"That Great, Awful, Tremendous & Incomprehensible Name."

have some other mode of accounting than the plural intensive . After carefully looking at the several solutions of lhe plural form of the words as applied to the Deity , and noting that it is united with singular verbs and pronouns , I cannot help thinking that the use of the plural

elohim shadowed forth the truth—that the oneness of God was not mere naked monotheism , but a unity resulting from the combination , so to speak , of plurality—that it was not the oneness of a God , but the oneness of a godhead . I am conscious of the utter inadequacy of any

illustration that can be used with the view of aiding us towards the understanding of this profound subject ; but I cannot avoid noticing the usage of tlie plural with a singular signification in the Hebrew writings . It is where an object exhibiting plurality in unity is designated ; in

which case the plural is frequently employed . Thus , Ps . Ixxviii ., 15 , a great sea ( plural ); the sea being the unity of many pluralities ; as the line of one of our own poets : " Distinct as tlie billows , yet one as the sea . " So Psalm cxxiv ., 5 : " The waters ( pi . ) has ( sine ; . ) gone over

me , i . e ., the body of waters , the accumulated mass . Jer . li ., 58 : " The broad wall ( Iieb . pi ) of Babylon , " i . e ., the one wall consisting of many separate sections . Ps . xviii ., 15 : "Much lightning" ( Heb . pi . ) , many flashes . The Hebrew doctors have left records of this

mystery . " Come and see the mystery of the word " ( Elohim ) . Here are three degrees , and every degree by itself alone ( that is , distinct ) ; and yet , notwithstanding , they all are one , and joined together in one , and one not divided one from another , " says R . Simeon Ben Jochai , in Zoar , upon the sixth section of Leviticus .

My object , so far , has been , not so much to indicate what I take to be the primary meaning ofthe word Elohim , and the idea of plurality included in it , as to point out that the word itself , if not wholly " incomprehensible , " is , at least , very difficult to define ; and that the word

Jehovah is certainly not more so . But let it be assumed that we have got the real meaning and intent of the word Elohim , i . e ., that it signifies the Mighty One , the All-powerful One , or the One possessing all power , the Creator of all things ; not the framer or maker merely ,

but the Creator of the very substance , or elements , or first principles of things , as the best Jewish and Christian scholars maintain the use of the word ath , in Gen . i ., 1 ., to mean—bora elohim ath— " ELOHIM created the very substance ( of the heavens and the earth ) . " The

Almighty Powers ; let that be the meaning ofthe appellative . Is that meaning of the word—or rather , we should say , is the Being so designated more comprehensible than the Being ( the same Being , of course ) designated Jehovah—the self-existent—He who was , ancl is , and is to

come ? I think not . What idea can we form of All-mightiness , Omnipotence , thepower which can form the first principles of all matter out of nothing ? the Being who , by the mere volition of His will , can call into existence countless worlds , with all their wondrous properties ,

appurtenancies , and inhabitants , and by the same volition regulate all their movements and preserve them in harmonious existence ? I can as well comprehend the idea of self-existence as I can that of Almightiness—that is , they are to me alike " incomprehensible . " Dr . Pye Smith ( Script .

and Geol . Lect . vn . ) has expressed my thought so much better than I can hope to express it , that I quote the following passage : — " Behold , God is great ; and we know him not ! Of the Divine nature , as infinite intellect , pure mind , we can form no conception but by reflecting

upon and drawing conclusions from our own consciousness and the operations of our own minds . In like manner , we gain our knowledge of the Eternity oi God , by adding the notion of infinity to our perception of the flow of time . By our touch and our sight we get the ideas of

motion , resistance , and impulse ; and , by reflecting on the lesson thus taught , we rise to the notion of effects and causes . We look and feel around , wc lay hold of bodies extraneous to ourselves , and we discover certain states and alterations of states following upon certain conditions of tangible and visible things ; we then rise to a

"That Great, Awful, Tremendous & Incomprehensible Name."

wider survey ofthe sensible world around us , and we see a vast number of changes taking place , upon a scale of great magnitude ; and at last , our feeble minds having acquired the idea of poiver , we transfer it , with the highest increase of form , to our conception of the Infinite ancl

Eternal Deity : and we call our new idea Omnipotence . In a similar way we form conceptions of justice and kindness , from the actions of parental and infantile feelings , and from the mental phenomena which we experience inwardly , ancl the actions of our fellow-beings

observed outwardly ; to these conceptions we also annex the qualities of infinity and eternity , and thus we gain some notion of the moral attributes of the Supreme Majesty , his Holiness and his Benignity , But , how faint , how low , are our best conceptions ! ' Lo , these are parts

of His ways , and what whisper-word is heard of Him . The Almighty ! -We find Him not !'" ( Job xxvi ., 14 . ) Let us now hear the conclusion ofthe whole matter . The Divine Being , under whatever aspect , or in whatever character He may be contemplated , is necessarily" incomprehensible , "

the reason being , that He is infinite and we finite . One Name of God is no more to be reverenced or dreaded than another . All His names , without exception , are sacred , and to be uttered only with reverence—never profanely , never even lightly or unthinkingly , for " He will not hold him guiltless who taketh His name in vain . "

Freemasonry In The East.

FREEMASONRY IN THE EAST .

