Papers On Masonry.

PAPERS ON MASONRY .

BY A LEWIS . XXVI . —MASONRY AND SECULARISM . And what did I unthinking do ?

I took to arms undaunted too ; Assumed the corslet , shield and spear , Aud , like Pelides , smiled at fear . "JIOOUE ' S Anaereon , Ode xiii . lines 15-18 . My attention has been drawn to the fact that Mi

Charles Bradlaugh , erewhile known as ' * Iconoclast , " and the editor of the National Reformer , has recently , on the 19 th Sep . 1869 , delivered a lecture on Freemasonry at the New Hall of Science in the City-road . The National Reformer is intended , I believe , with all sincerity , to defend a peculiar phase of thought and to

advocate an especial line of conduct . The motto of that paper is sufficiently plain and straightforward to be worthy of reproduction here . It is as follows : — " I conceive it to be the duty of students in every science to uphold nothing dogmatically , but simply to find out what is true , no matter what existing theory

they may demolish . For so only can science be built upon a firm foundation , and truth be glorified . " No one can blame the conductors of a newspaper for adopting such a motto , but its adoption implies the necessity for a loyalty to the principle so enunciated . I may , however , ask whether there is not a

dogmatism of materialism equally at variance with common sense as the dogmatism of infallibility ? There is a marked animus—mistaken occasionally by some for outspoken honesty or frankness—itseff as irreconcilcable with the spirit of true candour as are the brazen invectives of the Vatican . And such a

method of seeking truth , I must individually opine , is even more offensive than the a priori arguments urged by the sandaled surrounders of monkish traditions . It seems to say , we , not they , are the true light ; we tell you that we know—we , the destructives—you of the tiers ctat , the third estate , are bound to " listen to

our lay . " Now , human knowledge , such as it is , can only be confined to the promulgation of things within the scope of material cognition ; and to decide upon things beyond such cognition in a summary manner is to push speculation beyond its legitimate bounds . To disprove a matter , whatsoever its tenour , by mere

logic , is to employ the same inefficient weapons that the antagonist uses . Candidly speaking , we can onl y by inference approach T . G . A . O . T . U . AVe infer His existence from the multiplicity of created forms , and , granted all the theories put forward on either side , we only at last arrive at the Lucretian plane of thought .

Matters historical we can subject to definitive criticism ; matters ulterior must ever remain metaphysical to us That of which we have no knowledge , is , as it were , non-existent as far as we are concerned , and is it not reasonable to leave such problems alone for time and circumstance , working on each individual

conciousness , to solve ? Such is the position assumed by most thinkers in other departments of intellectual inquiry . AYhero we are ignorant we should not dogmatise in any direction . The spirit of human investigation leads us into many fields , and when we can s : iy nothing it is our duty to

pause . This is as applicable to the dim legends of Freomasoniy as to anything else , and Mr . Bradlaugh in stating his views of this subject is bound by the same rules that should be the guide-line of us all . Although we may reject , as many do—and none can so more emphatically than myself—the literal

construction of the Old Testament ; although we may impeach the authority by which a number ot puerile and obscene legends have been fastened upon society , it is still our clear duty to endeavour to see what remnant of verity remains hidden amidst the fog of traditionary narrative . Should it be proved that the

legends respecting tlio Tower of Babel—the building of King Solomon ' s Temple—nay , the very existence of a Jewish polity itself are legends and nothing more , still there lurks iu the background some intelli gible groundwork on which such legends are founded . In Science , pure and simple , we may justly exclaim with old George Herbert ,

" "Nothing hath got so furro But man hath caught and kept it ns his prey—His eyes dismount the highest starro ;*' but in Theology and mental science generall y the case is far different . It is not too much to ask that , at this point , a confession of our inability to account for our actual presence as organised beings may , not only

safely , but wisely , he in ule . Our beliefs , as such , go for nothing—our knowledge becomes naught . Yet I cannot but think that we have a ri ght so to formulate , classify , and use our materials that they may tend to the ultimate benefit and elevation of human races . Iu the short report of Mr . Bradlaugh ' -- lecture I find a spirit otherwise than fair . As a lecturer he speaks e : c cathedra of what he scarcely can know , or knowm * - * should not utter .

