Johannite Masonry.

regards this dogma as evidently one of great antiquity , quoting , again , the earliest lectures ( 1721 ) sanctioned ! y the revived Grand Lodge of 1717 , and , also , a formula introduced a few years later , improved by Bro . Dnnckerley . The quotation from the latter we give verbatim . " In all

regularly constituted Lodges there is a certain point within a circle , the point representing an individual brother , the circle representing the boundary lino of his duty to God and man , beyond which he is never to suffer his passions , prejudices , or interests to betray him on any

occasion . This circle is embordcrecl by two perpendicular lines , representing St . John the Baptist and St . John the Evangelist , who were perfect parallels in Christianity as well as in Masonry ; and upon the vertex rests the book of the holy scriptures , which point out the whole duty of man .

In going round this circle , we necessai'ily touch upon these two lines , as well as on the holy scriptures , and whilst a Mason keeps himself thus circumscribed , it is impossible that be should materially err . " A curious illustration of the connection of this symbol of the circle and parallel

lines with the two St . Johns is found in the ancient union of the Zodiacal circle with tho period when the festival of the two Saints was celebrated . Durand , Ave are told , mentions that , in some places , on the feast of St . John the

Baptist , a wheel is rolled about " to signify that the sun , then occupying the highest place in the Zodiac , is beginning to descend . " A similar ceremony was observed on St . John the Evangelist ' s day from the very first establishment of Christianity .

Thus far , Ave have followed Dr . Oliver through these stages , let us next give his reasons " Avhy the two St . Johns were invested with these Masonic honours , " and , first , as to St . John the Baptist . He begins by quoting the " Charter of Colne , under date of 1535 , " Avhich states

we are informed , " the Masters of our Order took the name of Initiated Brothers of St . John , following the footsteps , and imitating the conduct of St . John the Baptist , the forerunner of the Light and the first martyr of the enlightened . " He thinks it a just conclusion that

St . John was universally received , at the date given and for the reason assigned , as the patron of the Order , Avhether this charter , Avhose genuineness has been questioned , be really as ancient as the date implies , or Avhether it be an interpolation or forgery of the last century . For , as he

very pi'operly urges , no document , m Avhich it Avas attempted to foist any neAV or startling doctrine upon the fraternity , Avould have been allowed to circulate among the brethren as an authentic production . Other reasons are assigned , that the origin of eremitic life is attributed to

him ( equally Avith Elias ) , that he performed the rite of baptism on Christ , who pronounced him to be " a burning and a shining light , "—Masonry being a science of li ght ; and that he was one of the Essenes , by Avhom he Avas adopted , to AA hom in character he bore a very strong

resemblance , and in Avhose order he doubtless attained to the chief dignity . Then follow the reasons for connecting St . John the Evangelist as patron of the Craft . These

are learnedly and elaborately set forth , and one is worth referring to , being " derived from tho assimilation of the doctrines , which he taught to those of Freemasons , BROTHERLY LOA'R being the great design of both . "

In the next chapter , or letter , Dr . Oliver expatiates at length on the parallelism of the tAvo St . Johns . In the course of his remarks thereon he points out that their connection with Freemasonry Avas undoubtedly acknowledged by the revived Grand Lodge , from its very first

establishment . The preliminary grand festival Avas held on the day of St . John the Baptist , A . D . 1717 , subsequent festivals were held , sometimes on the one Saint's day , sometimes on the other , in pursuance of one of the original laAvs of the Grand Lodge agreed to in 1721 . This provided that " the

Brethren of all the Lodges , in and about London and Westminster , shall meet at an annual communication , in some convenient places , on St . John the Baptist ' s day , or else on St . John the Evangelist's day , as the Grand Lodge shall thmk fit , by a new regulation , having hitherto met on St .

