Provincial Grand Lodge Of Kent.

the vote it had annually made , and Bro . Spencer for tho magnificent total of £ 400 sent up in the course of last year . He also thanked Bro . Warne , their Prov . G . S . W ., for bringing in a total of £ 260 , and Bro . Hart for his admirable list of £ 46 . He apoke of the liberal and consistent support always given by Kent to the Charities , which he

hoped would be long sustained . The Provincial Grand Master , in proposing the Visitors , said the list included many distinguished brethren from London and elsewhere , whom they were all proud and delighted to welcome . He associated with the toast the name of Bro . James Willing jun ., a well-known Past Master and ardent

supporter of Freemasonry in London , and in the provinces also . Bro . Willing replied in a few well-ohosen sentonco 3 , thanking the brethren of Kent for the magnificent hospitality thoy had shown tho visitors on that auspicious . ocoasion . The Provincial Grand Master next gave the Committee of the Temple

Lodge , and in doing so said the present gathering had been the most successful ever held in the Province . For this they were indebted for the admirable arrangements made by the brethren of the Temple Lodge , whom he wished every success in the enterprise they had jnst entered upon ; he referred to the new Masonio Club , the

foundation-stone of which they had laid that afternoon . He coupled with the toast the names of Bros . H . Stock the oldest Past Master , and father of the Lodge , and A . Petts , the present Worshipful Master . These brethren having responded , the list was fittingly conoluded by the Tyler , and the brethren repaired to the gardens and promenade

to enjoy the evening breezes from the sea , which proved delightfully refreshing after the oppressive heat of tho day . A majority of the visitors left Folkestone by the last ti-ain , for their respective homes , but not a few remained and tested the excellent arrangements of the popular Pavilion Hotel , with whioh they expressed themselves

abundantly satisfied . The proceedings at the banquet wei'e enlivened by a choice selection of vocal musio , under tho direction of Bro . Theodore Distin , assisted by Miss Louisa Distin , Bro . Arthur Thompson , and Bro . Fred Cozens ; Bro . H . S . Roberts lending efficient aid as aocompanyisfc at the pianoforte .

Freemasonry As It Is.

FREEMASONRY AS IT IS .

A Lecture delivered by W . Bro . Nobin Chand Bural , P . M . 234- ( E . G . ) , P . P . H . 234 ( E . G . ) , P . T ) . G . A . D . C ., at the Forty-eighth Meeting of the Calcutta Emulation Lodge of Improvement , on Saturday , 27 th March 1886 .

BRETHREN , —In appearing before you this evening , it is far from my desire to arrogate to myself the position of a teacher . I cherish no such pretension . My avocations leave me little leisure for that profound study and

research which are essential to the adequate discharge of

such a task . My sole purpose is to avail myself of tho privilege , which belongs to every member of our Brotherhood , to hold easy unrestrained familiar converse with you

on matters regarding the study of which each of us can and should contribute according to our means and opportunities . Ideas , thoughts and speculations arise in every thinking mind ; they may not all be new , they may not

always be of value , but they are suggestive , and by mutual attrition , may develope something worth knowing . Two pieces of dry sticks , worthless by themselves , produced by friction against each other the first element of human civilization , the Promethean fire , sung by the Greeks , adored by the Zoroastrians , and which our Hindu ancestors held so sacred . Out of discussion cometh light , and there is no reason to suppose that the attrition of different minds should not yield something valuable . It was under this impression that I once availed myself of an opportunity of discussing with you about the probable origin of Freemasonry , and you were kind enough to give me a considerate hearing . On the present occasion I desire to follow the same course , proposing merely to confine myself to

a rough survey of the present condition of our Craft , to explain or rather to discuss those duties and responsibilities which should guide us in our lives and actions . The ancient philosophers of Hindustan may be divided

into two classes or schools—the exoteric and the esoteric

In the exoteric school , instructions were given in public places . The elements of science , both physical and moral , were unfolded , and those principles which ordinary intelligence could grasp , and against which the prejudices of

ordinary minds conld not revolt , were inculcated in places accessible to alljwhom curiosity and love of knowledge might hring together . But the more abstruse tenets of their system were reserved for a chosen few who , admitted into

the inner esoteric school , received in the secret recesses of the master's dwelling lessons too deep to be understood , too pure to be appreciated bv the vulgar crowd who in the

morning had assembled at the public lecture . This , in some measure , is the characteristics of Masonry . Its system taken as a whole is strictly esoteric . Its disciples are taught a knowledge which is too obtrnse for the profane ,

