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Article ANCIENT FREEMASONRY IN MADRAS. ← Page 2 of 2 Article THE TEACHINGS OF SYMBOLISM. Page 1 of 1 Article THE TEACHINGS OF SYMBOLISM. Page 1 of 1 Article RIGHT OF OBJECTION. Page 1 of 1 Article NECESSARY QUALIFICATIONS. Page 1 of 1
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Ancient Freemasonry In Madras.
The foregoing being altogether new to me , induced me to communicate with Bro . Sadler on the subject , who , with his usual courtesy , at once supplied me with the following extract lrom the " Transactions of the Athol Grand Lodge , " under date 4 th March , 177 8 : " Brother Monteith P . M . of No . 152 at Madrass in the East Indies
represented to the Grand Lodge the great disadvantage the Ancient Craft in that part of the World lay under for want of a proper person to undertake thc business of a Provincial Grand Master to act according !)' , he observed that many bodies of Masons that were Inclined to belong to the Ancient Craft , were induced to receive authority from a Provincial Grand
Lodge of Moderns , Therefore humbly requested that the Grand Lodge wou'd take the same into consideration . Upon which the Grand Lodge unanimously Resolved & ordered that the Grand Secretary do forwith ( sic ) make out a proper warrant impowering Bro . Monteith & : two other persons ( which Bro . Monteith shou'd appoint Members of Lodge 152 ) to act & transact all manner of business appertaining to a Provincial Grand Master , untill a proper person cou'd be found take upon himself that Office . "
This shows conclusively that the "Ancient" Grand Lodge practically constituted a Provincial Grand Lodge for Madras , by delegating the authority and privileges of a Provincial Grand Master to a Committee , Bro . Monteith , the applicant , being one of such Committee specially named in the document itself .
We must await further information , if any is forthcoming , as to the constitution of other lodges in Madras , in addition to the two mentioned at St . Thomas ' s Mount and Vizagapatam respectively . It may , however , be safely asserted that neither of them were returned to the Grand Lodge , inasmuch as no entry or reference to them of any kind appears in the Grand Lodge registers .
It may not be undesirable to note that Lodge 152 was only warranted , as " No . 1 Provincial , Fort St . George , " on 5 th January , 1768 , less than three months prior to the date of the " Commission . " A " Modern " Lodge—No . 389—appears to have been constituted at Fort St . George in 1767 , although not in our lists until 1770 .
The " Ancients , however , issued a warrant for a Provincial Grand Lodge at Fort St . George , No . 218 , on 5 th September , 1781 , and it may be interred that the authority vested in the Committee on 23 rd March , 1778 , was thereby superseded . Whether there was an ) ' need for this " Ancient " Provincial warrant is extremely doubtful , inasmuch as No . 152 had ceased
to belong to that organisation for several years , the members having gone over to the " Moderns" in 1786 , and were reconstituted as a new lodge on 7 th October , 1787 , being No . 1 , Coast of Coromandel ( now No . 150 ) . Five other lodges on that Coast were warranted about the same period , 1786-87 , namely , No . 2 , at Arcot , Nos . 3 and 6 at St . Thomas ' s Mount , and Nos . 4 and 5 , at Trichinopoly , all under the " Modern , " or premier Grand Lodge . JNO . LANE . Torquay , September Sth .
The Teachings Of Symbolism.
THE TEACHINGS OF SYMBOLISM .
Any member of the Craft who desires to understand the true signification of Masonic signs , symbols , forms , and ceremonies , the knowledge is within his reach ; while it is true it will not come to him unsought , yet if he asks he will receive , if he seeks he will find , and if he knocks it will be opened unto him . If a brother , of his own free will and accord , desires to remain in ignorance of Masonic teachings and requirements , no actions of Grand or subordinate lodge , or diffusion of Masonic light by the Worshipful Master , will , avail , as far as he is concerned , so long as he persists in remaining in his benighted condition .
