Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
The Royal Academy Exhibition.
admirably portrayed by Mr . L . J . Pott , in No . 1 , 200 , at a hall of the dnko and duchess . The hero of tho windmill is presented in most orthodox shape , the inuocont occasion of much mirth to tho other guests , owing to his pedantic gallantry . No . 919 , " Tho First Touch , " by
J " . Groy , depicts Pat and his pig , the one proposing , tho other disposing with a vengeance . " Pat " has put " the first touch " of whitewash on the wall of his cottage , aud stands back a little to admire the effect , whilst " pig" has overturned tho pot of whitewash in his too inquisitive efforts to satisfy his hunger .
Reviews.
REVIEWS .
AU Books intended for Keview should be addressed to the Editor of The Freemason ' s Chronicle , 67 Barbican , B . C . Practical Masonic Lectures . — By SAMUEL LAWRENCE , Past Grand Master and Past Grand High Priest of Georgia , Atlanta , Ga .: Published by the Author .
IT is not long since wo expressed , formally , our approval of tho Masonic lectures as the best medium for convoying knowledge to the less experienced of our brethren . In our article headed "Labour and Refreshment , " which appeared on tho 17 th ultimo , wo endeavoured to point out the necessity for more fully studying our system . Wo said , " A Knowledge of Masonry is no more to bo obtained by the
unaided light of nature , than is tho knowledge of any other art or system ; nor can a Mason , who has learnt by rote certain formula :, and is able to repeat them faultlessly , b ' e said to havo acquired a full knowledge of the Craft , any moro than a man who has learnt by heart tho rales of tho Latin Grammar can be prononuced a good Latin scholar . " Familiarity with these formula :, we said , was only
" the first step in tho acquirement of Masonic knowledge . " There still remained to be acquired " tho hidden meaning of the many symbols we use , and why wo use them . " Hence wo urged the advantage of tho Lecture , " when the hidden meaning of all that is beautiful and good in Masonry is made clear to us . " Bro . Lawrence writes somewhat to tho saino effect . Iu the first lecture , ou
"Tho Symbolism of Freemasonry , " occurs tho following passago : "Much of tho moral force and metaphorical beauty of our symbols is too often lost to tho neophyte in tho meagreness of our Lodgo lectures as generally delivered ; and , in some cases , by their entire omission . Yet , to tho Mason who will attend Lodge with regularity , and an honest desiro to learn , and will bring
to the task a candid , inquisitive disposition of mind , they will grow in significance , until they fill the soul with admiration and love for the great truths they embody aud convey . Then it is , after tho mind has been imbued and filled with their noblo lessons , we begin to see and appreciate the value and the superiority of tho mode by which these truths arc taught and impressed upon ns . "
Iu his second lecture " on tho Cable-tow , " ho says : " The study of rituals of forms and ceremonies alone , unless wo penetrate into their inner meanings , will not profit us . They should not be neglected ; I by no moans counsel that . But I would caution yon against the bare recital aud performance of them as tho end of Freemasonry . Too many rest in them , and aro great sticklers for words and for
usages as they received thorn . " And again , " these forms iu themselves are nothing ; but they all havo a significance , which must bo searched for if we would learn them , aud become accomplished in the Science . " Ho also quotes Bro . Mackej ^ , to tho following effect : —• "Especially , then , should the conscientious Mason recollect that the benefits to bo derived from tho ethics of Freemasonry , can only bo
