The Election Of Secretary To The Girls' School.

THE ELECTION OF SECRETARY TO THE GIRLS ' SCHOOL .

To the Editor of the " Freemason . " Dear Sir , and Brother , Will you allow me through your columns to suggest to the Committee of the Girls' School that the

approaching election of Secretary should be decided by show of hands , continued until one of the candidates have a majority of those present ; otherwise the successful candidate might be elected by a very small proportion ol he Committee . Yours fraternally , ONE OF THE CANDIDATES .

THE PRIMITIVE ILLUMINATI . ( Continued . ) To the Editor of the "Freemason . " Dear Sir and Brother , — Let us now endeavour to follow our ideal candidate through the next stage of his suppositious progress . He has to be received . Hitherto he has given all and

taken nothing . Now the patres conscripti have to signify their satisfaction with his profession , and to evince their recognition of him as a fellow . Any expression , however brief , of their readiness to admit him to a share of their privileges will suffice . The reader may imagine for himself any form in which this aceiuiescence in the propriety of his desires would probably have been communicated . An

enumeration in some detail of the duties , the performance of which is expected from him in his new life , would presumably be an essential part of the ceremony . So much for Reception . But it is now the turn of the contractecs to render quid pro quo . They must give him something in return for his recently pledged allegiance . There mu ^ t be Communication . What shall it be ? We may reasonably

assume that they must , for their own security , instruct him in those technical tricks by which they would be able to recognize one antther and be distinguished from the rest of the world . What then would probably be the desiderated essentials of those tricks ? What would be indispensably required for recognition ? A common language ? But spoken language might be overheard by the exoteric

—remembered—repeated . Gestures ? Gestures might be seen and imitated . I take it that the elevised mode woulel be a combination of the two—the one complementary to the other , but even that would not be all that woulel be necessary . No precaution could ever ensure that such gestures should not be made in presence of the uninstructcd , as would not attract attention . No skill could prevent

words being spoken that woulel not arouse the curiosity of the overhearing stranger . The occult system woulel be obviously faulty that did not supply a means of mutual recognition , to serve not only when choice or prurience dictated that the communication should be rendered artificially occult , but for use also when natural causes imposed latency ; to

be resorted to , alike when labouring in the midst of the world , in the broad light of day , and when in casual companionship , shrouded by the darkness of night . In the latter case accident , if one poor means of communication were alone relied upon , might betray the incautious brother in to an involuntary and inadvertent violation of his trust , but the complementary precaution woulel furnish a

means of protection . Whatever was done then required to be supplemented by something else , for the communication was not only to be made , but satisfactorily responded to . May we assume that the mode elevised satisfied this primary requirement ? Verb . sap . And to what would this occult recognition—to be employed presumably every day—every hour—in every one of the changing

circumstances and vicissitudes of ordinary life be made most naturally to allude ? Again Verb . sap . sat . We must not however forget when speculating upon the aporrtta of the primitive illuminati , and suggesting that spoken language supplemented communication by outward and visible tokens or gestures , that , at the period I am assuming as that of the possible origin of the system , there existed no such thing as language in

the sense in which we now employ the term . Language formulated in grammar—its use and expression defined in moods and cases anel tenses , its precision regulateel by scientifically devised inflections and terminations — was yet to be . Its then prototype or germ was that oral sign or mode of expression , now commonly illustrated by allusion to an occurrence , narrated in holy writ , and the traelitionary of which is not unfamiliar to us in our modern Craft ceremonies—a

Shibboleth . This parenthetical observation is not unimportant , inasmuch as we have , for the proper consideration of the proposition under discussion , to divest our minds not only of the notion of a lingual motle of communication " understanded of the vulgar , " and therefore commonly acquiesced in , but we have mentally to place ourselves in the position when the idea that such a medium could ever be

visually communicated by delmeateel characters had not yet even dawned upon the mind of man . The primitive illuminatus could not have had even so clear a prescience of the possibility of a future mode of ocularly demonstrated intelligence as the skilled decypherer in the days of our grandfathers of an old | semaphore post with ] its waving arms would have conceived of the Morse system of code signals in the then yet to be discovered electric

telegraph . I pause here for a moment to consider the hypothetical initiatory ceremony as a whole . In what light would it he regarded by the postulate anel his newly acquired brethren ? I have already , albeit somewhat remotely , adverted * to the analogy , common to speculative Freemasonry and to all systems of religion , between reception and birth : " to be born again " is the expression ordinarily employed in

The Election Of Secretary To The Girls' School.