One of the most essential and best among the many lessons to be drawn from the symbols of Masonry may be found in the teachings of the "trowel , " an instrument to be used by Freemasons to spread the cement of brotherly love and affection ; that cement which , when properly used , will unite all into one sacred band or society of friends and brothers , among whom no contention should ever exist , save that noble contention , or rather
emulation , of who can best work and best agree . The sentiment , " A band of brothers among whom no contention Ishould ever exist , " has been so often reiterated , and so firmly impressed upon our minds , that we have come to accept it as a truism , an undisputed fact . It is beautiful as a theory , and should be a fact undoubted [ and unquestioned . It constitutes the Fraternity of Masonry , and upon it more
than anything else depends the usefulness and stability of the Institution . The Masonic use of the trowel has been taught every member of our Fraternity , and its application has been impressed upon their minds by the most solemn ceremonies . There are , we know , exceptions to all rules , and , unfortunately , unworthy members may be found in every society , " black sheep in every Hock . " Yet we are convinced that among the
Fraternity , as a whole , this idea is something more than an idle sentiment . It is a recognised fact , and made , to a greater or less extent , the rule of life . There is a tie which binds Freemasons most closely together . That tie is composed of brotherly love and affection . While individual members are cultivating this sentiment , and , as the years roll around , are more thoroughly applying the trowel and exemplifying the results of its . use in daily life .
Yet we regret that too often when organised as a lodge , which is but an integral portion , an individual branch of the one universal family , this cement is sometimes laid aside , and the use of the trowel , as between themselves and their neighbours , to a large extent forgotten . Mankind is b y nature selfish . In the early ages of all the world ' s history , when the animal nature was in preponderance , following the natural law of evolution
— " the survival of the fittest "—it was the strong against the weak . But with the advancement of civilisation and the cultivation of the intellect , the moral nature of the man came to the front . The common brotherhood of man and his equality became more and more recognised and acted upon . To disseminate this truth and make
it practical in everyday life has been the chief mission of Masonry . Uniting as it does men of every country , sect , and opinion , it founds every regulation upon the one idea of Brotherly Love , and everywhere inculcates the broadest charity and toleration for the opinions as well as the failings of a brother .
- This being the true principle of Masonry , that to which she requires a strict adherence on the part of all her followers , why should it not bc made equally obligatory upon her lodges and other organised associations in their relations each with the other ? The lodge is but the aggregate of the individual , governed by the same ends , but unitedonly for their better dissemination . How often is this fact overlooked and forgotten . The records of every Grand Lodge , and our own is not an exception , will show that from this
The Teachings Of Symbolism.
which is allowed full scope in the lodge , and where no one in particular is responsible . Lodges in this jurisdiction are more and more becoming acquainted each with the other , and by means of occasional visitations and the niing-. ling together in schools of instruction the officers and members are
becomcause more or less trouble is continually arising among their constituents causing ill-feeling , jealousies , and unkindness between them , extending sometimes to personalities among the members . ° The source of such dissensions may be traced almost invariabl y to that innate selfishness which in the individual we are striving to overcome hut
ing more social . They can visit and work with and for each other . Eat drink , and be merry together , but let one of them unintentionally and ignorantly , by the least fraction , invade the territorial jurisdiction of another and how quick is the " old Adam " in their natures around . Their pockets are touched , and , it may be , their dignity . The early lessons taught them as Masons are forgotten , and too often a spirit is manifested quite the opposite from that of brotherly love . —Freemasons' Repository .
Right Of Objection.
RIGHT OF OBJECTION .
