Correspondence.

now existing and claim tho most remote descent is known to mo with all the certainty of my own existence . Your slashing critic baa been especially sarcastic npon my acconnt of tho Primitive Adopts , a passage which , for reasons of his own , he has divorced from tho context . I said that the Vedas specifically exact the death ponalty against all initiates who reveal the secrets

of the third to the second degree , or of the second to the first degree ; and the account I gave is the commontary of an initiate npon a passage in the Vedas which 13 used in a part of ono of onr A . and P . ceremonies , and moreover agrees pretty well with our own Bible . There are many enrions coincidences between tho esoteric interpretation of the Cabalists and tho Collegos of tho East . Both seem to toach that the first man created by the Elohim , or creative

powers , was bi-sexual , and spiritual , whilst the Second or Adamic race , created by the Lord Jehovah ( or Brahma ) was material and constitnted of earth , air , fire and water , and needed a female help . The Biblical " Sons of God" are , in tho Vedas , the Brahmans , who wero celibates until Brahma , or the Lord God , gave to them wives , daughters of the fourth race or giants . It is only as to tho account of the giants that the Biblical tradition differs from tho Vedaic records .

^ It is generally believed that the Ethiopians derived thoir instruction from the Indian Adepts , and communicated it to the Egyptians . Our A . and P . ceremonies specially state it , but there is a very ancient Indian historian who says that Mani ( Menes , the first King of % ypfc )> abandoned by tho Brahmins , led his army from old India , through places recognised as Ethiopian , to the land of Mizraim . Whether this is an exact historical account is of little moment here

for tbe Vedas are the oldest books in the world ( much older than the West believes , and curiously correspond in number with the Hermetic books of Egypt ) , and all the Ancient Colleges of Adepts taught the same esoteric doctrine . India has maintained to out- day amongst the few her old esoterio Secret Wisdom ; but Cambyses and other forei gners scattered the Egyptian . That Plato was an Egyptian Initiate is certain , and to his works must we look with an understand .

ing mind to discover the teaohing of the Adepts , and it will be found identical with tho Indian . Champollion observes of Plato : — " It was the dream of his life to write a work , and record in it the doctrines taught by the Egyptian Hierophants ; he often talked of it , bat found himself compelled to abstain on acconnt of his solemn oath . " In his " Phcedrns , " Plato says that it is only by " Constantly

perfecting himself in perfect mysteries , that a man becomes truly perfect . " That the late Neo-Plafconisfs of Alexandria , as well as tho Es 3 enes of Syria , were a branch of the Ancient Mysteries , admits of no manner of doubt to those who know the history of Ocoultism . I have already observed , on the testimony of Von Hammer , that it was at Alexandria that Hakim B'Mir Ella obtained the 9 ° of his

Syrian House of Wisdom , and from these the Brazes are derived . I know tho nature of the Drnze ceremonies , on the testimony of actual Initiates ^ and pronounce them a continuation of the Mysteries . But the doctrine , degrees , and systems of other Secret Societies yet existing among ancient nations , also correspond with the remote Colleges of Wisdom , and we are logically justified in asserting , as I have done

, that the present Societies have truly doscended from the mo 3 t ancient times . The Indian will one day prove this . The rest must be discovered by your slashing critic , by the aid of his own groat intellect , for I do not intend again to write on tho subject . I have neither time , inclination , nor money for it , as what he wants from me is a book of 1000 pages . If he is disposed to inves .

tigate the matter for himself , ho must first discover what tho dogmas of the ancien t Hierophants were , and traco the same culfe in " the Secret Societies of all ages and times . He may either ascend or descend the stream of time . Wherever he finds theso special dogmas , he will equally find secret oaths and ceremonies , and must of necessity arrive at the same point that I reached in my Lecture . I have

traced more by dogmas as , if these are identical , the landmarks of initiatory ceremonies mnst have been identical . I do not want to advertiso my own works , but to savo loss of time in letter writing , I desire to mention that in my larger work on "Speculative Freemasonry" ( John Hogg ) , I have shown clearly enough , on contemporary evidence , that the High Grades were

derived from tbe Rosicrucians ; moreover , these Rosicrucians asserted , in the seventeenth century that their association was organised in degrees , in a simiilar way to the Indian Societies . Now , as we know that these latter have been uninterruptedly continued from ancient times , and as the Druzes , Dervishes , and Indians , equally with the Rosicrusians and

many middle-age Societies , possess a system identical in Dogma with the ancient Sacerdotal Colleges , or Hermetic Associations , are we not justified in claiming the uninterrupted descent of all these modern societies from those of antiquity ? I assert emphatically that wo are , and that any Freemason may prove the thing for himself by diligent study ; and if he will not nndertake it , ho does not deserve

the " Gnosis . " The royal road thereto is the Antient and Primitive Rite of Masonry , but even there tho indolent student will fail to discover all that ho ought to know . The closing lines or parting stroke of yonr slashing critic was ovidently intended by him to be the hardest hit , and most telling paragraph . Therefore let mo tell him plainly , that it is a matter of

tuo utmost indifference whether " my brother Masons , " which of course means the learned critic and his particular friends , laugh at my lecturo or cry over it . If one may judge of tho rest by this sample , their Masonic knowledge is confined to a few pot-house scrapings and comic song 3 . It is my intention shortly to agair trespass upon their risibility , but I scarcely think that yon will quote so largely from my next lecture .

With great respect , and in perfect good nature , I remain , Your obedient Servant and Brother , JOHN YARKER , 33 " , 96 ° , 90 ° .

Music, Masonry, And Charity.

