Table Of Contents.

TABLE OF CONTENTS .

PAGE REVIEWSThe Rosicrucians : their Rites and Mysteries 229 Thc History ancl Development of Gilds , and the Origin of Trade Unions ... ... ... 229 THE SYMBOLISM AND SIGNIFICANCE OF

NUMBERS 229 Sc 230 ANCIENT AND MODERN MYSTERIES 231 CARDINAL CULLEN 231 PROVINCIAL GRAND LODGE OF MIDDLESEX ... 231 CONSECRATION OF THE ACACIA LODGE , NO .

1309 2 3 DISTRICT GRAND LODGE OF MALTA 232 ROYAL MASONIC INSTITUTION FOR . GIRLS 232 & 233 A COUNCIL OF RITES 234 MUXTUM IN PARVO ... 235

ORIGINAL CORRESPONDENCEA Step in the Right Direction 236 His Highness Hallm Pacha , D . G . M . for Egypt 236

Hiram Abif 236 Prince Charles Edward and the Scottish Templars 236 Affiliation 236 Labour and Refreshment 236 & 237

ORDERS OF CHIVALRY—• K . H . S 237 J OTTINGS FROM MASONIC J OURNALS 237 MASONIC MEETINGS FOR NEXT WEEK 238

Reviews.

Reviews .

— -, —_ The Rosicrucians : their Rites & Mysteries ; by HARGRAVE J ENNINGS , author of "The Indian Religions , or results of the mysterious Bhuddism . " J . C . Hotten , Piccadilly .

One of the most remarkable works that we have ever read is now before us , whether we regard it simply as a repertoire of curious facts , or as a partial interpreter of mysteries hitherto veiled to all except

the philosophic few . There is a charm about the very name , " Rosicrucian , " to all lovers of the occult sciences , and the light which Bro . Jennings is enabled to throw upon the doctrines of the brotherhood will

be welcomed by many as a most important contribution to the store of human knowledge . It is true that upon many points our author ' s remarks are more suggestive than positive , and he seems rather to

indidicate 111 what quarter the lost key may be found , than himself to unlock thc treasury of wisdom . This is accounted for by the following explanation , which we extract from his preface : "No student of the occult

philosophy need , however , fear that we shall not most carefully keep guard—standing sentry , so to speak—over those other and more recondite systems which are connected with our subject . "

This is thc tiue spirit of Rosicrucianism , which has never recognised the principle of human equality , but is based upon a belief in the sublime kingship of thought , its adepts constituting an exalted hierarchy in

the spiritual world—as much superior to the mass amongst whom they move—as the ordinary man is to the brute creation . It is but natural to suppose that the avowal of such ideas in an unenlightened age would

have been greatly perilous to thc Rosicrucians , hence the disguises in which their writers have enfolded the naked form of truth—veils which cannot be penetrated by the unlearned , nor , indeed , by others , unless

they have studied " hermetic science . " To Freemasons in general , and more especially to those of the higher grades , Bro . Jenning ' s book will be considered a boon , there being scarcely a symbol of the

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Craft , or an emblem of chivalry , that is not incidentally explained and illustrated in his work , which contains no less than 316 engravings . We may instance the double triangle , the Crux-ansata , the labarum or standard of Constantine , the Beau

scant of the Templars , the Druidical circle , Jacob's ladder , Gnostic gems , ancl the " mysterious letter Tau , " which our author says " is the same as the Runic hammer of Thor , and which , in truth , is a cross . " He also states , at page 249 , that " The Temple

Church , London , will be found to abound with Rosicrucian hieroglyphs ancl anagrammatical hints , if reference be made to it by an attentive enquirer . " -Members of the Rose Croix degree , and of the Rosicrucian Society of England , will do well to ponder

over the truths concealed in their symbols , as indicated at pages 280 and 281 , and indeed the whole work is replete with interest and significance to every Masonic student . It gives us soul-haunting glimpses of an existence which we know is not oursvague and indistinct revealings of an

Empyrceum where the divine fire ever burns in brightness and splendour ; under the spell o ( the Rosicrucian enchanter , we seem to pass through the dim , mysterious partition that separates flesh from spirit , into a dominion where time and sense fade away beneath the touch of some invisible immortal hand .

The History and Development of Gilds , and the Origin of Trades Unions ; by LUJO BRENTANO , Doctor of Laws and Philo-¦ sophy . Triibner & Co ., 60 , Paternosterrow . ( Continued from page 2 o 6 ., )| We resume our extracts from Dr .

Brentano ' s valuable work : — The Craft-Gilds themselves first sprang up amongst the frcecraftsmen , when they were excluded from the fraternities which hacl taken the place ofthe family unions , and later among the bondmen , when they ceased to belong to the familia of their lord .

