Old Undated Masonic Manuscripts.

consisted of "Speculative Masons , " which implies tho early oxistenco of Speculative Masonry . To bo suro our good brothor confesses that evidenco for his theory is not sufficient . But what of it ? A bare hint from Bro . Gould

that the antiquity of Speculative Masonry is possible , sot all tho hankerers for Masonic antiquity agog . Now I do not dispute Bro . Gould ' s supposition that thero may havo been a Masons' guild in tho 15 th century , composed of

gentlemen or ovon of Lords , Dukes , Bishops , Deans , & c . Such may , indeed , have been the case ; but if so , these nonoperative Masons were no more Speculative Masons than

the Lords , Dukes , Bishops , Deans , & c . who belonged to the guilds of the tailors , grocers , or fishmongers , & c . were Speculative tailors , Speculative grocers , or Speculative fishmongers . Tho opinion I formed when I first learned that tho latter parts of the Masonic poem were plagiarised , was that during the 15 th century , probably immediately after Bdward IV ., in 1724 , honoured tho Masons' Company with

permission to wear a livery , that some generous and patriotic member of the Company was ambitious to havo the glories of the Craft celebrated in verse . Accordingly , he contracted with a rhymester for a poom of a certain length ; he gave the poet tho then Masons' code of laws , told him the names of their patron saints , and requested him to embellish the poem with the early history of the Masons ' Craft . Our poet accordingly manufactured his stories

about Euclid , and about Athelstan ; spun out long yarns about the Masons' code , tho four martyrs , the seven sciences , and Nebuchadnezzar ' s seven miles high tower ; and falling short of suitable material for finishing his poem to the agreed size . So he adapted the poem that was intended as advice to parish priests into a religious sermon for the Masonic brotherhood , and as after being honoured by the king ( as I suppose ) with permission to wear a

livery , which event it was supposed might induce noblemen to join the Company , hence tho poot thought that lessons of urbanity and politeness would not be out of place , even to operative Masons . The poem being already made , so he clapped on to his own poem , without any one caring about it . Of course , this is mere conjecture , but it seems not at all unreasonable that such mav have been tbe case .

Tho Masons' code in the poem is not , however , as some imagine , tho first or oldest laws Masons ever had ; for , in 1868 , Mr . Thomas Riley published a book , called " Memorial of London and London Life in the 13 th , 14 th , and 15 th centuries , from the early archives of the City of Loudon , in which may be found , as follows : — "Regulations for the trade of Masons , 30 th Edward III ., A . D . 1356 . Letter Booh G ,, fol . xli . Latin and Norman French . "

" At a congregation of the Mayor and Aldermen , holden on the Monday next before the Purification of the Blessed Virgin Mary [ 2 nd February ] , in the 30 th year of tho reign of King Edward III ., & c , there being present Simon Fraunceys , the Mayor ; John Lovekin and other Aldermon , the Sheriffs , and John Little , Symon de Benyngton , and William de Helbeche , Commoners , certain Articles were ordained , touching the trade of Masons , in these

words : — " Whereas Simon Fraunceys , Mayor of the City of London , has been given to understand that divers dissensions have been moved in the said city between Masons who are hewers , on one hand , and the light masons and setters on the other , because that their trade

has not been regulated in due manner by the government , and folks of their trade in such form aa other trades are . Therefore , the said Mayor , for maintaining the peace of our Lord the King , and for -allaying such manner of dissensionB and disputes , and for nurturing

fove among all manner of folks , in honour of the said city * * * by assent and counsel of the Aldermen aud Sheriffs , caused all the good folks of the said trade to be summoned before him , to have 'from them good and due information how their trade might be best ordered and ruled for the profit of the common people . "

Tho Masons thereupon sent twelve delegates , at whose suggestion the Mayor and Aldermen provided the needful laws , together with some necessary punishments for the disobedient ; and that was probably tho beginning of Masons' fellowship in England . As to York , Bro . Gould , ou page 53 of his Commentary , says ;—

" The York Fabric Holla show clearly enough what the Masons had to do when in Lodge , and it haa been well observed , ' that thc orders supplied to the Masons at work at York Cathedral in 1352-55 ,

give but a poor notiou of there being thon existing in that City auythiug like a guild of fellowship , claiming authority in virtue of a charter supposed to have been given to it by Athelstan in 920 , not only over that City , but over all England . " The above paragraph should convince all the Masonic autiquity hankerers , that Bro . Gould doej not believe in the

Old Undated Masonic Manuscripts.

