Correspondence.

CORRESPONDENCE .

We do not hold ourselves responsible for the opinions of our Cor . respondents . We cannot undertake to return rejected communications . All Letters must bear the name and address of the Writer , not necessarily for publication , but as a guarantee of good faith .

CORRECTION . —In last week ' s number , in Dr . Bedolfe ' s letter , " Which is Correct , " first line , second paragraph , the name of Bro . J . Stevens should be substituted for that of Bro . Pooro , the former being tho brother who first raised the question .

WHICH IS CORRECT ? To the Editor of THE FREEMASON ' S CJIRONICXE . DEAR SIR ANDBROTTIER , —Thecontroversy originated by "P . M ., P . Z ., " hitherto moderately interesting in its way , seems likely to become highly instructive , now that writers of acknowledged talent and learning , such as " Q . " and Dr . Bedolfo , take part in it . Tho remarks npon this subject of Bro . Bedolfe reveal a studious mind , ready to

champion what it conceives to bo truth against any and overv obstacle , but extremely prosaic and remarkably unimaginative . It is , therefore , hardly surprising that ho should enter npon this discussion with the enunciation of views which ho will find but few to accept or endorse . There is a distinct difference between the aims of "P . M ., P . Z . " and the Doctor . The endeavours of the former aro

directed to building np , those of the latter calculated to destroy . The Doctor is almost fierce in his denunciations of the method and quality of Masonic teaching . His matter-of-fact intellect despises allegorical illustrations , which he refuses to view in any other but the literal sense . He wonld have what is admitted to bo simple tradition stand the test of modern science and philosophic speculation , and

ideas cherished by the wisest and best for thousands of generations to be unscrupulously dissipated . It is to be regretted that our learned brother did not confine his observations to the examination of Masonic instruction as a whole , instead of picking out two or three isolated cases , which , ns presented by him , may appear contemptible ; but which in their proper connection will bo found to dovetail with

tho rest of the work , and to contribute to the symmetry and comprehensiveness of the system . His method of attack , undoubtedly well meant , must be condemned , because it is not only injudicious , but thoroughly inconsistent with the spirit of Freemasonry . He lays himself open to the charge of making public matters which should prudently be kept private , of carelessly trenching upon delicate and

forbidden territory , thoughtlessly offending tho susceptibilities of many , ancl , at tho same time , placing a barrier in the way of arriving at definite and practical conclusions . Before replying to some of tho objections raised , it may be at once conceded that onr Eitnal and Lectures would be none tho worse for a little more pruning and grafting , and that many other matters , quaint in themselves , might be

considered somewhat out of date ; but , at tho same time , it should be understood that there aro brethren who have exerted themselves ( and who are by no means idle now ) to introduce many important improvements , which aro gradually and cautiously being adopted in many Lodges east , west , north , and south , in spite of tho strenuous and persistent opposition of conscientious obstructives , whoso

perverse unreasoning proclivities inclines them to venerate and hold fast antiquated notions , however ridiculous and opposed to common sense and the advanced thought of tho present day . It appears to mo tho Doctor entirely misapprehends tho nature , aim , and object of a Lodgo of Instruction . It has never been intended as a place for tho attainment of high , or , for that matter , of

low branches of education . People who attend there have presumably completed their scholastic career long years ago . Its pretentions have ever been most modest . It simply professes to aid the novice to become acquainted with the various duties he may at some time or other be called upon to perform in a regular Lodge , and to afford opportunity to those who desire to acquire greater efficiency by

constant practice under tho supervision of an experienced Past Master or Preceptor . The lectures , or at least a portion of them , are intended to illustrate many points in the ritual and procedure which might to some seem obscure and unintelligible . The great lessons sought to be enforced , and not unfrequentl y by practical example , are discipline , loyalty , fidelity , unselfishness , toleration for the feelings

of others , love of truth and benevolence , and humble acknowledgment of human littleness , frailty , and dependence . It is , moreover , a place which encourages fraternal intercourse , frequently resulting in the formation of lasting friendships , and where the most amiable qualities of our nature are continually called into exercise . It is there , also , where dormant capacities aro stimulated ;

diffident dispositions acquire manly courage , and waverers in the moral path gather strength to pursue it to their comfort and advan . tage . Can Bro . Bedolfe deny the foregoing assertions ? Conscientiously , he cannot . Then why stigmatise snch teaching as " cold morality and false moralit y , " and advise that " rather than teach thus , to leave untaught ? " By thus , I presume , is meant the

allegorical form , and in this category are included the Scripture narratives , which , in his opinion , are " sheer idle tales ; " but which , to my mind , forcibly illustrate great and abiding truths . To a mind constituted like that of our esteemed brother these may appear mere " idle tales ; " but , to men of ordinary intelligence , every one of them

conveys , as _ it doubtlessly was intended they should , lessons of high moral principle , piety , aud humanit y . Each and all these narratives is capable of fair interpretation , so as to stand the closest scrutiny , oven in the dazzling brightness of" all the lights of science around us . " From tho Doctor ' s stand-point , the Fables of iEsop or La Fon-

Correspondence.

taine must seem supremely ridiculous , ancl these , together with the vast literature dedicated to form , train , and direct tho budding intellect , ought to bo treated with scorn and contempt , and mercilessly destroyed . And yet tho records of tho remotest ages bear evidence that the wisest have not disdained to sow tho seeds of knowledge , and to call into life the finer attributes of humanity by means of

parables , emblems , and allegories , conceiving that mode of teaching best calculated to exercise great and salutary influence upon intellectual and moral development . Apart , then , from the question of historical veracity , or theory of inspiration , and taking a more secular view of these narratives , I will ask , —Aro they , indeed , " sheer idle tales ? " Is there nothing in them that would repay perusal ?