An equitable use of the ballot will go far to ensure the successful administration of Freemasonry . On the one hand , it will bar out un worth ) applicants for the Degrees ; and , on the other hand , it will approve , not infrequently , the admission of candidates when the personal feeling might not be cordial in their support . It is well understood that Masonic law and usage impose no small responsibility upon an individual member , and that
the " one man power " in this country is recognised to the utmost extent . This is well ; we would not have it otherwise as regards the first admission of those on the outside to the rights and privileges of Freemasonry . They must all pass the test of the secret ballot , and we have no desire for any change in the provisions of the ballot as thus applied . , All credit to the brother of resolute purpose , who for principle and right bars the , way of
approach in the case of an applicant believed to be unworthy . An adverse ballot in such an instance , even if cast solitary nnd alone , may constitute the best service that can be rendered the lodge and the institution . It must be respected . It should not be made the cause of reproach to an objecting brother . Only when such a ballot expresses personal prejudice and the motive of an obstructionist , does it become an act open to just
criticismseemingly reflecting upon the character of the institution and the good faith of Masons . Seldom , indeed , is there any cause of complaint in the application of thc secret ballot lo those who stand outside of the institution , In our opinion , however , the " one man power " is more liable to abuse in the different stages of Masonic advancement . It is after a man has been initiated- —after he has gained a footing among Craftsmen- ^ -that there is at
least the appearance of hardship in subjecting him to the rigid provisions of the secret ballot , again and again repeated . The law and'usage generally recognised provides that a single objection is sufficient tostopthe brother anywhere along the way of advancement . Is this qui'efair ? Does it accord with all the equities involved ? Some years ago we knew of a case where a brother , because of a single objector , was . held back for several
years from receiving the Second and Third Degrees , only gaining them at last when the Grand Master of Masons in that jurisdiction stepped in , ani exercised the prerogative of his office in conferring the Degrees . In such a case—in all similar instances—something more than a single objection , in our opinion , ought to be required to hold back a brother from advancement . And thc principle is much the same when we consider the chapter , commandery , and the other so-called " higher" bodies , in their relation to
Freemasonry . It seems that a member of a lodge should be regarded somewhat differently from a " profane . " If the law does not differentiate in its requirements for the first ballot and those that succeed—if asingle objection has the same force all along the line—we still maintain that there should be a stronger cause to justify the adverse ballot or objection in the case of advancement . There is some difference we think between an applicant lor Degrees in the lodge and an applicant for preferment by a brother Mason . Surely the last named is entitled to something more of generous consideration . —Freemasons' Repository .
Necessary Qualifications.
NECESSARY QUALIFICATIONS .
A Mason who would command the respect of his brethren , and wh " would bring no discredit upon the Fraternity , must have strongly developed characteristics of manliness . With these he can everywhere find recognition as one worthy of the friendship and confidence of the people , and without these elements in his character he will not be considered as a worthy associate of those who strive to represent the Masonic standard of
life-According to the older law , he ' should be physically perfect in so far as lo conform to the ancient physical ideal of perfection , but it is now required that he should have more than this side of his being developed ; he must be a well-balanced man , mentally endowed as well as physically perfect , and so morally developed as to understand his relations with his fellows , and he must also be so spiritually quickened as to exhibit in bis ; life tl , e
influence of a religious spirit and a personal conception of his obligations w the Supreme Architect of the Universe . As a well-balanced man , ppssessing these four traits of character , he is a fair representative of the harmony of being , and entitled to the favourable consideration of those who love t ° look upon the perfect man . The physically perfect ideal of the old masters is an impossibility . No man is physically perfect . In some way or other
nature will have tired in her labours , and there will remain a want of " " velopment in some part or organ or in some muscle or nerve , or in some ° the various and numerous members which make up the whole of p hysic- life , which will prevent him reaching the physical perfection which the "' masters deemed desirable . It is no longer an unalterable rule and lalU J * mark that perfect development of thc physical man be considered absolute' )
essential to membership in the Order . If one be so far physically P .. as to be able to conform to the ceremonial requirements , he is considered come fairly up to the standard of excellence required . But mental c < ji''P ment must be of a far different type from the endowments which we satisfactory in initiates in the years long gone by . No man is now "I become an honoured member of the Order in whom the mental Dowers n < ,
not reached a certain amount of development , and he , by study a . . thought , rendered himself capable of . understanding the system of « ni he is to become a part . And it is also true that essential and indispens . i ^ has become the requirement of moral excellence on the part of every <• ¦ didate . If there be lacking this element , though a man possess all ol jj things , he is utterly unfit for Masonry , and will bc immediately rejecte 1 Masons do their duty . —The Rough Ashlar . *
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Ancient Freemasonry In Madras.