Freemasonry As It Is.

and it is only in the adytum of the Lodge that these lessons are imparted . It is , however , not confined solely to that place . It has a wide field in the outer world , and without these results it would fail of its primary objecK Thus viewed in itself , and connected with the world without , it maintains its twofold character—an exoteric and au

esoteric school as palpably distinct as were thoso of tho

ancient sects . Tho main difference between tho two was that tho admission or the exclusion was in the latter case solely dependent on the will of the instructor , while in tho former , it is voluntary and dependent only on tho will

and wishes of the disciples . In the sense in which I wish to convey the terms , every Mason on his initiation into tho exoterics of our Order has placed before him a beautiful structure , the exterior of which alone he can then examine , and with this examination he must for the time remain

satisfied ; and many , alas too many , do so remain ! Those are our exoteric Masons . But there aro others whoso curiosity is not so easily gratified . Thoy desire a further and more intimate knowledp-o of the structure than has

been presented to their view . They advance and examine its internal form ; they traverse its intricate pa ? sages ; they explore its hidden recesses , and admire and contemplate its magnificent apartments . This knowledge of the edifice is

then enlarged , and the more it is enlarged , the purer , and truer becomes their conception of the principles of its construction , far in advance , also , of their less inquiring brethren . These men become esoteric Masons . The

hidden things of the Order become to them familiar as household words . They become gradually masters who are to guide and instruct the less informed , and to diffuse light over paths which to others are obscure and dark . There is between these studious Masons and their slothful unenquiring Brethren the same difference in the views they

take of Masonry as there is between an artist and a peasant in their respective estimation of the beauties of nature or a painting of Raphael or Rubens . The peasant gazes with

stupid wonder at scenery the most beautiful , or with cold indifference at the canvass beaming with life , without tho slightest excitement in his barren and vacant mind . But to the eye of the artist how different is the impression

conveyed ! To him the landscape is full of light and life and beauty , and to him the grand old painting is the voice of nature speaking in the language of art ! And whence arises this difference of impress on produced by tho same objects on these two very different individuals ? It is not from genius alone , for that unaided brings no light to the mind , though it prepares it for its reception . It is instruction which enlarges the intellect , and fits it for a true appreciation of those truths which find in the bosom of ignorance no abiding-place . Thus it is with Masonry . As we cultivate it as a science , its object becomes further and further unfolded as our knowledge of it increases . New lights burst forth from its inmost recesses which , to the inquisitive Mason , are vivid with bright effulgence ; but , to the inattentive and unsearching , are but as dim and fitful glimmerings , only rendering darkness visible . Let every Mason ask himself if he be of the esoteric school of Masonry ? Has he studied its hidden beauty and excellence ? Has he explored its history , and traced out the origin and the erudite meaning of its symbols ; or has he supinely rested content with the knowledge he received at the pedestal , not seeking to pass beyond the porch of the temple ? A twofold objection here suggests itself to my mind . Tou might in the first place ask me why have we tho double system of outer and inner learning . Our system is ono of ( to borrow the well-known republican motto ) Liberty—Equality—Fraternity . Oar predecessors have for centuries ,

nay , ever since the foundation of our Craft , fought hard to preserve our personal liberty . They have never bended their knees even to the most powerful kings . Wo have always been peaceful and loyal subjects , but never slave 3 .

Our sense of equality is best indicated by our third condition , viz ., fraternity . We are all brothers , from the highest to the lowest , and in the technology of our Craft we have never forgotten this cardinal principle . Why then , wo

may ask , should there be some chosen for the inmost sanctuary , and others be unable to penetrate into our innermost chambers . The premises of this argument are all perfectly

sound , bat the induction is wrong . We are all strict upholders of the principles of Fraternity . It forms the cornerstone of our Craft . The whole end and object is to treat mankind as the children of one common Father and our