Symbols.

apt to bo continual . The exhibition of anger is unmanly in any one , and is the absence of all spirituality in the Christian . If ifc does not cause criminations of conscience ,

as it should , it leaves a deep feeling of sadness or engenders an inexcusable hatred . These , being only a few of the meanings of this symbol , are ample to show the great importance of its teaching .

THE BURNING TAPERS . —While the burning tapers represent the Sun , Moon and Master , yet they may also represent the degrees of influence and character among men . We may be serving for the same purpose and engaged in the same pursuits , but onr character and influences are as varied as our talents . The sun and moon are

for the purpose of light , but their degrees are vastly different . As they are the leading lights of the Universe so the Master should be the leading light of the Lodge ; and Masons should occupy the place of light among men as Christians are commanded to do by their SAVIOUR .

LEVEL . —As a symbolic jewel the level indicates equality . Practically there is little equality among men . Wealth , station , occupation , some religions , modesty and arrogance , education and ignorance , are among the leading causes of inequality , although the real merits of a given number may

be the same . With GOD all men are equal . In the Lodge there is no distinction , not because men would not make them , but because the Lodge in this respect follows the guidance of Divine instruction . Then even if there were

the disposition to establish inequality the whole working of the Fraternity precludes it . We should , at least as far as possible , follow this thought in our associations among men and count all upon their real merits .

PLUMB . —The Plumb " inculcates rectitude of conduct ;" hence , like fche compasses , indicates more of self than the level . Rectitude means "Righfcness of principle and practice ; exact conformity to truth , or to the rnles prescribed for moral conduce , either by Divine or human law ;

uprightness of mind ; uprightness ; integrity ; honesty ; justice . " ( Webster ) . By this definition rectitude is seen to mean a great deal . Ifc gives very little latitude for the inconsistencies of life . Involving principle and practice it demands a close observance in self of all that self teaches .

It admits nofc of preaching without practice , bufc demands both . Exact conformity to truth applies to all things thafc may occur between any two parties . It implies a strict adherence to all moral law . There is no room for vacillation of mind or action .

How noble and true would all Masons be if they lived up to tbe instructions of these last few symbols ! One by one they develop every moral quality known in the catalogue , prepared by the Divine Mind . Beginning with faith in God and ending with the highest quality of Christian grace

they leave nothing untaught that would make us good men . They touch the moral qualities involved in all the actions and associations among men ; every mental secret and public action of self . ASHLAR . —In its rough state the ashlar represents the

stone in its original state as taken from the qnarry ; rough , full of protuberances , sharp points . Perfect , ifc represents the same stone as coming from the hand of the workman , beautifully polished and ready to glisten in the wall of the building . Rough , ifc indicates fche rough imperfect ; state of

our moral nature , as we come into the world corrupted by the sin of humanity that has been carried down through tbe generations of man . Perfect , it teaches the perfection of character as developed by the refining influences of education and religion . A view of that class of men who

have ever ignored all refining influences will easily show what men are when left to self and devoid of all refinement , while the character of a pure , godly and refined man may show what may be done by the teaching and practice of a hi gher life . Masonry in all its teachings ignores the first and advises the other . TRESTLE BOARD . —In architecture the trestle board is a

synonym of plan , design , care , observance of rule and thought ; so also in Masonic teaching it acknowledges the desi gn and rules of the Divine in all moral law ; for the

preceding symbols show these laws for moral action very plainl y and simply that all Masonic conduct , whether with regard to self or our connective relations with others , should be regnlated by the highest rnles of morality . TT O -j o —~ "J £ iow

pure and good men might be if tbey strictly followed snch laws as these ; how near the highest Christian standard ; how little wrong to self or conscience ; how little wrong to others ; how much good by ^ plication if not by actual deed ; how elevating their

Symbols.

character ; how the tone of public morals would be elevated ; how near perfection men might bo . ' Nothing would be left for doing bnt accepting a REDEEMER n . < a personal SAVIOUR and the direct spiritual communion between man and his GOD wonld bo perfect . —Voice of Maxonry .

Mediaeval Builders.*

MEDIAEVAL BUILDERS . *

rpHIS essay , which by the way is dedicated to Bro . L W . J . Hughan . P . G . D ., "is rather intended "—so runs the preface , " to aggregate certain historical facts , drawn mainly from contemporaneous records , than to use the same to philosophise for the purposes of theory . " Bufc

though the scope of fche inquiry has been narrowed , so as to make tho eleventh century " a central point of divergence and examination , " tho study as presented to us is a most interesting one , and should bo read carefully by all students of mediawal Masonic history . The builders of

whom Bro . Fort writes were men who exercised a powerful influence , and in maintaining their claims to freedom at a later period of the Middle Ages " arrayed their entire body against the authorities of both Church and civil government . " Before the thirteenth century they were " content

to show respect for the laws of Monastic life . " But later , " they came into conflict with the prelatial functionaries on a point of governance alleged fco be an important element in conventual discipline . In a word , the guild of constructors wanted to continue the growth and

cultivation of fcheir beards . This was insufferable by the regulations sanctioned by the hierarchy , on several grounds , the principal of which was the sharp distinction that a cleanshaved " face made between the world and professed devotees , fche beard signalising the pomp and being "

associated with the splendid dissipations of secular society . " In 1230 , William , Abbott of Premontre , ordered them to shave off their beards , but they refused , and as regards this refusal , Bro . Fort says , "it presupposes boundless courage to confront a power in the full swing of its

dominion , rendered doubly embittered against defection from prelatial regulations , through vengeance meted out with an unstinted hand to the vanquished heresies of southern Europe . " And he continues , " Vigorous manhood had long since been reached by these defiant harbati

constructors , as attested by the offending affluence of beards , and therefore they possessed physical endurance for the singular tournament , but their diversified and widespread brotherhood supplied numbers almost equal to those of the Monks themselves . Such answer as

they returned to the venerable prelate is also characteristic of tbe Medireval Masons . They said if the execution of this order were pressed against them ' they would fire every cloister and cathedral in the country . ' The decretal was withdrawn . Had this strange body been

one of the ordinary craffc guilds , it would have tasted the grinding force of church subjection by the fearful powers thafc daunted the spirits and agonised the flesh of recalcitrant heretics of that age . What renders the complete

immunity of these builders the more remarkable is , the singular fact that afc the same epoch , in the year 1220 , and not far remote in Brunswick , twelve masters of as many guilds were publicly hung , but for what crime the contemporary records fail to disclose . "

After referring to the complete blending together of different guilds with the Masons , and pointing out that " the Masons of the Middle Ages must have received their technical education , arithmetical or geometrical , invariably from the priories , " Bro . Fort remarks thafc concurrently

with the study of this science of geometry , " a tendency continually reveals itself to use its abtruse problems as the basis of philosophical speculation , thus blending fche visible theorems with unseen operations of the spirit , resembling somewhat the transfusion of theosophic Masonry

into the ancient practical Craft . " And again it is shown how Architecture stands out supe rior to other arts , " not merely for the solemn interest blended with it , but for the

display of that practical handiwork of unpliable material by skill of hand conjoined with great mental education . No significant culture of intellect was demanded of the remaining Middle Age artificers , " while " in many respects mediaeval