Let ns see . Is the picture of unbounded and unquestioning faith , as typified by the patriarch Abraham , entirely unworthy of contemplation ? Is there nothing suggestive in the sketch of Isaac , and his pride and affection for his bluff and burly oldest born , who might bo imagined to havo been somewhat of the John Bull typo—honest , straightforward , and hearty , fond of sport and the chase ; yet , withal ,

of a temper that could be gentle with tho weak , and forgiving to those who may havo done him wrong ; orin tho sketch of tho effeminate Jacob , whoso yielding disposition so easily led him to commit unpardonable treachery . Yet was he possessed of true nobility of soul and strength of character . He had a capacity for love so intense and faithful as to inspire him with fortitude to submit to tho degradation of servitude

for twice seven years , and was predestined to bo tho progenitor of a raco to whom civilisation owes a debt of gratitude which can never bo cancelled ? Is thero nothing to be gathered from the story which points to tho providential means by which the horrors of famine wero averted among his kindred by Joseph , whom envy and jealousy had sold into Egyptian slavery ? Is tho story of Jephthaeven

of which the Doctor makes such a strong point , and which he says fills him with inexpressible disgust , entirely barren oF moral reflection ? Does it not show how , sooner or later , injustice must make atonement , and tho proud and arrogant humble themselves to tho dnst , and be glad to fly for aid to those who , in the days of prosperity , they had shamelessly trampled under foot ? Did spaco permit

examples of this kind might be multiplied ad infinitum . It is sufficient to observe that every part of the Lectures points to an example or warning , or inculcates some high moral truth . The " cosmogony " the learned Doctor is pleased to designate as " goody twaddle . " Well , it is taken from tho Sacred Book , and if not strictly in accordance with present notions and geological discoveries , it is

sufficient for our purpose that it points to Him who was the Creator of tho Universe , and who sustains and directs the vast machine ; and , therefore , wo can afford to bo calmly indifferent as to whether the period of creation occupied six days or six hundred million years . If , as must indeed bo admitted , our teachings of tho liberal arts and sciences are of the most meagre kind , and quite

unworthy of consideration as such , it is enough for us that they are used to teach us to be thankful for the bestowal of tho faculties of speech and reason , for tho ability to admire tho beauties of nature and appreciate the sounds of harmony , and for tho capacity for contemplating the wonders of this magnificent world , upon , in , and around which countless miracles are ceaslessly performed . Ifc is , therefore ,

" Preceptors can bo found" who teach what our brother deems " snch absurdities , " and I can only term it impertinent presumption for any one to assort that " with a wink they acknowledge it is a puerile lie . " It is a more assertion , unsupported by a particle of proof , to say that the philosophy taught in the Masonic school has fallen into disrepute . It is mere affectation , or ignorance , which

cries " shame" on anything taught in a Lodgo of Instruction . Tbe late venerated Bro . John Thomas is quoted as having asserted that many who have passed tho chair never entered a Lodge of Instruction . These " many " form tho Doctor ' s supports . But as their experience of these Lodges must be absolutely nil , of what weight is their testimony , and what is the value of their judgment P Our good Brother sets out with tho assurance that " he is not decrying Lodges

of Instruction ; " and yet while fully acknowledging their value , he does his best to hold them up to contempt and execration . It would bo well for him to reconsider tho question . I know him to be a true and faithful Craftsman , and am sorry to see him upon false and untenable ground . Let him study the real objects of these Lodges , and I havo no doubt he will speedily form a juster conception of their scope and the valuable auxiliary they form in the service of the Craft . Yours fraternally , E . GOTTHEIL .

To the Editor of Tun FREEMASON ' S CnuojnctE . DEAR SIR AND BROTHER , — -Allow mo to thank "P . M ., P . Z . " for his complimentary expression in reference to my attempts at elucidating tho questions lie propounds . I confess , however , I am getting alarmed at the bare notion of being accepted as any authority . I give my views for what they aro worth ; but I have no claim to be

an authority . However , I shall go on answering as many questions as I can , in the belief that I may , occasionally , help forward to some slight extent tho good work that " P . M ., P . Z . " has taken in hand . As to the first of his new series of questions , I hold with Preceptor No . 1 , who says : " Ho who is placed on tho lowest spoko of fortune ' s wheel is equally entitled to our regard ; " and not with Preceptor No .

2 , who says : "He & c , & c , may be equally & c , & c . " The former expresses the actuality of Masonic equality , the latter merely its potentiality . The former establishes its reality , the latter casts a doubt upon it . Masonry recognizes no social distinctions inside tho Lodge , nor are such distinctions a just plea for the non-fulfilment of

our obligations towards ono another out . sido the Lodge . Inside tho Lodge , wo are all equally bound by tho samo duties ; outside , we aro bound to exhibit the same regard for all our brethren , be they on the lowest or on the highest spoke of Fortune ' s wheel . Onco we admit that a graduated scale of regard may be exhibited towards