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  • March 6, 1875
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  • ASSYRIAN DISCOVERIES.
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The Freemason's Chronicle, March 6, 1875: Page 2

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    Article CONVIVIALITY. ← Page 2 of 2
    Article ASSYRIAN DISCOVERIES. Page 1 of 1
    Article ASSYRIAN DISCOVERIES. Page 1 of 1
    Article ATHLETICISM AND MASONRY. Page 1 of 2 →
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Conviviality.

of spirit among the convives . They must be men animated by the same kind of feeling . They must have a common purpose in view , and that purpose must be what our Gallic friends describe as spiriiuel . This purpose must be a good one ; the feelings that animate them must

stand the fire of hostile criticism , for Conviviality hath nought iu common with what is evil or evil minded . Conviviality and austerity are the antipodes of each other . The former is simple and straightforward , assuming everything to bo what it seems till it is tried to be otherwise .

The latter regards everything and everybody with a stern , if not an evil regard , till they have been tried and found not Avanting . A convivial is a good man in tho fullest sense of the word . He is religious , for no men can appreciate what is good without possessing the sense of

thankfulness , and thankfulness is of the essence of religion . He he has in him , so to speak , the milk of human kindness . To live in concert with others implies a sense of friendliness for them . Solitude , which in some form or other pertains to selfishness , is impossible . He lives not with himself or for himself ; but with others and for others . He is ever on

the outlook to do good . The sense of pleasure he feels excites in him the desire to promote pleasure for others . Conviviality , in fact , implies not only social , but moral and religions excellence . But to pass to tho Conviviality which is most familiar to

us , and the comprehension of which is possibly less trying . The Convivial man , in common parlance , is a right jovial good fellow . He has been so always and everywhere . This is no slight praise . To dub a man jovial and good implies that he possesses some qualities that are admirable ,

though tho exact nature of these qualities may be somewhat loosely defined . But the sense we usually apply to this description involves no obscurity of meaning whatever . We should never think of so describing an ill-natured or unkindly man , one who could not find enjoyment for

himself , and was incapable , therefore , of promoting it for others . The right jovial fellow enjoys life , and makes a point of doing so . Better still , he is careful that others shall be in the same boat , or , at all events , follow in the same track . He loves enjoyment , not only for its sake ,

for his own sake , and for the sake of his companions ; but likewise as a moans to an end , so that he may help others to enjoy themselves . Hence , not unwisely perhaps , the banquet or other similar entertainment is most commonly the chosen opportunity for cultivating

this virtue . Some will insist , of course , that this virtue , or rather this particular development of it , savours very strongly of selfishness—the attainment of one ' s own pleasure first , and then the promotion of that of other people . Wo have already , to a certain extent , anticipated this

objection . Mere sensual enjoyment by no means constitutes , in our opinion , Conviviality . It may be an element in it , but it is very far from being the whole . Experience has taught us that good invariably results from the free intercourse of men with each other . They become , in the

first instance , more sociable , then more friendly amongst themselves , and so gradually towards others . The more frequent then these opportunities for cultivating these friendly relations , the better it is for all classes of men , for Conviviality is the declared enemy of prejudice , whether

it be one ' s own opinion or that of a class . Hence , again , the banquet has been fitly chosen , to inaugurate all meetings for charitable purposes . It is not the mere pleasures of the table which help forward the work of charity , but the free and friendly intercourse to which the

banquet gives rise . The liberal-minded man is confirmed in his liberality , the doubts of tho hesitating are removed . All the world over this virtue , whether in its narrowest or most extended meaning , and charity go hand-in-hand

together . Each helps the other forward . The Convivial man is charitable , the charitable man Convivial . No wonder then , in Masonry , as in all things else , the two are inseparable .

Assyrian Discoveries.

ASSYRIAN DISCOVERIES .

THE Daily Telegraph announces further important Assyrian discoveries by Mr . George Smith , its Special Commissioner . In a letter which our contemporary published on Thursday , this gentleman states that he has found important tablets , containing an account of the Creation and

Assyrian Discoveries.