_ Is is true , by tho researches of modern Masouic historians , that the history of the order or Fraternity ma / be fairly shorn of its mythical glories ; still it has been superimposed and founded upon a much older system . Iu its essence it is no new invention , any

Papers On Masonry.

more than the saint-worship of Papal Rome is other than a revival of the polytheism of Classical Rome . Admit that it possesses a symbolical value , and that value in itself is enough to merit at our hands due consideration . Mr . Bradlaugh says that in England Freemasonry is not of high importance . True it is that the world

could have got along in some iashion without the institution , but still those who are attentive to its silent action cannot deny it a social significance . Though the lecturer is reported to have said that it has not wielded a great power or influence , such a statement is , after all , a mere assertion , or a matter of opinion . There , I think , Mr . Bradlaugh and myself must aarrec

to differ . Taking it as a non-political and extrareligious institution , it has fulfilled its functions very well . It proposed to symbolize certain things with a view to reformation of individual conduct , to control human passion by definite principles , and to inculcate virtues of the very highest order—and it has , in this , succeeded . The same office was fulfilled in antiquitv

by the Eleusinian and other mysteries , in accordance with the spirit of the times in which they existed . The position of Freemasonry at the present day has an exact analogy with those ancient rites . The statesmen , warriors , and philosophers—the leaders of action and thought—the poets and orators—show everywhere that they were affiliated to some great and secret body

which inspired them with patience , hope , mutual forbearance , and charity ; and thus this tie enabled them to look with equanimity upon the varied events of life . If this be not a conspicuous part to play in the efforts of a nation for social , mental , and political freedom , I am at a loss to conceive why suck institutions should not have fallen by inherent weakness or public

condemnation . This is not a question of Christianity , for Freemasonry and the Mysteries alike are and wero independent of any special forms of religious belief . The Masonic lodge-room is open to all faiths in which a Great First Cause is either proximately or remotely confessed .

I have frequently said ,. and I now repeat it—that in nations politically free , as England and the United States may in limine be said to be , any admixture of politics becomes unnecessary . Not so among nations who have still their Freedom to achieve . Such nations have a sacred right to employ secret associations for

the attainment of similar advantages . I cordially coincide with Mr . Bradlaugh when he says , or is reported to have said -. " Religion has ever been narrow and sectarian ; Freemasonry broad and cosmopolitan . " As to religion , we may exclaim with Cowper : — Religion should extinguish strife , And make a calm of human life ;

Hut those who chance to differ On points which God hath left at largo , How freely do they meet aud

charge—No combatants are stiller . Even in Freemasonry—as facts unhappily provethere may be discussions and errors , but these aro curable , and the efforts of the wisest of the Fraternity are ever directed to the elimination of these mistakes . The Freemasons certainly iueulc-. ite love of * humanity , national freedom , and individual justice . They would

be unfit to exist as a powerful and growing body were this not the case . That broad view of human society which " esteems naught common or unclean" is surely right ; and whether it is approached in one way or the other—by a general conformity to the religious aspirations of the era , or by a thrusting aside of the religious element altogether—matters little . At a table where

the Christian , Mohammedan , Buddhist , Parsee , and Confucianist can equall y meet as sons of one common Creative Cause , there need be little real quarrelling or acerbity of" feeling ; the one tie serves lo hold Humanity together , and to promote the object of social harmony and good-will . Very ihw associations have effected , or ever can be

expected to effect , this . Priestcraft and Kingcraft , as understood by the tyrants of either class , can only thus be eombatted . The priests are no longer the humble followers of their Prophet and Prince , the kings are no longer the ablest men of their nation ; but by some subtle influence they sway the minds of the great multitude of men , and niaiiit lin themselves

in their high places . But patience , my friends , the night is breaking , and the dawn of real Freedom is at hand , when men need not glance uneasily each at the other in timid fear lest the chance passenger should prove a monster of misrule , or a wolf in sheep ' s clothing . Before closing this article , 1 cannot refrain from quoting a few sentences from a learned , thoughtful ,

aud singular book , yet fresh from the press—one which is well Worthy of the serious attention of philosophic . Masons and non-Masons alike . I specially commend it to the notice of Mr . liradlaugh . It is the recent contribution of Dr . Ionian , entitled "Ancient Faiths illustrated by Ancient Naiiies . " The passages will be

found on page o (> 0 of the second volume . After alluding to the accidents that sway men in the choice of a religion , and als i to the fact that his medical profession had in the course of a long career brought him into contact with almost every form of reli gious creed advocated among us , he thus continue .- ) : — " Having thus been able lo sec and study all

Papers On Masonry.