attained by a diligent study of the symbolic system under which its instructions arc concealed . The good Mason should always be n bright one . But Masonry is a progressive science , and demands of those disciples who aro ambitions of perfection a devotion of timo and application to its study . Let him , then , who would honour and be honoured by tho Institution , investigate , with untiring industry ,
its profound principles , aud examine with close attention the nature and design of its ritual . Let him not linger at the porch , but boldly cuter its sanctuary , and ho will find , as he proceeds , flowers of wisdom shewing on every side his path , while his progress onward will bo marked with an increasing knowledge and augmented love of the Order . "
We can easily gather from these few extracts tho spirit which has dictated the publication of these lectures . As to tho matter they contain , wo shall direct our attention to one or two only , as illustrating the general scope of the work , and its valne , especially to the inexperienced brother , whose ambition should over bo to seek more and moro light . The Lectures aro nineteen in number ,
tho subjects of which arc as follow : — " Tho Symbolism of Freemasonry , " " The Cable-Tow , " " The Lodge as a Symbol of the World , " " Tho Two Pillars , " " The Mosaic Pavement , " "Tho Three Movable Jewels , " " The Altar , " "Tho Three Great Lights , " " The All-Seeing Eye , " "Prayer as a Masonic Obligation , " "The Lambskin Apron , " " Tho Funeral Emblems , " " Tho Three Steps on the Master Mason ' *
Tracing-Board , " "The Obligations of a Freemason , " "Tho Profounder Meaning of the Ritual , " " Tho Universality of Frceuiasoury , " " The Duties and Dangers of a New Lodge , " " A Charge Delivered at tho Constituting a New Lodge , " " Tho ihrk-Mu-uer ' s Dc / ive , " "The Royal Arch Degree . " Our present remarks will be limited to s \ -nopscs of two of these , "Tho Cable-Tow , " and "The Obligations
ot a Freemason . " Wo havo been influenced in making this selection by no special motive . Any of the others would havo answered om purpose equally well . The symbol of the Cable-Tow is thus explained . In tho first place it reminds a brother of his obligation , aud the mystic tie which
unites him with his fellows in perfect sympathy and in oneness ol principle and purpose . This mystic tie is the Cable or great rope which binds and makes him fast , in the first place , " to God , in whom he declares his faith and trust at his entrance" into our Order . It binds him to the observance of His law , to admiro His mercies , U reverence His holy name . And the cable itself , that so binds him is
Reviews.
love , love of God , and its outcome , the love of his neighbour , the brethren around whom this cable is passed havinsr first claim on his services . Between him and them " it is a threefold cord , not easily broken . No length of timo or distance can weaken its binding force ;
bat as tho ship is held fast by the cable to the anchor , s" is lie held fast , by the mystic tie in all fraternal duty and kindness to his brother , whoso honour and interest he will consult and promote , aud whoso needs ho will bo prompt to relievo . " The Tie or Cable again binds him to " tho Institution which commands his lovo and honour
for the sake of tho noble and elevating principles it inculcates and enforces . " But this mystic tie is not only a cable which binds , it is a Cable-foiv , or strong cord which draius . By it wo aro drawn to each other as brethren . It draws ns to tho Institution ; it draws us to God , to follow and obey His precepts . Then , again , this Tie , like
tho Cable " of a ship , which is composed of three ropes , each consisting of threo twisted cords , tho three interlaced in one , making a great rope , which holds fast tho ship , " holds us fast together with our brethren , our Order , and God , and the mysterious power of tho Cable-tow draws us in these threo directions : —
Our " obligations " as Freemasons aro ranged under threo heads : — I . Our obligations to the Institution , II . Our obligations to tho Lodge , and III . Our obligations to each other .