all mythologies to express the resurrection from the darkness of the tomb or womb of ignorance to the world of light and life and labour ; and let us , as Masons , never lose sight of the principle that labour is , as knowledge is , but another term for light and life . See how exquisitely the idea is put by way of antithesis in the worels of our great Master , Solomon . Eccles . chap . ix . v . 10 . To the enel of

his days the filius regards himself as having been born again at the moment the new light was admitted to his dazzled eyes . But it must be borne in mind how naturally the rude nomad woulel endeavour to enforce his meaning , for lack of ability to convey more abstract instruction by material imagery anel types . Even in the present day a circumstance—a detail—of

our initiatory ceremony to which I dare do no more than allude , emblematises one of the physical incidents of the phenomena of material birth which must have been , nay , which is , as familiar to the savage as to the savant . You , my brother , know what I mean . If you do not readily apprehenel it , hark back upon your experience , forget the lodge room and its brilliant accessories , and recall the

moment—but I must forbear . Ponder , poneler and pray . Pray for enlightenment , and , as my poor contribution to that end , I commend you again to the teachings of our Great Master in that wonderful epitome of all human wisdom to which I have just , I hope very reverently , drawn your attention . [ Eccles . ] Well ! then the neophyte has been "horn again . " Born

to what ? To labcur ? Is that all ? To wait , to learn to rule anil subdue our passions , a not unimportant exercise of mental eliscipline , whether inculcated by the primitive illuminati or insisted upon by the modern Craftsmen . Is that the whole of the curriculum ? No ! There is erne supreme lesson the alumnus must learn in addition theieto . From the moment be has been received , nay , before he has been

received into Ihe confraternity , the possibility of being called upon at any moment , atany unexpected moment , to perform that duty , has been forced upon his attention . He has been born . He has been instructed how to live . But the trinity of humanity must be completed . Fill up for yourself , oh ! belovcel brother , the third factor in this awful sum . Eyes may scan these pages , I devoutly hope they will ,

which have not yet , as Milton siblimely says , "been unsealed at the foundation of heavenly raeliance . " Shall I shrink , elo my obligations as a Mason demand that I shall flinch , from proclaiming what we as Masons assume to teach ? To elescribe our moiius operandi , to define our curriculum , would be , I hold it as sincerely as any Mason can , an act of

treason so vile that no expression of animadversion I , or any man of honour , could employ , would fitly characterise it , but when I have intimated , as I have so frcemcntly , that the motto I have supposed to be that of the early illuminati , " all for one and one for all " is still the vinculus of the Craft , I have sufficiently indicateel a corollary the enunciation of which , let weak-kneed brethren shudder as

they will , conscientious teachers of the tenets of the Craft cannot ignore . The illuminatus , according to my theory , had constantly before him the inculcation of the nicessary duty of maityrelom and the conlemp ' ation of this ever possible , nay , not improbable , contingency , necessarily instructcel him how to die ! Anel now I come to the consideration of that essential ,

anil , as I believe , supreme communicaiioH , which I assume would be made to the illuminatus in the very earliest ages of an intelligent belief in an abstract , in contradistinction to a superstitious reliance upon the attributed powers of a concrete , god . A very able lecturer in an address e | uoteel by me in the course of these papers * has pointed out that the tradition

of eleath anel restoration to life is common to Freemasonry and to all the ancient systems of mythology . I will give his very words , " It may be , and is , a matter for dispute , anil a most interesting field for investigation it afforels , as to the far remote origin of our ceremonies , but wherever we seek them , whether amongt-t the ancient Egyptians , the Babylonians , the Greeks , the Assyrians , the Romans ,

the Druids , the Esscnes , the Druses , even the early Christians themselves , " [ I do not know why he should have limited his proposition to the " early " Christians . ] " wc still find the germ of the whole thing to be the death and resurrection of the founder . Had I time even to glance at the ceremonies of the various secret societies which existed amongst all nations even in the most remote antiquity .

you woulel be surpriseil if you were not alreaeiy aware of the facts , with the very close resemblance existing between ourselves and all of them ; in point of fact we might say that the difference is in little more than nomenclature and detail . " These words , as the talented author asserts , suggest a vast field for thought to depasture in . I will venture to add to the similarity to other systems in the instances

adduced by him another common point of resemblance between Freemasonry and all other ancient systems of religion or mythology—the notion of a trinity . Perhaps this idea is less apparent in the Hebraic theism than in others , but some trace of a triune deity is found even there , as many of my readers will acknowledge when their minds recur to certain ceremonies , familiar to some

of us , and said to be immediately derived from the ritualistic traditions and usages of the Jewish Church . But I have arrived at the concluding consielerations of my subject , and they are much too important to be introduced at the enel of a letter . In my next , and I trust last epistle , I propose to discuss the connection between Masonic marks of recognition and the peculiarity referred to in the

above quotation . I purpose briefly to touch upon how far our system has been affected by the early belief in a triune tleity . I elesirc to attempt an answer to the enquiry I started at an early period of the investigation , namely , how traditions , not infrequently changed , can account for distinctive marks that presumably have never varied . If I can reply to that query satisfactorily , I hope

The Election Of Secretary To The Girls' School.

to conclude my dissertation by modestly summarising the argument , the thread of which I have endeavoured to preserve running on throughout the whole of this series , that the ancient mysteries and the more modern guilel system presumably owe something to an Oreler which has hitherto been erroneously supposed to be indebteel to them . Let me conclutle this letter with

an illustration . An rvneient oak in the forest is seen overgrown with ivy , mistletoe , lichens—what not ? but no man mistakes the excrescences for the tree . The core of Freemasonry may have—mind , I do not say it has—existed from the remotest ages , and we are not bound to infer the contrary because our eyes can but dimly perceive ,

cannot with absolute certainty identify , the simple base amid the luxuriance of its paratitic covering . I am , Dear Sir and Brother , very faithfully and fraternally yours , S . P ., P . M . No . 902 , 1421 . Temple , 15 th May , 1878 .