Fall of Man . Tho Assyrian story is much fuller than that of Genesis , and it appears to be an earlier version . Mr . Smith is extremely fortunate . We have not forgotten that he was lucky enough to find the remaining fragments containing the story of the Deluge , long after the discovery

of the earlier portion of the same tradition . We most sincerely hope that these additions to our knowledge of the ancient world may prove to be as important as we are led to believe them to be . Mr . Smith is a very able man ,

and no one doubts his scholarship , but he may be deceived . We do not say that he has been imposed upon by a practical joker , but the coincidences connected with his discoveries are so remarkable that we shall be

glad to hear that the tablets have been submitted to a closer examination by a competent committee of Archteologists specially skilled in the cuneiform characters . If , after due inquiry , it should be proved that the Chaldeans had a tradition of the Creation and Pall , and of the

Deluge , we shall be glad to welcome these astounding additions to our knowledge , though we confess that we shall require some time to digest the facts . As our readers aro doubtless interested in a question of this kind , we subjoin an extract from Mr . Smith ' s letter : —

"The first series , which I may call' The Story of the Creation and Fall , ' when complete mnst have consisted of nine or ten tables at least , and the history upon it is much longer and fuller than tho corresponding account in the Book of Genesis . With respect to these Genesis narratives , a furious strife has existed for years ; every word

has been scanned by eager scholars , and every possible meaning which the various passages could bear , has been suggested ; while the age aud authenticity of tho narratives have been discussed on all sides . In particular , it may be said that the account of the fall of man , tho heritage of all Christian countries , has been the centre of this

controversy , for it is one of the pivots on' which the Christian religion turns . Tho world-wide importance of these subjects will therefore give the newly-discovered inscriptions , and especially the ono relating to tho Fall , an unparalleled value , and I am glad , indeed , that snch a treasure should have resulted from your expedition .

Whatever the primitive account may have been from which the earlier part of the Book of Genesis was copied , it is evident that the brief narration given in the Pentateuch omits a number of incidents and explanations—for instance , as to the origin of evil , the fall of the angels , the wickedness of the serpent , & c . Such points as these are

included in tho Cuneiform narrative ; but of course I can say little about them until I prepare full translations of tho legends . The nai'rative on the Assyrian tablets commences with a description of the period before the world was created , when there existed a chaos or confusion . The desolate and empty state of the

universe , and tho generation by chaos of monsters are vividly given . The chaos is presided over by a female power named Tisalafc and Tiamafc , corresponding to tho Thalatth of Berosns ; but as it proceeds tho Assyrian account agrees rather with tho Bible than with the short account from Berosns . We aro told , in the

inscriptions , of the fall of tho celestial being who appears to correspond to Satan . In his ambition ho raises his hand against the sanctuary of the God of heaven , and the description of him is really magnificent . He is represented riding in a chariot through celestial space , surrounded by the storms , with the lightning playing before him , and

wielding a thunderbolt as a weapon . This rebellion leads to a war in heaven and the conquest of the powers of evil , the gods in due course creating the universe in stages as in the Mosaic narrative , surveying each step of the work and pronouncing it good . The divine work cnlminates in the creation of

man , who is made upright and free from evil , and endowed by tho gods with the noble faculty of speech . The Deity then delivers a long address to tho newly-created being , instructing him in all his duties and privileges , and pointing out tho glory of his state . But this condition of blessing does not last long

before man , yielding to temptation , falls ; and the Deity then pronounces upon him a terrible curse , invoking on his head all the evils which have since afflicted humanity . These last details are ,

as I have before stated , upon the fragment which I excavated during my first journey to Assyria , and the discovery of this single rolic , in my opinion , increases many times over the value of The Daily Telegravh collection . "

Athleticism And Masonry.

ATHLETICISM AND MASONRY .

THERE is nothing apparently in common between these pursuits , yet in the earl y part of last century a Lodge was established in London , whose very name is sufficiently suggestive of a connection between athletics and the Craft . This Lodge is still in existence , standing No .

45 on the list , and holding its meetings at the Old Jerusalem Tavern , St . John ' s Gate , Clerkenwell . As the origin of an early Lodge cannot be otherwise than generall y interesting to our readers we subjoin the following particulars , for which we are indebted to a well known

source . About the year 1730 , the attention of that eminent Mason , Bro . Desaguliers , was attracted by the frequent