As to the first , we aro under obligation to preserve that high character which our Order has maintained through all timo , " to see that it receive no detriment at our hands , by carefully leading a life above reproach , and consistent with tho noble principles and tenets it inculcates . Wo aro bound to tho practice of every social and moral virtue , each being tho basis on which Freemasonry rests . We are
bound to the observance of that law which is laid down iu tho Bible . Wo owe it also as a duty to maintain tho secrets of our Institution , following , in this respect , tho advice of King Solomon , "Discover not a secret to another , least ho that honroth it put thoo to shame , and thine infamy turn not away . " It is also part aud parcel of our obligation that we make ourselves as assured as possible
" of tho fitness of the material , " that is , of any candidate who may seek admission into onr Order , " before we propose , or recommend , or accept it , " so that wo bo not even indirectly the means of introducing one unworthy of such introduction . As regards our " obligations to tho Lodge , wo must bo regular in attending its meetings , to obey its bye-laws and regulations , to pay regularly at tho appointed
times " our quota of dues , " " to submit to tho awards of our Brethren , rendered , according to ancient usage , iu the Lodge , " to preserve its " harmony and unity by our conduct outside , as well as within tho Lodge , " to behave with decorum during attendance , " putting tho Master and Wardens to worship , " and not to desert them in their work . Our chief obligation towards one another is to bo respectful
of our Brother's feelings . Such respect , says Bro . Lawrence , " is no moro than that respect which is duo to a gentleman were ho not a Mason ; " but on us , as Masons , it is more obligatory to observe it . And it is for this reason—to avoid giving offence to a brother , and so disturbing the harmony of the Lodirc—that all disputes concerning religion and politics are strictly forbidden , and sedulously keptontof
its doors . Indeed , on general and broad principles , to wound tho feelings of another , from loveof greed , or fear of loss , or partisan difference in opinion , or from any selfish in of ire , is seareeHy compatible with tho character of a gentleman . But , as Masons , we aro all gentlemen , and among us , as brethren , 'tis a shame and an outrage—a sin . " We aro bound to do our Brother no wrong , nor , as far as we can protect him ,
permit others to do it , " to aid and assist him " in las laudable undertakings , and to relieve him in his need , as far as we are able , without injury to ourselves , or those dependent on us , " to keep his " secrets , confided to us , moro sacredly than we do our own . Our own are ours to do with as we will , but our Brother ' s aro his , entrusted to us for safe keeping , and wo cannot , without violation of a sacred
trust , impart them to another without his consent . " Oath not Solomon written : " Whoso discovereth secrets loses his credit , and shall never find a friend to his mind . Love thy friend , and bo faithful unto him ; but if thou bowrayest his secrets , follow no more after him ; for as a man hath destroyed his enemy , so hast thou Inst the love of thy neighbour . As one that lcttcsta bird go out of his hand ,
so hast thou let thy neighbour go , and shall not got him a . 2 . ain . Follow after him no more , for he is too far off ; ho is as one escaped out of . a snare . As for a wound , it may be bound up ; and after reviling there may bo reconciliation ; but he that bewrayeth secrets is without hope . " We must speak well of our brother , consistoutlv
that is , with justice and truth , and "if we know nothing in his favour , silence is better than reproachful or dubious speech . " Wo should toll him of " all danger that may threaten him , " nor warn him only , but help , as far as we can , to extricate him from his difficulties .
These synopses of two of the nineteen lectures will amply snflico to convey to our readers something like an j . dcqnato idea of tho value of this interesting and instructive work . For vaiuable it is beyond question , both as to tho matter it contains , and the pure Masonic spirit in which it is written . The high position in tho Cm ft which Bro . Lawrence at . ined is of itself onr warrant for accepting his
'Ucta with tho utmost respect , but apart fr 'in this , there is in every page of his book the strongest evidence tin . ! Ir n : us' lie . o fitt . ' . ine . 'l this position by great zeal , great learning , obtained afier a most careful study of our symbolism , and a most sincero love for tho principles of religion and morality which it inculcates . We aro convinced that Bro . Lawrence has acted wisely in acceding to the wishes of his Brethren—over whom in the days that aro past he must have
presided with such ability—by publishing this series of lecture .-. We trust they will bo tho means of securing to him , in his declining years , tho rowan ! he so justly deserves , and which unfortunate y , as he tells us in his very modest preface , he stands in need of fo nr * mi ! y . The labourer is worthy of his hire , and we trust the b otho •who has laboured so admirably in tho cause of Masonry will li \ - c i . o cause to say his labour has proved a Yaiu effort , aul has brought him no reward ,
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
The Royal Academy Exhibition.