Curiosities Of Masonic Literature.

CURIOSITIES OF MASONIC LITERATURE .

The following letter having fallen into cur hands , it matters not how , we think it well to submit it to the intelligent appreciation and critical consieleration of the Masonic boely . That it is a purely Misonic document , written by one

brother Mason to another , is a striking fact , and renders the letter a little gem in its way , worth perusal and worth preservation . We fe . l sure that all the reaelcrs of the Freemason will agree with our view of this remarkable composition . Wc have taken out the names and any clue

to the writer . We may observe that the letter refers to an application for support for the Secretaryship of the Girls' School , and is addressed to one of the candidates . " 4 th May , 1878 . " Dear Sir and Brother ,

"I know none of the applicants . The mismanagement of financial affairs through the late Grand Treasurer of the funds of two of the Institutions is such a reflection on the Managing Committees that I decline to support a candidate . I have not the honour of your acquaintance . " Yours faithfully , "London . " "

The only apparent clue is the word London , which migh seem to intimate that the letter was provincial , and that the writer meant to say Mr . "Sr-aml-so , London , " though in his haste forgot it . As the learned Smelfungus would remark , " That is not , however , a ceitain criterion as to the ' locus in quo ' whence the espistle emanates . It may be so or it may not be so , though in truth it matters

little . " The reasons for not voting are certainly very original , and jress harelly , we thwk , on our late worthy Grand Treasurer anel the zealous Committees of two of the Institution * , and , to say the truth , we do not understand them . Wc do not , however , wish to prolong our

observations , but leave the letter in Us * ' naked simplicity " to the appreciation of our intelligent Craft . Should any of our brethren possess similar striking and original compositions , we shall be glad ti > publish them , as an amusing commentary on Masonic good manners and Masonic ornate sentiment .

Consecration Of The Montgomerie Lodge, No. 1741.

CONSECRATION OF THE MONTGOMERIE LODGE , NO . 1741 .

A new K-rlge was opened at Diss on Thurselay , rjth inst ., it being determined by Bros . II . M . Vvall , F . W . Doubleday , and a few others c . f their stamp that this town should , if possible , be ee ) ualin Masonic importance to the neighbouring borough of Eye ' . The start has now been made , and if

the same spirit manifested on Thurselay is continued , there can be no doubt of the success of the movement . The new lodge is named the Meintgomerie , No . 1741 , and the King ' s Head was Hie scene of the consecration . The absence of the R . W . Grand Master ( Lord Suflicld ) was regretted , anil the ceremonies of consecration and installation were performed—and ably too—by Major

Pcnrice , D . P . G . M . of Norfolk , assisted by several other distinguisheel Masons . Bro j . C . Chittock , P . P . G . S . D ., P . M . 1 J 43 , was appointed W . M . ; Bros . Cecil M . Montgomerie , 52 , S . W . ; Henry O . Lyus , 85 , ; J . W . ; J . Evans , S . D . ; John Flatman , J . D . ; Henry Bond , I . G . ; H . Vyall , Sec . ; B . J . Read , Treasurer . Amongst the visitors were Bros . Col . Boileau , W . M . 52 ; W . A . Tyssen-Amhurst , H .

G . Barwell , Prov . G . S . ; Rev . C . Howes , P . G . Chaplain ; Rev . E . J . Alvis , P . G . Chaplain ; Rev . C . J . Martyn , E . Orams , Dr . Adams , ( W . M . Waveney , Bungay ) , H . J Duntfoid , P . P . G . D . C ; J . H . Ladyman , H . C . Riches , W . M . Sincerity ; C . Havers , P . M . ; Page ( W . M . Philanthropic , Lynn ) , R . Thorns , P . M . ; Bardel ] , P . P . G . S . W . Yorks , J . A . Goeich , ( W . M . Perseverance ) , A . J . Berry ( W . M .

Cabbell ) , and about 70 others . The proceedings were commenced about half-past one o ' clock , the W . D . P . G . M ., Major Penricc , presiding . Bro . the Rev . C . Howes , who acted as Chaplain , said prayers in a very solemn and impressive manner ; the musical arrangements , which were very efficiently carried out , being under the direction of Bro . Britlain , P . G . O ., assisted by

Bros . Thouless , Reeve , Alvis , and Smith . AH oration was eloquently given by Bro . the Rev . C . J . Martyn , P . G . C ., and D . P . G . M . ( Suffolk ) , who exhorted the brethren never to forget the important and solemn ceremonies they had each in their time gone through , and to be ever mindful of the grand principles on which the Order is founded , and to cany those principles out in their lives , so that by show-