MUSIC , MASONRY , AND CHARITY .

To the Editor of the FREEMASON ' S CHRONICLE . DEAR Sat AN \> BROTHER , —Jupiter thundering is a tsight fur tho gods , but Jnpitor maudlin is—I hardly like to say what I thinkwell , not a pretty object . I have already dealt with tho thiiudor , bnt tho air is not yet cleared . lam not qnite suro that thcro aro not two modern Masonic Jupiters , so mo say three—two who air their

eloquence in one print , and a third relievos himself of a little bile in a piper that is eagerly scanned by Freemasons onco a week . I propose to let tho latter roam at pleasure , for the present . His lucubrations are comparatively harmless and of ono typo—strictly orthodox , narrow , and respeotable . The other two I shall deal with as ono , for if Jupiter major will permit Jupiter minor to assume tho reins now and

again he must not bo surprised if ho has to follow whero his alter ergo leads him . Before following out my wain purpose , I may , perhaps , bo allowed to summarise the position taken up by tho throe brethren I have alluded to . No . 1 is sentimental , mid co-most over tho cause of charity . No . 2 thinks that professional concorts and banquets do not affoct the good of tho Masonic Institutions—aro

permissible pleasures ; and Tio . 3 is of opinion , " as a general principle that it is far better to lay out money in honost labour than to encourage pauporism by enriching charities . " Aye , but docs No . 3 mean that onr Masonic Institutions aro encouraging pauperism P If so , then " charity is outrage , " and ho is bonnd to strive after a remedy ; if not , then his remark has no relevance . But I forgot ,

I promised not to deal with this writer at present . Once for all , let me clear the ground . I havo no unkind thought towards any of whom I writo ; I wonld not williugly wound their feelings ; but I am earnest in my contentions , and I believe that although plain speaking may cause temporary irritation , that it will ultimately win its wa , y to the conviction of all who desire that truth

and justice may prevail . As an artist attains effect by striking contrasts , so I humbly seek to follow his example by bringing my thoughts into relief without violating tbe canons of good taste , and certainly without any desire or intention of being personally offensive . I prefer to let the blow go straight from tho shoulder , and if in the counter I get a facer , I must take my punishment in good

temper . I want a free stage and no favour , and whon tho bout is over I shall hope to shake hands with my opponents as if nothing had occurred to ruffle our feelings . My contention all through this controversy has been—not that there should be no music or banqoets , but that both should bo used with moderation ; not that no arrangements should ho made on

special occasions , but that these should be effected with tho aid of members and visitors , who , almost without an exception , are well able to furnish all tho musical entertainment needed . I do not pre . tend to set up a precise standard , nor do I wish to limit personal discretion and generosity to the verge of a narrow utilitarian creed , or to tho stinginess of a miser . I am content to abide by the broad

and conclusive teachings inculcated by Freemasonry , and I hold very strongly that much of the money now spent in music and feasting could bo much better employed . I am not bound to any particular plan of utilising tbe money that would be saved by moderation in selfish indulgence . If the coffers of tho present Charities aro full to repletion , then other means can easily be found for the use of surplus

cash . Bnt have our Charities arrived at that point when further efforts are not needed ? Is their income placed on such a sure footing a 3 to supersede tho necessity of consideration when the engagement of professional artistes and tho providing of luxurious banquets are contemplated ? I think not , and therefore it is that I urge reflection and greater economy in tho indnlgenco in thoso matters that

minister to the lusts of the flesh . Now , your contemporary speaks with two voices . One says it is right to enjoy in full tho pleasures of tho table ; that the well- to-do Master is justified in spending of his substance in providing a professional musical enteitainment ou special occasions . My impression of tho meaning of this voico is , that enough is being done for the

Charities , and that tho whole question as to music and banquets resolves itself into one oF personal discretion . I have advanced reasons already against this conclusion , and shall not now repeat them . The other voice is of a very different character , Speaking of the lack of Stewards for the Annual Festival of tho Royal Masonic Benevolent Institution , your contemporary in its last issue says , "At

tho approach of our winter season , our thoughts naturally revert to old friends and old age , and the feeling that any old brother Masons whom we once knew , and sat by happily and genially in Lodge , or their widows , are wanting sometimes the very necessaries of life , must dispose our hearts to relieve their distresses and succour their necessities in fraternal goodwill and trne-beaited Masonic

sympathy . " Bro . James Terry , Secretary of the Benevolent Institution , had been lamenting the lack of Stewards , and yonr contemporary urges the pressing claims of the Charity upon us all . Might not professional artistes be dispensed with on a particular occasion , and could not the brethren do without some of the costly luxuries of the table , in order to help in some degree to meet these " very pressing

claims ? " Who or what would suffer by such self-sacrifices ? Wo have seen who would benefit by the holp thus sought . Let us . look a further on in the same issue . Referring to tho possibility of the nonso Committee of tho Boys' School enlarging " tho scope of their original ideas and proposals , " with regard to the " Junior School for Boys , " your contemporary says : " We deprecate

a lavish expenditure on our buildings for little boys as a hardship on those remaining candidates who aro in a state of the greatest misery and distress , who are often hardly able to " keep body and soul togcfchor , and who cannot be taken into the Boys' School because there is no possible room for them . " If this be a true state of things , and I

have no reason to doubt the faithfulness or the deplorable picture , then I say boldly that to indulge in costly music and the abnormal pleasures of tho table is a monstrous sin , and mnst work injury to the Fraternity . It is too late to talk about caro in admitting persons into the Craft . Tbe mischief has been done , & nd the