunny sky of the East, in a perfumed garden, a shrub spread its green branches, laden with flowers, which gently disported themselves in the evening and morning breeze. A young flower, scarcely blown, sprang out, wooingly, to the warm air. Happy in the possession of life, it played with the dew-drop, dilated its cup, and proudly raised itself on its thorny stalk. As the leaves which encircled it prevented it from abandoning itself to every jerk of its coquetry, it chided them by saying, "Your continual neighbourhood annoys me; your entwinings fatigue me; and I long for the moment when I shall be free and alone." 66 Young insolent! our cares constrain thee, and our solicitude bears heavily on thee," said one of the oldest leaves of the shrub. "This is so like youth; ungrateful from ignorance, you rebel against those who protect you, and murmur against guards, the importance of which you do not comprehend. Fool that thou art, what would become of thee if we did not shelter thee against the fire of an eastern sun?—if we did not guard thee against the wind which comes in blasts from the desert?-if we did not defend thee from the attacks of insects, and if we did not conceal thee from the eyes of those who would only touch to destroy thee?" The young flower, insensible to this lesson, only made more ardent wishes for its liberty. Alas! its premature desires were only too soon gratified. Towards evening the gardener came, and stripped it of all its leaves, for the com

* The G. O. M. and G. S. L. frequently indulge in magnums of port.

position of an essence, and the flower stood alone, proud and delighted with its independence. Its joy was of short duration. The cold night made it tremble; the morning rain bent it on its stalk; against its petals, shrinking with fear, a filthy insect came and glued its hideous spittle. Towards noon, a child attracted by the gaudy colours it yet displayed, plucked it without pity; and in an hour after the poor flower lay without form and life, trampled in the alley of the garden. Young daughters! your mothers and your relatives know better than you what are the dangers which, under a thousand forms, threaten your career. They also know, far better than you can, the means of guarding your youth. Submit then implicitly to their guidance. Consider that by your self-denials of a day, you avoid the misery of a disturbed life."Moral and Religious Tales for the Young of the Hebrew Faith. Adapted from the French of "Les Matinées Du Samedi" of G. Ben Levi; by A. Abraham.

FILIAL PIETY.-" Love, respect, and gratitude towards our parents and the guides of our youth, are such innate feelings that it is needless to insist on the care which children ought to exercise, so as never to retard the payment of this three-fold debt, which they have contracted from the day of their birth. Where is the child that has not caused tears to its mother, and anxiety to its father? Where is the child who would avow its indifference for its parents? Where is the child who, in its disobedience, permits itself to speak thus daringly, "I know better than they what is proper for me?" Filial love belongs to the recesses of the heart, where all sensitive and praiseworthy emotions are felt. Filial respect manifests itself by an incessant deference to the wishes and opinions of our parents, whatever their age or situation, and whatever be the comparative superiority we may acquire over them. Gratitude to parents should be unlimited. In every circumstance we ought to recollect the troubles and anxieties we have caused them, the sacrifices they have made for us, the affection they have cherished, and the devotedness which they have testified. When love, respect, and gratitude for our parents attain the highest degree, they partake of a religious feeling. Hence the expressive title, "Filial Piety." It is enjoined on us to honour our father and mother under all circumstances; to speak before them with modesty; to listen to their advice with deference; to respect them in all instances; not to occupy their accustomed seats. A son who sees his parents without food, and is incapable himself of relieving them, will be respected in going to solicit for them public charity. Filial piety is the cardinal point of all the virtues. A good son is equally a good husband, friend, and citizen. He who knows how to subdue his passions in honour of his father, will undoubtedly make the same sacrifice for his king and his country. It is thus that the love of God, of our parents, and of our neighbour, are united in one indissoluble knot."-Ibid.

THE INFLUENCE OF MOTHERS ON THE CHARACTERS OF MEN OF GENIUS.-What does not the world owe to noble-minded women in this respect? and what do not women owe to the world and themselves in the consciousness of the possession of this authority? To stamp, to mould, to animate to good or evil the generation that succeeds them, is their delegated office. They are admitted to the co-workmanship with God; his actors in the after-age are placed in their hands at the outset of their career, when they are plastic as wax, and pliant as the green withe. It is they who can shape and bend as they please. It is theyas the young beings advance in the world of life, as passions kindle, as

eager desires seize them one after another, as they are alive with ardour, and athirst for knowledge and experience of the great scene of existence into which they are thrown-it is they who can guide, warm, inspire with the upward or the downward tendency, and cast through them on the future ages the blessings or the curses of good or evil. They are the gods and prophets of childhood. It is in them that confiding children hear the divinity speak; it is on them that they depend in fullest faith; and the maternal nature, engrafted on the original, grows in them stronger than all other powers of life. The mother in the child lives and acts anew and numberless generations feel unconsciously the pressure of her hand. Happy are they who make that enduring pressure a beneficient one; and, though themselves unknown to the world, send forth from the heaven of their hearts, poets and benefactors to all future time."-W. Howitt.

"THE WORLD produces for every pint of honey a gallon of gall; for every drachm of pleasure a pound of pain; for every inch of mirth an ell of moan; and as the ivy twines round the oak, so does misery and misfortune encompass the heart of man. Felicity, pure and unalloyed felicity, is not a plant of earthly growth; her gardens are the skies."

Too FREQUENT Reward of PUBLIC BENEFACTORS.- "The man who becomes the servant of the public is often made to feel that he serves a fickle and an ungrateful master. He has often to prosecute his plans amidst the hesitancies of the timid, the coldness of the selfish, the neutralities of the indolent, and amidst the petty censoriousness to which the necessities of self-defence are always prompting such people. Over a large surface, moreover, he will be regarded as the invader of great interests, real or imaginary, and will be misunderstood, calumniated, wronged. If he would be stedfast to his purpose, he must not seem to see half the childishness, nor half the ingratitude, which will be betrayed in quarters whence better things might have been expected. It will be well if some of his worst enemies are not found in such connexions. In this necessity of forbearance, in this endurance of gross injustice, we see a part of the mulct which the man must be content to pay who would do some great thing.”— Carlyle.

THE MORNING AND EVENING STAR OF LIFE.-"Nothing calls to mind the close of life to a noble-hearted young man so much as precisely the happiest and fairest hours which he passes. Gottreich, in the midst of the united fragrance and beauty of the flowers of joy, even with the morning star of life above him, could not but think on the time when the same should appear to him as the evening star, warning him of sleep. Then said he to himself, All is now so certain and so clear before me-the beauty and the holiness of life, the splendour of the universe, the Creator, the dignity and the greatness of man's heart, the bright images of eternal truth, the whole starry firmament of ideas, which enlightens, instructs, and upholds man! But when I am grown old, and in the obstruction of death, will not all that now rustles so bloomingly and livingly about me appear grey and dull? Just when man is approaching that heaven which he has so long contemplated, Death holds the telescope inverted before his dim eye, and lets him see only what is empty, distant, shadowy. But is this indeed true? Shall I be more likely to be right when I only feel, and think, and hope with half a life, incapable of a keen glance or an intense sensation, or am I

VOL. IV.

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