Athelstan York tradition ; and I do not think that he believes in the antiquity of Speculative , or Symbolic Masonry either . BOSTON , U . S ., 9 th August 1881 ) . ( To bo continued ) .

Conditions Of Future Prosperity For The Masonic Institution.

CONDITIONS OF FUTURE PROSPERITY FOR THE MASONIC INSTITUTION .

EREEMASONRY has a bright and attractive record . Wo read its history to note the wonderful progress it has mado , its attainment of groat influence , and tbe largo and varied services it has rendered , not only within the lines of its own membership , but in wider regions where its benign power has been exerted for the good

of man . It has been a productive institution , fruitful in ministries that adorn and bless the related life of the world , and it has prospered according to its deservings . Its past , all so luminous and inspiring , is our inheritance . Well may we rejoice in its prestige and in its accomplishments . The fathers established Freemasonry on a firm

foundation ; they wrought worthily in building and adorning the structure they have left for our use ; and with an equal sense of gratitude and responsibility should the Craft of to-day receive the gift thus transmitted . Freemasonry , however , cannot live and thrive on this glory of the past alone . We may cherish a glad , exultant

feeling as we connect our Fraternity with the great names that adorn its history aud hold prominent place among its traditions , but however strong and abiding this feeling may be , it will not ensure future prosperity . We may call over the noble aud pure teachings of the Masonic system , as it has made expression of itself in the past , and the blessed work it has done in the name of truth and humanity , but

we cannot secure a desired progress by dwelling on the merits of the fathers and magnifying their labours . They have sent down to us a precious heritage , an organization of large resources and possibilities for good , well equipped for social and moral helpfulness , and our obligations to

preserve the institution and make it of moro use among men are correspondingly increased . It is our duty—the duty of the latest generation into whose hands this heritage comes—to make a bold , clear , practical expression of the

power of Freemasonry , and so transmit it with new and brighter lustre to coming generations , that it may remain to cheer and bless the world to the latest period of time . Is this obligation sufficiently realized ? Is there felt

broadly and deeply , as there should be , the need of studying the signs of the times , and of adapting the Masonic system and organization to the movements in social and public life that call for increased efforts in

certain directions , and a possible modification of methods in some particulars ? AU this may be done without disturbing essential landmarks , and without doing injury to tho fundamental principles and purposes of Freemasonry . Wo are conservative as any , and we should feel called upon to resist strenuously any attempt to re-organize or greatly

change the character and objects which are distinctive in the Masonic system . Wo believe , however , that Freemasonry is a progressive institution , and consequently wo hold that it may adapt itself to the movements and needs

of society , as these are constantly presenting themselves in varied forms , add to its rules , improve its methods , and broaden its lines of operations . The zealous Craftsman should remember , as much as the faithful worker in any other worthy association , that

" New occasions teach uew duties , Time makes ancient good uncouth ; They must upward still and onward Who would keep abreast of truth . "

If asked to specify some of the conditions on which the future prosperity of the Masonic Institution Jargjly depends , we should name the following ;—1 . More insistanco upon tli 3 intellectual features of the system . There need be no innovations upon thc auciout

landmarks , or changes in tho accepted ritual , in au endeavour to make the intellectual side of Freemasonry so ncwhat more prominent . Philosophy and science , art and

literature , are recommended to the attention of every brother at a very early stage in the ceremony of his induction into the Order . His attention is called to natural ijcicnoo , to tho profound themoa of philosophical inquiry ,