John the Baptist's day . But whether there shall be a feast for all the brethren or not , yet the Grand Lodge must meet in some convenient place annually on St . John ' s clay ; or , if it be Sunday , then on the next day , in order to choose ,

every year , a UCAV Grand Master , Deputy , and Wardens . " A further decisive proof is afforded that the days of St . John Avere used for the festivals of Masonry . Queen Elizabeth , it is recorded , " sent an armed force to break up

Johannite Masonry.

the annual Grand Lodge at York , tvluch teas always held on 'he day of St . John the JSvanr / elist . " The remaining letters in the book are devoted , firstly to inquiring Avhether the assignment of the p : i f . ronago of Masonry to the two St . Johns is in any way injurious to

the universality of the Order , and next to lvcnpitnlalhig the arguments and conclusions propounded nnd arrived at in the preceding letters . We need not dwell on these matters . We refer the reader to a curious eoincidence mentioned in a footnote at p . 130 . Beyond this it Avill

suffice , perhaps , if Ave make one further quotation , in order to satisfy the second of the two questions proposed by our correspondent . -Dr . Oliver suggests it as " one reason Avhy the St . Johns had two days assigned to them at the summer and Avinter solstices , " that they Avere respectively "the

commencement and completion of the ancient and modern year ; for Gibelin says that the first of all years , and the most ancient that Ave know of , began in the month of June ; and in like manner St . John the Baptist dreAV the first line of the Gospel , and St . John the Evangelist lived

to see it completely established and pi * osperous in the Avorld , according to the prediction of his Divine Master . And for this reason it Avas that the early Christians , at the instance of Gregory , Bishop of Neo-Coesarea , in Pontus ,

instituted festivals in honour of these saints , as a substitute for the solemnities used by the brethren at the two solstices . " Further explanation on this point "will be found in letter VI ., in which the parallelism of the two St . Johns is examined .

And now to briefly sum up this exposition of Dr . Oliver ' s book , Avith a view to satisfying the three queries of our correspondent . 1 . The two St . Johns are recognised in Craft Masonry , because , as regards St . John the Baptist , ho heralded the Christian dispensation , bearing Avitness to the

Light ; he was the reputed originator of ascetic or " exclusive societies ; " he was one of the Essenes " by whom Freemasonry was undoubtedly preserved . " As regards St . John the Evangelist , because , among other reasons , " of the assimilation of the doctrines Avhich he taught , to those

of Freemasonry—BROTHERLY LOVE being the great design of both . " 2 . They are placed at the summer and Avinter solstices respectively , because their festivals almost exactl y coincide Avith the periods of these solstices ; because these solstices marked the commencement and completion of tho

ancient and modern year ; and " St . John the Baptist , drew the first line of the Gospel , St . John the Evangelist lived to see it completely established . " It follows hence , that to question No . 3 : "Is it to represent the tAvo great principles of Light and Darkness , good and evil ? " a negative anSAver must be given .

Our summary has extended beyond the limits wo had originally proposed . But this will bo of little moment if wo have contrived to make clear to our readers , and especially to the correspondent Avho broached the subject , a few weeks since , the views on Johannite Masonry expounded

by so eminent a Masonic Avriter as the late Dr . Oliver . We have studiously avoided any running commentary of our OAvn on the positions he lays doAvn . We have simply endeavoured to give a clear idea of his work , without pausing to analyse its merits , or the justice of his

arguments . Those to Avhom the subject is interesting will do well to read this book ; and if any are disposed to question the conclusions at which he arrives , they may rely on us to afford them , Avithin reasonable limits , an opportunity for discussion in the columns of this journal .

Labour—Its Duties And Its Rights.

LABOUR—ITS DUTIES AND ITS RIGHTS .

THE battle between capital and labour is one of those great social questions that has agitated the public mind , not only of England , but of Europe and America . The fierce competition , in both the menial and mental market , is so great , that the humblest situations , both governmental and municipal , are sought for Avith almost a

ravenous avidity . This is not only to be regretted , but to be deplored . That thousands should starve amid the plenty they create , is something so sad as to aAvaken deep sympathy Avith these sons of labour . Labour should never

be considered a degradation ; in almost all labour a man exchanges his strength and intellect for an equivalent , in the form of Avages , money , or something in return for his industry . In other Avords , labour is a system of contracts , bargains imposing mutual obligations . NOAV , the man