A subject of so vast a magnitude as " Freemasonry " almost arrests the pen of the writer at the very commencement of his theme , and I take it up with many misgivings of the possibility of doing it justice . Freemasonry , in its ordinary acceptation and bearings , even if only

in one part of the world , is deeply interesting ; whilst /;/ c . xtenso it covers the whole expanse of the entire world , and , probably , leads to an universal brotherhood amongst mankind . No wonder , then , that it inspires so deep an interest everywhere in the minds and hearts of all those

who have any knowledge of , or connection with , it . At the present time , there are probably more than a million of Freemasons , among whom are men of the very highest , as well as lowest , social positions of life . Like what is called civilisation , or knowledge , it penetrates everywhere , and

has , or should have , an important bearing upon the moral character of man , wherever it is established and carried out , as it is designed to be carried out , in the lives and conduct of each and all of its advocates . It has no legal character , nor does it possess even the power

and authority of religion . To limit it , or even to attempt to limit it , to any part of the world , or to any portion of mankind which recognises the Creator , is certainly contrary to its cosmopolitan principles . It is , nevertheless , possible and proper to allude to its existence in one or

more countries , and I shall therefore limit my subsequent remarks to ils condition in what is generally denominated " The East , " though , more correctly , the Ottoman Empire . In the first place , it may be stated that the name of Freemasonry here is but vague and

unsatisfactory to many persons . Its abuse , or perhaps it should be said the misconduct of some of its professors , has attached to it a signification which it by no means merits . By many Masonry is supposed to be limited to the art of architecture , leaving the prefix Free still undefined and

unexplained . Why are Masons freer than any other persons ? The mystery which is attached to the meetings of its members , to the total exclusion of all others , certainly prescribes its limits , and no one is free to divulge their objects .

As an art , it is intimately connected with the construction and component parts of the great historical Temple ofthe Hebrews at Jerusalem ; as a fraternity of brethren , the whole family ( not pagan ) of man is its sphere .

We must form our opinion of men and their works among mankind by a due consideration of the times in which they lived and acted ; and when we do not , we reach no correct estimate

Freemasonry In The East.

of their true character and abilities . Laws and regulations , though based upon excellent , even Divine principles , are apt to be disregarded , and to lose their weight if not adapted to the minds and intellectual capacities of the people for whose benefit they are laid down ; and all great

lawgivers and reformers cannot expect that their laws , or ceremonies , will be suitable for all time to come . What are called " Divine Laws " are based upon imperishable principles of right and wrong ; but much is deduced from them conformable to the degree of knowledge and

intelligence of those for whom they are designed . By this rule of action many greater reforms could he effected , if the lawgivers and the people among whom they lived were better prepared for them . Parables , symbols , and allegories are thus made use of when barren facts convey no

lasting convictions . The Temple of Jerusalem may therefore now be regarded only as a great " symbol , " or even an " allegory , " by which the lives and acts of men are to be compared and shaped . The sphere of a man's life may be said to be contained within a limited circle , and his

acts should be upright and square . The lines of architecture offer illustrations of what should be the accuracy and straightforwardness of his conduct , and he should , moreover , endeavour to construct an edifice of "good repute , " respect , and esteem among his fellow-men . Bunyan

went still further , and endeavoured to " spiritualize " the whole Temple of Solomon , and to give to each of its parts , not only a moral , but even a spiritual definition . " Thus , either as a moral or as a spiritual symbol , the theory of connecting Masonry with tlie Temple of Jerusalem is world-wide in its real

definition , and may be carried out among men of all positions in life , of all countries , and of all religious faith . The perpendicular walls of any edifice , as well as the domes of all lofty buildings , may be regarded as so many symbols . All constructions have an upward ancl an upright tendency . This is a law of art and nature , and the remoter firmament seems to our vision to be

a dome , for which , however , we are unable to find any material support The only real facts which we possess regarding the construction of the component parts of the Temple erected by the great and wise King of the Hebrews is found in the Book of their own

ancient history . All the rest is simple tradition , and must be regarded as such . In many cases , however , tradition seems to fill up what is wanting in history , and the oldest histories are in themselves little more than traditions written many centuries after the events related occurred .

In the "East there are vast numbers of very ancient traditions , which , though never written out as so many indubitable facts , are generally believed by Orientals ; and if they do not figure in history , it is simply because they , in many cases , differ from the narratives contained in the Bible , or are not alluded to there at all , and are

now beyond the reach of proof . If some of the themes of Masonry are only based upon tradition , they are , at least , harmless , and do not conflict with the statements of the Bible ; and serve to fill up points which are there deficient . They serve also as so many symbols ; and , like the art of architecture , are made to be applicable to the lives and labours of mankind .

rrcemasonry need not , nevertheless , be limited to the history or traditions of the Temple of Jerusalem , which edifice has long since ceased to exist . It should be connected , on the contrary , with something less perishable , something that will continue to exist to the end

of time , if such a period can be entertained . The whole world , the entire universe , is the real temple of its Divine Master , and all mankind who acknowledge Him are therefore Freemasons . The lodge is certainly a symbol of our world . We should study and derive wisdom and knowledge—called by us , figuratively , light—from a

contemplation and investigation of all the works of the Divine Creator of all things ; and in this manner regard the Temple of Jerusalem as a model lodge , constructed by one of the wisest of mankind—one whose wisdom is imperishable , inasmuch as it , and that of his father David , were based upon the great Truths connected with