admirably portrayed by Mr . L . J . Pott , in No . 1 , 200 , at a hall of the dnko and duchess . The hero of tho windmill is presented in most orthodox shape , the inuocont occasion of much mirth to tho other guests , owing to his pedantic gallantry . No . 919 , " Tho First Touch , " by
J " . Groy , depicts Pat and his pig , the one proposing , tho other disposing with a vengeance . " Pat " has put " the first touch " of whitewash on the wall of his cottage , aud stands back a little to admire the effect , whilst " pig" has overturned tho pot of whitewash in his too inquisitive efforts to satisfy his hunger .
Reviews.
REVIEWS .
AU Books intended for Keview should be addressed to the Editor of The Freemason ' s Chronicle , 67 Barbican , B . C . Practical Masonic Lectures . — By SAMUEL LAWRENCE , Past Grand Master and Past Grand High Priest of Georgia , Atlanta , Ga .: Published by the Author .
IT is not long since wo expressed , formally , our approval of tho Masonic lectures as the best medium for convoying knowledge to the less experienced of our brethren . In our article headed "Labour and Refreshment , " which appeared on tho 17 th ultimo , wo endeavoured to point out the necessity for more fully studying our system . Wo said , " A Knowledge of Masonry is no more to bo obtained by the
unaided light of nature , than is tho knowledge of any other art or system ; nor can a Mason , who has learnt by rote certain formula :, and is able to repeat them faultlessly , b ' e said to havo acquired a full knowledge of the Craft , any moro than a man who has learnt by heart tho rales of tho Latin Grammar can be prononuced a good Latin scholar . " Familiarity with these formula :, we said , was only
" the first step in tho acquirement of Masonic knowledge . " There still remained to be acquired " tho hidden meaning of the many symbols we use , and why wo use them . " Hence wo urged the advantage of tho Lecture , " when the hidden meaning of all that is beautiful and good in Masonry is made clear to us . " Bro . Lawrence writes somewhat to tho saino effect . Iu the first lecture , ou
"Tho Symbolism of Freemasonry , " occurs tho following passago : "Much of tho moral force and metaphorical beauty of our symbols is too often lost to tho neophyte in tho meagreness of our Lodgo lectures as generally delivered ; and , in some cases , by their entire omission . Yet , to tho Mason who will attend Lodge with regularity , and an honest desiro to learn , and will bring
to the task a candid , inquisitive disposition of mind , they will grow in significance , until they fill the soul with admiration and love for the great truths they embody aud convey . Then it is , after tho mind has been imbued and filled with their noblo lessons , we begin to see and appreciate the value and the superiority of tho mode by which these truths arc taught and impressed upon ns . "
Iu his second lecture " on tho Cable-tow , " ho says : " The study of rituals of forms and ceremonies alone , unless wo penetrate into their inner meanings , will not profit us . They should not be neglected ; I by no moans counsel that . But I would caution yon against the bare recital aud performance of them as tho end of Freemasonry . Too many rest in them , and aro great sticklers for words and for
usages as they received thorn . " And again , " these forms iu themselves are nothing ; but they all havo a significance , which must bo searched for if we would learn them , aud become accomplished in the Science . " Ho also quotes Bro . Mackej ^ , to tho following effect : —• "Especially , then , should the conscientious Mason recollect that the benefits to bo derived from tho ethics of Freemasonry , can only bo
attained by a diligent study of the symbolic system under which its instructions arc concealed . The good Mason should always be n bright one . But Masonry is a progressive science , and demands of those disciples who aro ambitions of perfection a devotion of timo and application to its study . Let him , then , who would honour and be honoured by tho Institution , investigate , with untiring industry ,