“The Freemason's Chronicle: 1875-03-06, Page 2” Masonic Periodicals Online, Library and Museum of Freemasonry, 20 May 2025, django:8000/periodicals/fcn/issues/fcn_06031875/page/2/.
  • List
  • Grid
Title Category Page
SOCIAL CHANGES. Article 1
CONVIVIALITY. Article 1
ASSYRIAN DISCOVERIES. Article 2
ATHLETICISM AND MASONRY. Article 2
UNITED GRAND LODGE. Article 3
CORRESPONDENCE. Article 4
MASONIC MINSTRELSY. Article 4
REVIEWS. Article 4
THE MAGAZINES OF THE MONTH. Article 5
MONEY MARKET AND CITY NEWS. Article 6
INNOVATIONS. Article 7
THE THEATRES, &c. Article 8
Untitled Article 8
Untitled Article 8
Untitled Article 8
REVIEW OF THE WEEK. Article 8
THE BESSEMER SALOON STEAMER. Article 11
DIARY FOR THE WEEK. Article 12
NOTICES OF MEETINGS. Article 12
THE DRAMA. Article 13
THE LORD MAYOR'S VISIT TO LIVERPOOL. Article 13
ANSWERS TO CORRESPONDENTS. Article 14
DOWN A MINE. Article 14
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Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.

Conviviality.

of spirit among the convives . They must be men animated by the same kind of feeling . They must have a common purpose in view , and that purpose must be what our Gallic friends describe as spiriiuel . This purpose must be a good one ; the feelings that animate them must

stand the fire of hostile criticism , for Conviviality hath nought iu common with what is evil or evil minded . Conviviality and austerity are the antipodes of each other . The former is simple and straightforward , assuming everything to bo what it seems till it is tried to be otherwise .

The latter regards everything and everybody with a stern , if not an evil regard , till they have been tried and found not Avanting . A convivial is a good man in tho fullest sense of the word . He is religious , for no men can appreciate what is good without possessing the sense of

thankfulness , and thankfulness is of the essence of religion . He he has in him , so to speak , the milk of human kindness . To live in concert with others implies a sense of friendliness for them . Solitude , which in some form or other pertains to selfishness , is impossible . He lives not with himself or for himself ; but with others and for others . He is ever on

the outlook to do good . The sense of pleasure he feels excites in him the desire to promote pleasure for others . Conviviality , in fact , implies not only social , but moral and religions excellence . But to pass to tho Conviviality which is most familiar to

us , and the comprehension of which is possibly less trying . The Convivial man , in common parlance , is a right jovial good fellow . He has been so always and everywhere . This is no slight praise . To dub a man jovial and good implies that he possesses some qualities that are admirable ,

though tho exact nature of these qualities may be somewhat loosely defined . But the sense we usually apply to this description involves no obscurity of meaning whatever . We should never think of so describing an ill-natured or unkindly man , one who could not find enjoyment for

himself , and was incapable , therefore , of promoting it for others . The right jovial fellow enjoys life , and makes a point of doing so . Better still , he is careful that others shall be in the same boat , or , at all events , follow in the same track . He loves enjoyment , not only for its sake ,

for his own sake , and for the sake of his companions ; but likewise as a moans to an end , so that he may help others to enjoy themselves . Hence , not unwisely perhaps , the banquet or other similar entertainment is most commonly the chosen opportunity for cultivating

this virtue . Some will insist , of course , that this virtue , or rather this particular development of it , savours very strongly of selfishness—the attainment of one ' s own pleasure first , and then the promotion of that of other people . Wo have already , to a certain extent , anticipated this

objection . Mere sensual enjoyment by no means constitutes , in our opinion , Conviviality . It may be an element in it , but it is very far from being the whole . Experience has taught us that good invariably results from the free intercourse of men with each other . They become , in the

first instance , more sociable , then more friendly amongst themselves , and so gradually towards others . The more frequent then these opportunities for cultivating these friendly relations , the better it is for all classes of men , for Conviviality is the declared enemy of prejudice , whether

it be one ' s own opinion or that of a class . Hence , again , the banquet has been fitly chosen , to inaugurate all meetings for charitable purposes . It is not the mere pleasures of the table which help forward the work of charity , but the free and friendly intercourse to which the

banquet gives rise . The liberal-minded man is confirmed in his liberality , the doubts of tho hesitating are removed . All the world over this virtue , whether in its narrowest or most extended meaning , and charity go hand-in-hand

together . Each helps the other forward . The Convivial man is charitable , the charitable man Convivial . No wonder then , in Masonry , as in all things else , the two are inseparable .

Assyrian Discoveries.

ASSYRIAN DISCOVERIES .

THE Daily Telegraph announces further important Assyrian discoveries by Mr . George Smith , its Special Commissioner . In a letter which our contemporary published on Thursday , this gentleman states that he has found important tablets , containing an account of the Creation and

Assyrian Discoveries.