The foregoing being altogether new to me , induced me to communicate with Bro . Sadler on the subject , who , with his usual courtesy , at once supplied me with the following extract lrom the " Transactions of the Athol Grand Lodge , " under date 4 th March , 177 8 : " Brother Monteith P . M . of No . 152 at Madrass in the East Indies
represented to the Grand Lodge the great disadvantage the Ancient Craft in that part of the World lay under for want of a proper person to undertake thc business of a Provincial Grand Master to act according !)' , he observed that many bodies of Masons that were Inclined to belong to the Ancient Craft , were induced to receive authority from a Provincial Grand
Lodge of Moderns , Therefore humbly requested that the Grand Lodge wou'd take the same into consideration . Upon which the Grand Lodge unanimously Resolved & ordered that the Grand Secretary do forwith ( sic ) make out a proper warrant impowering Bro . Monteith & : two other persons ( which Bro . Monteith shou'd appoint Members of Lodge 152 ) to act & transact all manner of business appertaining to a Provincial Grand Master , untill a proper person cou'd be found take upon himself that Office . "
This shows conclusively that the "Ancient" Grand Lodge practically constituted a Provincial Grand Lodge for Madras , by delegating the authority and privileges of a Provincial Grand Master to a Committee , Bro . Monteith , the applicant , being one of such Committee specially named in the document itself .
We must await further information , if any is forthcoming , as to the constitution of other lodges in Madras , in addition to the two mentioned at St . Thomas ' s Mount and Vizagapatam respectively . It may , however , be safely asserted that neither of them were returned to the Grand Lodge , inasmuch as no entry or reference to them of any kind appears in the Grand Lodge registers .
It may not be undesirable to note that Lodge 152 was only warranted , as " No . 1 Provincial , Fort St . George , " on 5 th January , 1768 , less than three months prior to the date of the " Commission . " A " Modern " Lodge—No . 389—appears to have been constituted at Fort St . George in 1767 , although not in our lists until 1770 .
The " Ancients , however , issued a warrant for a Provincial Grand Lodge at Fort St . George , No . 218 , on 5 th September , 1781 , and it may be interred that the authority vested in the Committee on 23 rd March , 1778 , was thereby superseded . Whether there was an ) ' need for this " Ancient " Provincial warrant is extremely doubtful , inasmuch as No . 152 had ceased
to belong to that organisation for several years , the members having gone over to the " Moderns" in 1786 , and were reconstituted as a new lodge on 7 th October , 1787 , being No . 1 , Coast of Coromandel ( now No . 150 ) . Five other lodges on that Coast were warranted about the same period , 1786-87 , namely , No . 2 , at Arcot , Nos . 3 and 6 at St . Thomas ' s Mount , and Nos . 4 and 5 , at Trichinopoly , all under the " Modern , " or premier Grand Lodge . JNO . LANE . Torquay , September Sth .
The Teachings Of Symbolism.
THE TEACHINGS OF SYMBOLISM .
Any member of the Craft who desires to understand the true signification of Masonic signs , symbols , forms , and ceremonies , the knowledge is within his reach ; while it is true it will not come to him unsought , yet if he asks he will receive , if he seeks he will find , and if he knocks it will be opened unto him . If a brother , of his own free will and accord , desires to remain in ignorance of Masonic teachings and requirements , no actions of Grand or subordinate lodge , or diffusion of Masonic light by the Worshipful Master , will , avail , as far as he is concerned , so long as he persists in remaining in his benighted condition .