its profound principles , aud examine with close attention the nature and design of its ritual . Let him not linger at the porch , but boldly cuter its sanctuary , and ho will find , as he proceeds , flowers of wisdom shewing on every side his path , while his progress onward will bo marked with an increasing knowledge and augmented love of the Order . "
We can easily gather from these few extracts tho spirit which has dictated the publication of these lectures . As to tho matter they contain , wo shall direct our attention to one or two only , as illustrating the general scope of the work , and its valne , especially to the inexperienced brother , whose ambition should over bo to seek more and moro light . The Lectures aro nineteen in number ,
tho subjects of which arc as follow : — " Tho Symbolism of Freemasonry , " " The Cable-Tow , " " The Lodge as a Symbol of the World , " " Tho Two Pillars , " " The Mosaic Pavement , " "Tho Three Movable Jewels , " " The Altar , " "Tho Three Great Lights , " " The All-Seeing Eye , " "Prayer as a Masonic Obligation , " "The Lambskin Apron , " " Tho Funeral Emblems , " " Tho Three Steps on the Master Mason ' *
Tracing-Board , " "The Obligations of a Freemason , " "Tho Profounder Meaning of the Ritual , " " Tho Universality of Frceuiasoury , " " The Duties and Dangers of a New Lodge , " " A Charge Delivered at tho Constituting a New Lodge , " " Tho ihrk-Mu-uer ' s Dc / ive , " "The Royal Arch Degree . " Our present remarks will be limited to s \ -nopscs of two of these , "Tho Cable-Tow , " and "The Obligations
ot a Freemason . " Wo havo been influenced in making this selection by no special motive . Any of the others would havo answered om purpose equally well . The symbol of the Cable-Tow is thus explained . In tho first place it reminds a brother of his obligation , aud the mystic tie which
unites him with his fellows in perfect sympathy and in oneness ol principle and purpose . This mystic tie is the Cable or great rope which binds and makes him fast , in the first place , " to God , in whom he declares his faith and trust at his entrance" into our Order . It binds him to the observance of His law , to admiro His mercies , U reverence His holy name . And the cable itself , that so binds him is
Reviews.
love , love of God , and its outcome , the love of his neighbour , the brethren around whom this cable is passed havinsr first claim on his services . Between him and them " it is a threefold cord , not easily broken . No length of timo or distance can weaken its binding force ;
bat as tho ship is held fast by the cable to the anchor , s" is lie held fast , by the mystic tie in all fraternal duty and kindness to his brother , whoso honour and interest he will consult and promote , aud whoso needs ho will bo prompt to relievo . " The Tie or Cable again binds him to " tho Institution which commands his lovo and honour
for the sake of tho noble and elevating principles it inculcates and enforces . " But this mystic tie is not only a cable which binds , it is a Cable-foiv , or strong cord which draius . By it wo aro drawn to each other as brethren . It draws ns to tho Institution ; it draws us to God , to follow and obey His precepts . Then , again , this Tie , like
tho Cable " of a ship , which is composed of three ropes , each consisting of threo twisted cords , tho three interlaced in one , making a great rope , which holds fast tho ship , " holds us fast together with our brethren , our Order , and God , and the mysterious power of tho Cable-tow draws us in these threo directions : —
Our " obligations " as Freemasons aro ranged under threo heads : — I . Our obligations to the Institution , II . Our obligations to tho Lodge , and III . Our obligations to each other .