Fall of Man . Tho Assyrian story is much fuller than that of Genesis , and it appears to be an earlier version . Mr . Smith is extremely fortunate . We have not forgotten that he was lucky enough to find the remaining fragments containing the story of the Deluge , long after the discovery

of the earlier portion of the same tradition . We most sincerely hope that these additions to our knowledge of the ancient world may prove to be as important as we are led to believe them to be . Mr . Smith is a very able man ,

and no one doubts his scholarship , but he may be deceived . We do not say that he has been imposed upon by a practical joker , but the coincidences connected with his discoveries are so remarkable that we shall be

glad to hear that the tablets have been submitted to a closer examination by a competent committee of Archteologists specially skilled in the cuneiform characters . If , after due inquiry , it should be proved that the Chaldeans had a tradition of the Creation and Pall , and of the

Deluge , we shall be glad to welcome these astounding additions to our knowledge , though we confess that we shall require some time to digest the facts . As our readers aro doubtless interested in a question of this kind , we subjoin an extract from Mr . Smith ' s letter : —

"The first series , which I may call' The Story of the Creation and Fall , ' when complete mnst have consisted of nine or ten tables at least , and the history upon it is much longer and fuller than tho corresponding account in the Book of Genesis . With respect to these Genesis narratives , a furious strife has existed for years ; every word

has been scanned by eager scholars , and every possible meaning which the various passages could bear , has been suggested ; while the age aud authenticity of tho narratives have been discussed on all sides . In particular , it may be said that the account of the fall of man , tho heritage of all Christian countries , has been the centre of this

controversy , for it is one of the pivots on' which the Christian religion turns . Tho world-wide importance of these subjects will therefore give the newly-discovered inscriptions , and especially the ono relating to tho Fall , an unparalleled value , and I am glad , indeed , that snch a treasure should have resulted from your expedition .

Whatever the primitive account may have been from which the earlier part of the Book of Genesis was copied , it is evident that the brief narration given in the Pentateuch omits a number of incidents and explanations—for instance , as to the origin of evil , the fall of the angels , the wickedness of the serpent , & c . Such points as these are

included in tho Cuneiform narrative ; but of course I can say little about them until I prepare full translations of tho legends . The nai'rative on the Assyrian tablets commences with a description of the period before the world was created , when there existed a chaos or confusion . The desolate and empty state of the

universe , and tho generation by chaos of monsters are vividly given . The chaos is presided over by a female power named Tisalafc and Tiamafc , corresponding to tho Thalatth of Berosns ; but as it proceeds tho Assyrian account agrees rather with tho Bible than with the short account from Berosns . We aro told , in the

inscriptions , of the fall of tho celestial being who appears to correspond to Satan . In his ambition ho raises his hand against the sanctuary of the God of heaven , and the description of him is really magnificent . He is represented riding in a chariot through celestial space , surrounded by the storms , with the lightning playing before him , and

wielding a thunderbolt as a weapon . This rebellion leads to a war in heaven and the conquest of the powers of evil , the gods in due course creating the universe in stages as in the Mosaic narrative , surveying each step of the work and pronouncing it good . The divine work cnlminates in the creation of

man , who is made upright and free from evil , and endowed by tho gods with the noble faculty of speech . The Deity then delivers a long address to tho newly-created being , instructing him in all his duties and privileges , and pointing out tho glory of his state . But this condition of blessing does not last long

before man , yielding to temptation , falls ; and the Deity then pronounces upon him a terrible curse , invoking on his head all the evils which have since afflicted humanity . These last details are ,

as I have before stated , upon the fragment which I excavated during my first journey to Assyria , and the discovery of this single rolic , in my opinion , increases many times over the value of The Daily Telegravh collection . "

Athleticism And Masonry.

ATHLETICISM AND MASONRY .

THERE is nothing apparently in common between these pursuits , yet in the earl y part of last century a Lodge was established in London , whose very name is sufficiently suggestive of a connection between athletics and the Craft . This Lodge is still in existence , standing No .

45 on the list , and holding its meetings at the Old Jerusalem Tavern , St . John ' s Gate , Clerkenwell . As the origin of an early Lodge cannot be otherwise than generall y interesting to our readers we subjoin the following particulars , for which we are indebted to a well known

source . About the year 1730 , the attention of that eminent Mason , Bro . Desaguliers , was attracted by the frequent

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