One of the most essential and best among the many lessons to be drawn from the symbols of Masonry may be found in the teachings of the "trowel , " an instrument to be used by Freemasons to spread the cement of brotherly love and affection ; that cement which , when properly used , will unite all into one sacred band or society of friends and brothers , among whom no contention should ever exist , save that noble contention , or rather
emulation , of who can best work and best agree . The sentiment , " A band of brothers among whom no contention Ishould ever exist , " has been so often reiterated , and so firmly impressed upon our minds , that we have come to accept it as a truism , an undisputed fact . It is beautiful as a theory , and should be a fact undoubted [ and unquestioned . It constitutes the Fraternity of Masonry , and upon it more
than anything else depends the usefulness and stability of the Institution . The Masonic use of the trowel has been taught every member of our Fraternity , and its application has been impressed upon their minds by the most solemn ceremonies . There are , we know , exceptions to all rules , and , unfortunately , unworthy members may be found in every society , " black sheep in every Hock . " Yet we are convinced that among the
Fraternity , as a whole , this idea is something more than an idle sentiment . It is a recognised fact , and made , to a greater or less extent , the rule of life . There is a tie which binds Freemasons most closely together . That tie is composed of brotherly love and affection . While individual members are cultivating this sentiment , and , as the years roll around , are more thoroughly applying the trowel and exemplifying the results of its . use in daily life .
Yet we regret that too often when organised as a lodge , which is but an integral portion , an individual branch of the one universal family , this cement is sometimes laid aside , and the use of the trowel , as between themselves and their neighbours , to a large extent forgotten . Mankind is b y nature selfish . In the early ages of all the world ' s history , when the animal nature was in preponderance , following the natural law of evolution
— " the survival of the fittest "—it was the strong against the weak . But with the advancement of civilisation and the cultivation of the intellect , the moral nature of the man came to the front . The common brotherhood of man and his equality became more and more recognised and acted upon . To disseminate this truth and make
it practical in everyday life has been the chief mission of Masonry . Uniting as it does men of every country , sect , and opinion , it founds every regulation upon the one idea of Brotherly Love , and everywhere inculcates the broadest charity and toleration for the opinions as well as the failings of a brother .
- This being the true principle of Masonry , that to which she requires a strict adherence on the part of all her followers , why should it not bc made equally obligatory upon her lodges and other organised associations in their relations each with the other ? The lodge is but the aggregate of the individual , governed by the same ends , but unitedonly for their better dissemination . How often is this fact overlooked and forgotten . The records of every Grand Lodge , and our own is not an exception , will show that from this
The Teachings Of Symbolism.
which is allowed full scope in the lodge , and where no one in particular is responsible . Lodges in this jurisdiction are more and more becoming acquainted each with the other , and by means of occasional visitations and the niing-. ling together in schools of instruction the officers and members are
becomcause more or less trouble is continually arising among their constituents causing ill-feeling , jealousies , and unkindness between them , extending sometimes to personalities among the members . ° The source of such dissensions may be traced almost invariabl y to that innate selfishness which in the individual we are striving to overcome hut
ing more social . They can visit and work with and for each other . Eat drink , and be merry together , but let one of them unintentionally and ignorantly , by the least fraction , invade the territorial jurisdiction of another and how quick is the " old Adam " in their natures around . Their pockets are touched , and , it may be , their dignity . The early lessons taught them as Masons are forgotten , and too often a spirit is manifested quite the opposite from that of brotherly love . —Freemasons' Repository .
Right Of Objection.
RIGHT OF OBJECTION .