divisions of our Christian Church , I have come to the conclusion that all are alike worshippers of the Almighty and of the devil . They pay homage to the first by the practice of every Christian grace , except tho charity that suffereth long and is kind . They pay homage to the latter by indulging in ' envy , strife ,

railings , evil surmisings , perverse disputings ( or trumpery discussions ) about words , ' & c , and by exalting their own leaders so that they , ' as God , sit in the temple of God , showing themselves to be God . ' ( 2 Thess . ii . 4 ) ' ** Now , as Paul exhorted his followers not to be

troubled by such as these , so does the thoughtful philosopher of to-day decline to join them ; not that he loves Caesar less , but Rome more . A man is not irreli gious because he does not assist strenuously to uphold a particular section of Christianity . Nor is he infidel because he refuses to see . in human inventions the finger of God . The observer who recognises the

fact that human frailties are the damnable spot in all our current reli gions , may well be excused for not leaning on a human power , preferring rather to feel that ' underneath him are the everlasting arms . ' ( Deut . xxxiii . 27 . )" This fact was well illustrated to me by a young friend of mine—now many thousands of miles away , in India—an amiable and consistent Mohammedan—who

observed on the occasion of a chance conversation on religious matters , in which a fanatical sceptic took part , " AVhat does it matter ? Are we not all seeking the same God , but each according to the faith of our several fathers ? " This was much to be said , indeed ,

by an individual kno-vn to belong to the faith of Islam , so long cruelly and unjustly deemed to be intolerant of all other faiths , and violently opposed to the creeds respectively professed by the followers of Moses Ben Amram Ben Levi , aud of Joshua Ben Miriam Ben Jesse .

Freemasonry in the broad and universal sense aims at a reconciliation of these unhappy differences , and , bending before T . G . A . O . T . U ., we may , like Pelides , smile at fear . CRYPTON YM US .

Masonic Orphan Boys' School, Ireland.

MASONIC ORPHAN BOYS' SCHOOL , IRELAND .

The usual half-yearly meeting of the Board of Governors of this Institution was held on Monday morning at the New Freemasons' Hall , Molesworthstreet , Dublin . The brethren aud pupils break- " fasted together in the diuiug-hall , after which tlie

governors adjourned to the board-room , when the chair was taken by Bro . AVilliam Edward Gumbleton , P . G . D . Eng ., Vice-President . The Secretary , Bro . Cap . Harte , read the report of the scrutineers of the ballot for the election of

two pupils , as follows * . — We , the scrutineers , beg to report that we have examined the voting papers , JIG in number , and the following number of votes have been duly recorded for each candidate , viz .: — George AVilliam Macartney .. .. 17 !)

Hobert A . Kobcrtson .. .. .. 173 Despard S . Humphreys .. .. .. 109 Hugh John Wilson Ill Ernest C . Thornton 93 John Sayers .. .. ....73 John Samuel Itourko .. .. .. 'JI

( Signed ) AVIIXUM ALI . ES , P . M . 04 , liormiT COUKTNAY , P . M . d , A . VI : SI-V . DAVOI : I ; , P . M . 728 . The Chairman then declared George , son of tho late Bro . AVilliam Macartney , Sub-Inspector of Royal Irish Constabulary and Chief Superintendent

of Police in Ceylon , of Lodge 107 , Colombo , aud Robert , son of the late Robert Cockburn Robertson , Accountant of Cork , late of Lodge . OS , Yougha ) , being the two boys for whom the greatest number of votes had been recorded , duly elected pupils of the Institution .

A vote of thanks to the scrutineers was moved by Bro . Stephen Gordon , V . P ., seconded by Bro . AVilliam Thompson , and suitably acknowledged , when , after some remarks from Bro the Rev . Henry AVestby , P . G . C , as to the steady and satisfactory

progress which the Institution was making , the proceedings terminated . The healthy aud contented appearance of the boys was commented upon in a manner that must have been highly gratifying to Bro . Dr . Engledow and their other preceptors aud guardians .

Tho New Vtula Mecuni ( invented and manufactured by Charles H . A'inceiit , optician , of ' 2 ' i , Windsor-street , Liverpool ) consists of a telesecpo well adapted for tourists , & C , to which is added an excellent microscope of great power and hrst-class definition , quite equal to others sold at ten

times the price . Wonderful its it may seem , the price of this ingenious combination is only lis . lid ., and Mr . A'inceiit tends it ( carriage free ) anywhere , with printed directions , upon receipt of post-ollieo older or stamps to the amount of 3 s . 10 d . AUVT .