Like those Frith-Gilds , the object of thc early Craft-Gilds was to create relations as if among brothers ; ancl above all things , to grant to their members that assistance which the member of a family might expect from that family . As men ' s wants had become different , this assistance no longer

concerned the protection of life , limbs , and property , for this was provided for by thc Frith-Gilds , now recognised as the legitimate authority ; but the principal object of the Craft-Gilds was to secure their members in thc independent , unimpaired , ancl regular earning of their daily bread by means of

their craft . The very soul of the Craft-Gild was its meetings , which brought all thc Gild-brothers together every week or quarter . These meetings were always held with certain ceremonies , for the sake of greater solemnity . Thc box , having several locks

like that of the Trade Unions , and containing the charters of the Gild , the statutes , the money , ancl other valuable articles , was opened on such occasions , ancl all present had to uncover their heads . These meetings possessed all the rights which they themselves had not chosen to delegate . They elected the presidents ( originally called Aldermen ,

afterwards Masters and Wardens ) and other officials , except in those cases already mentioned , in which the Master was appointed by the king , the bishop , or the authorities of the town . As a rule , the Gilds were free to choose their Masters , cither from their own members , or from men of higher rank , though they were sometimes limited in their choice to the former .

The Wardens summoned ancl presided at thc meetings , with their consent enacted ordinances for the regulation of the trade , saw these ordinances properly executed , and watched over thc maintenance ofthe customs ofthe Craft . They had thc right to examine all manufactures , ancl a right of

search for all unlawful tools and products . They formed , with thc assistance of a quorum of Gildbrothers , thc highest authority in all the concerns of the Gild . No Gild-member could be arraigned about trade matters before any other judge . Wc

have still numerous documentary proofs of the severity and justice with which the Wardens exercised their judicial duties . Whenever they held a court , it was under special forms and solemnities ; thus , for instance , in 1275 the chief Warden of thc

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Masons building Strasburg Cathedral held a court sitting under a canopy . The Constitutions of Masonry published by Mr . Halliwell are very explicit as to the punishment of disobedient members . The 12 th Pundits says that they shall be taken in charge by the lords , sheriff ,

mayor , ancl knights , & c , present ( with the Master and other Masons ) at the assembly where the ordinances are made ; ancl the 15 th Functus says that if they will not make amends for their disobedience , they shall be turned out of the Craft and not allowed to carry it on , ancl

" The schcref serial come hem sone to , And putte here boydes yn duppe prison , For the trespasse that they hau y-don , And take here goodes and here cattelle Vntp the kynges bond , every delle , And lete hem dwelle here ful stylle , Tyl hyt be oure lege kynges wylie . "

Besides being Brotherhoods for the care of the temporal welfare of their members , the Craft-Gilds were , like the rest of the Gilds , at the same time religious fraternities . In the account of the origin ofthe Company of Grocers , it is mentioned that at the very first meeting they fixed a stipend for the

priest , who had to conduct their religious services , and to pray for their dead . In this respect the Craft-Gilds of all countries are alike ; and in reading their statutes , one might fancy sometimes that the old craftsmen cared only for the well-being of their souls . ¦ All had particular saints for patrons ,

after whom the society was frequently called ; and where it was possible , they chose one who had some relation to their trade . They founded masses , altars , and painted windows in cathedrals ; and even at the present day their coats of arms and their gifts range proudly by the side of those of kings

and barons . Sometimes individual Craft-Gilds appear to have stood in special relation to a particular church , by virtue of which they had to perform special services , and received in return a special share in all the prayers of the clergy of that church . In later times the Craft-Gilds frequently

went in solemn procession to their churches . We find innumerable ordinances also as to the support of the sick ancl poor ; and to afford a settled asylum for distress , the London Companies early built dwellings near their halls . The chief care however of the Gildmen was always directed to the welfare

of the souls of the dead . Every year a requiem was sung for all departed Gild-brothers , when they were all mentioned by name ; and on the death of any member , special services were held for his soul , and distribution of alms was was made to the poor , who in return had to offer up prayers for the dead , as is still the custom in Roman Catholic countries . ( To be continued . )

The Symbolism & Significance Of Numbers.

The SYMBOLISM & SIGNIFICANCE OF NUMBERS .

By BRO . WILLIAM CARPENTER , P . M ., P . Z . The symbolic use of numbers appears to have been introduced into all the systems of ancient theosophy , and to have formed part of the esoteric mysteries that were communicated only to the initiated : that is , I mean , in their

profounder significance , for in some respects their symbolic use was made known without reserve . A knowledge of the deeper mysteries contained in them was handed down , according to the learned in occult science , from Seth , through

Enoch or Hermes , Abraham , Zoroaster , Joseph , Moses , Solomon , Thales , Daniel , Ezekiel , Pythagoras , & c , to the Cabalists , who were profoundly learned on this and kindred subjects . That part of the literal Cabala called " Gematria "

has much on this curious subject , and Dr . Mackey has shown ( Ency . art . Cabala ) how the value of the Hebrew letters , which , in the absence of figures , were used numerically , helped the Cabalists to interpret the sacred text . Thus , any two

words the letters of which have the same numerical value are mutually convertible , each being supposed to contain the latent signification of the other . The words in Genesis xlix . 10 , "Shiloh shall come , " n * 7-t £ ? N 2 \ and of Messiah rPttJ-3 ,

have each the numerical value of 358 . So , also , Hebrew words were made to teach hidden truths by the arithmetical value of their letters , a striking example of which is found in the Cabalistic use of tlie word N ^ N « gh (

substituted for the ineffable name ( "Tin"' )) which is said to contain , hieroglyphically , all the mysteries of the Cabala . N , the first letter of Agla , expresses