As to the first , we aro under obligation to preserve that high character which our Order has maintained through all timo , " to see that it receive no detriment at our hands , by carefully leading a life above reproach , and consistent with tho noble principles and tenets it inculcates . Wo aro bound to tho practice of every social and moral virtue , each being tho basis on which Freemasonry rests . We are
bound to the observance of that law which is laid down iu tho Bible . Wo owe it also as a duty to maintain tho secrets of our Institution , following , in this respect , tho advice of King Solomon , "Discover not a secret to another , least ho that honroth it put thoo to shame , and thine infamy turn not away . " It is also part aud parcel of our obligation that we make ourselves as assured as possible
" of tho fitness of the material , " that is , of any candidate who may seek admission into onr Order , " before we propose , or recommend , or accept it , " so that wo bo not even indirectly the means of introducing one unworthy of such introduction . As regards our " obligations to tho Lodge , wo must bo regular in attending its meetings , to obey its bye-laws and regulations , to pay regularly at tho appointed
times " our quota of dues , " " to submit to tho awards of our Brethren , rendered , according to ancient usage , iu the Lodge , " to preserve its " harmony and unity by our conduct outside , as well as within tho Lodge , " to behave with decorum during attendance , " putting tho Master and Wardens to worship , " and not to desert them in their work . Our chief obligation towards one another is to bo respectful
of our Brother's feelings . Such respect , says Bro . Lawrence , " is no moro than that respect which is duo to a gentleman were ho not a Mason ; " but on us , as Masons , it is more obligatory to observe it . And it is for this reason—to avoid giving offence to a brother , and so disturbing the harmony of the Lodirc—that all disputes concerning religion and politics are strictly forbidden , and sedulously keptontof
its doors . Indeed , on general and broad principles , to wound tho feelings of another , from loveof greed , or fear of loss , or partisan difference in opinion , or from any selfish in of ire , is seareeHy compatible with tho character of a gentleman . But , as Masons , we aro all gentlemen , and among us , as brethren , 'tis a shame and an outrage—a sin . " We aro bound to do our Brother no wrong , nor , as far as we can protect him ,
permit others to do it , " to aid and assist him " in las laudable undertakings , and to relieve him in his need , as far as we are able , without injury to ourselves , or those dependent on us , " to keep his " secrets , confided to us , moro sacredly than we do our own . Our own are ours to do with as we will , but our Brother ' s aro his , entrusted to us for safe keeping , and wo cannot , without violation of a sacred
trust , impart them to another without his consent . " Oath not Solomon written : " Whoso discovereth secrets loses his credit , and shall never find a friend to his mind . Love thy friend , and bo faithful unto him ; but if thou bowrayest his secrets , follow no more after him ; for as a man hath destroyed his enemy , so hast thou Inst the love of thy neighbour . As one that lcttcsta bird go out of his hand ,
so hast thou let thy neighbour go , and shall not got him a . 2 . ain . Follow after him no more , for he is too far off ; ho is as one escaped out of . a snare . As for a wound , it may be bound up ; and after reviling there may bo reconciliation ; but he that bewrayeth secrets is without hope . " We must speak well of our brother , consistoutlv
that is , with justice and truth , and "if we know nothing in his favour , silence is better than reproachful or dubious speech . " Wo should toll him of " all danger that may threaten him , " nor warn him only , but help , as far as we can , to extricate him from his difficulties .
These synopses of two of the nineteen lectures will amply snflico to convey to our readers something like an j . dcqnato idea of tho value of this interesting and instructive work . For vaiuable it is beyond question , both as to tho matter it contains , and the pure Masonic spirit in which it is written . The high position in tho Cm ft which Bro . Lawrence at . ined is of itself onr warrant for accepting his
'Ucta with tho utmost respect , but apart fr 'in this , there is in every page of his book the strongest evidence tin . ! Ir n : us' lie . o fitt . ' . ine . 'l this position by great zeal , great learning , obtained afier a most careful study of our symbolism , and a most sincero love for tho principles of religion and morality which it inculcates . We aro convinced that Bro . Lawrence has acted wisely in acceding to the wishes of his Brethren—over whom in the days that aro past he must have
presided with such ability—by publishing this series of lecture .-. We trust they will bo tho means of securing to him , in his declining years , tho rowan ! he so justly deserves , and which unfortunate y , as he tells us in his very modest preface , he stands in need of fo nr * mi ! y . The labourer is worthy of his hire , and we trust the b otho •who has laboured so admirably in tho cause of Masonry will li \ - c i . o cause to say his labour has proved a Yaiu effort , aul has brought him no reward ,