An equitable use of the ballot will go far to ensure the successful administration of Freemasonry . On the one hand , it will bar out un worth ) applicants for the Degrees ; and , on the other hand , it will approve , not infrequently , the admission of candidates when the personal feeling might not be cordial in their support . It is well understood that Masonic law and usage impose no small responsibility upon an individual member , and that
the " one man power " in this country is recognised to the utmost extent . This is well ; we would not have it otherwise as regards the first admission of those on the outside to the rights and privileges of Freemasonry . They must all pass the test of the secret ballot , and we have no desire for any change in the provisions of the ballot as thus applied . , All credit to the brother of resolute purpose , who for principle and right bars the , way of
approach in the case of an applicant believed to be unworthy . An adverse ballot in such an instance , even if cast solitary nnd alone , may constitute the best service that can be rendered the lodge and the institution . It must be respected . It should not be made the cause of reproach to an objecting brother . Only when such a ballot expresses personal prejudice and the motive of an obstructionist , does it become an act open to just
criticismseemingly reflecting upon the character of the institution and the good faith of Masons . Seldom , indeed , is there any cause of complaint in the application of thc secret ballot lo those who stand outside of the institution , In our opinion , however , the " one man power " is more liable to abuse in the different stages of Masonic advancement . It is after a man has been initiated- —after he has gained a footing among Craftsmen- ^ -that there is at
least the appearance of hardship in subjecting him to the rigid provisions of the secret ballot , again and again repeated . The law and'usage generally recognised provides that a single objection is sufficient tostopthe brother anywhere along the way of advancement . Is this qui'efair ? Does it accord with all the equities involved ? Some years ago we knew of a case where a brother , because of a single objector , was . held back for several
years from receiving the Second and Third Degrees , only gaining them at last when the Grand Master of Masons in that jurisdiction stepped in , ani exercised the prerogative of his office in conferring the Degrees . In such a case—in all similar instances—something more than a single objection , in our opinion , ought to be required to hold back a brother from advancement . And thc principle is much the same when we consider the chapter , commandery , and the other so-called " higher" bodies , in their relation to
Freemasonry . It seems that a member of a lodge should be regarded somewhat differently from a " profane . " If the law does not differentiate in its requirements for the first ballot and those that succeed—if asingle objection has the same force all along the line—we still maintain that there should be a stronger cause to justify the adverse ballot or objection in the case of advancement . There is some difference we think between an applicant lor Degrees in the lodge and an applicant for preferment by a brother Mason . Surely the last named is entitled to something more of generous consideration . —Freemasons' Repository .
Necessary Qualifications.
NECESSARY QUALIFICATIONS .
A Mason who would command the respect of his brethren , and wh " would bring no discredit upon the Fraternity , must have strongly developed characteristics of manliness . With these he can everywhere find recognition as one worthy of the friendship and confidence of the people , and without these elements in his character he will not be considered as a worthy associate of those who strive to represent the Masonic standard of
life-According to the older law , he ' should be physically perfect in so far as lo conform to the ancient physical ideal of perfection , but it is now required that he should have more than this side of his being developed ; he must be a well-balanced man , mentally endowed as well as physically perfect , and so morally developed as to understand his relations with his fellows , and he must also be so spiritually quickened as to exhibit in bis ; life tl , e
influence of a religious spirit and a personal conception of his obligations w the Supreme Architect of the Universe . As a well-balanced man , ppssessing these four traits of character , he is a fair representative of the harmony of being , and entitled to the favourable consideration of those who love t ° look upon the perfect man . The physically perfect ideal of the old masters is an impossibility . No man is physically perfect . In some way or other
nature will have tired in her labours , and there will remain a want of " " velopment in some part or organ or in some muscle or nerve , or in some ° the various and numerous members which make up the whole of p hysic- life , which will prevent him reaching the physical perfection which the "' masters deemed desirable . It is no longer an unalterable rule and lalU J * mark that perfect development of thc physical man be considered absolute' )
essential to membership in the Order . If one be so far physically P .. as to be able to conform to the ceremonial requirements , he is considered come fairly up to the standard of excellence required . But mental c < ji''P ment must be of a far different type from the endowments which we satisfactory in initiates in the years long gone by . No man is now "I become an honoured member of the Order in whom the mental Dowers n < ,
not reached a certain amount of development , and he , by study a . . thought , rendered himself capable of . understanding the system of « ni he is to become a part . And it is also true that essential and indispens . i ^ has become the requirement of moral excellence on the part of every <• ¦ didate . If there be lacking this element , though a man possess all ol jj things , he is utterly unfit for Masonry , and will bc immediately rejecte 1 Masons do their duty . —The Rough Ashlar . *