Masonic Historians. No. Iv.

data , it will never be received by an enlightened mind on the ipse dixit of any one . " After such a sensible view of historical research in Freemasonry , we feel

disappointed in finding so much of precept and so little of example . Dr . Dalcho says : " It is a source of infinite satisfaction to us that

wc are enabled , in the sublime degrees , to arrive at the knowledge of the original system , and there to view , with unceasing delight , the development of those

circumstances on which symbolic Masonry was established " ( page 39 , part 2 ) . That this is acting contrary to the principles he himself has laid down as the rule to be followed in

studying Masonry , must be evident to all who have examined the subject . How absurd to suppose that the degrees in question ( which were manufactured years after

symbolic Masonry ) actually enable its votaries to " arrive at the knowledge of the original system . " Craft Masonry knows no superior in its own sphere , and beyond its

pale , ancient Freemasonry is not to be found —so that the folly of expecting more light as to its history from extraneous sources , than from its own records , must be plain to

all . We do not deny the excellence of thc " sublime degrees , " and are ready at once , in many respects , to admit their superiority , but , Masonically , our faith begins and ends

with the " Craft . " Dr . Dalcho , we think , makes a great mistake in supposing Craft Masonry to have been instituted as preliminary to initiation into the philosophical ,

chivalric , and religious degrees . The author considers that , "Thc peculiar manner in which the three first or blue degrees

are given , as well as the matter of them , clearly evince them to be merely symbols of the superior or sublime degrees . They were formed as the test of the character

and capacity of the initiated , before they should be admitted to the knowledge ofthe more important mysteries . " We can only admit the truth of the foregoing by

acknowledging that the brethren who , in A . D . 1717 ( and for a few years afterwards ) , divided Freemasonry into degrees , and enlarged its ceremonies , & c , kneiv not their object in so

doing , and were in ignorance as to what Masonry was then , or before that period >" and that it has been reserved for some members of thc Society , about a century

later , to discover what really were the motives that actuated the early members of the Fraternity ! Dr . Dalcho actually states that , from authentic records of thc Ancient

and Accepted Rite , the " sublime and ineffable degrees of Masonry were established in Scotland , France , and Prussia immediately after the first Crusade . " lie also

declares , " They fell into neglect until the year 5748 ( A . D . 1744 ) , when a nobleman from Scotland visited France , and reestablished the Lodge of Perfection in

Bordeaux" ( page 58 , part 2 ) . These statements arc contrary to fact . No degrees of Masonry were known until after the

Revival of 1717 , and the "hautcs grades " came into existence subsequent to this period . The probability is , the year 1 744 ,

Masonic Historians. No. Iv.

referred to by Dr . Dalcho , witnessed their birth . Dr . Dalcho ' s faith is something extraordinary , as may be gathered from

the following , which concludes his notes : " The sublime degrees are the same at this moment ( A . D . 1803 ) , as they were at the time of their first formation . Not the

smallest alteration or addition has been made to them . The same principles and the same ceremonies are everywhere observed ; and , as we know from our archives ,

the }** have existed for many hundreds of years in their original state . " Without investigating this wonderful assertion , we may just refer to the author ' s own

observations in the preceding page : " All the sublime degrees were established before the year 1776 . . . . One only has been established since , on the 1 st of May , 1786 . "

This sounds like addition , any way . He then mentions that no provision was made for the appointment of a successor to the Grand Commander , and the " upper

councils and chapters could not be opened without his presence . . . . The King of Prussia , being conscious of this , established the 33 rd degree . " If we mistake not , this

was an alteration in the Constitutions ; but we will not dwell on this point , as wc would rather conclude our sketch of this distinguished Mason by quoting his own eloquent

words on our Order : "An Institution which recommends submission to the laws of our country , adoration to the Supreme God of nature , universal benevolence , and every

virtue which can endear us to each other , which conveys instruction to the mind , and expels rancour , hatred , envy , and every unruly passion , and binds all its followers

in the bond of goodwill , is certainly worthy of praise and encouragement . " Such is the Society of Free and Accepted Masons . WILLIAM J AMES HUGHAN .

Multum In Parbo, Or Masonic Notes And Queries.

Multum in Parbo , or Masonic Notes and Queries .

—•>—QUESTIONS FOR . CONSIDERATION . I have read , with deep regret , Bro . Longstaff ' s suggestions for a printed ritual , which

I am very sorry to see again propounded , especially by a brother of some standing and ability , as I believe that they are fraught with the greatest amount of practical evil to the Craft at large .

It is the peculiar and distinguishing characteristic of our English Freemasonry that its ritual and ceremonies have ever been , and are still , " oral , " handed down by faithful brethren , who received them from

others , equally true and trusty in their time and generation . I feel persuaded , from long study of our Masonic ritual , that nothing would more tend to destroy its life and interest than a dull and leaden

uniformity , and reduce it to the lower level of the printed ritual of some modern benefit society , than the proposal to do away with its oral character ; while , at the same time , it would preclude the Masonic archaeologist

from deriving , as he does to-day , from them , any little discrepancies of ritual , to which Bro . Longstaff seems so much to object—powerful arguments in favour ofthe real antiquity of our time-honoured and

Multum In Parbo, Or Masonic Notes And Queries.

carefully-preserved ceremonies and mysteries . I must also venture to make my humble protest against the disparaging terms in which Bro . Longstaff speaks of the ritual itself .

I have most carefully studied , for many years , our own ritual and that of other "jurisdictions , " and I have no hesitation in saying that I know of no other ritual which can , for a moment , be compared

with our English ritual , either for propriety of language , or felicity of expression . He is , indeed , a bold man who ventures to characterise it as marked by many " absurdities and Johnsonian verbosities , " and

any attempt , I make bold to say , to modernise it , or adapt it to the "improved" (?) taste of the present day can

only result in the utter destruction of its genuine antiquity , its solemn reality , its perfect harmony , and its prevailing excellency .

I have no sympathy with those " able men , " of whom Bro . Longstaff speaks , and whose real existence I somewhat venture to doubt , who will not give time or trouble to master the work of those offices to which

they aspire . If they grudge the labour and the pains necessary to qualify them for the discharge of their allotted duties , our " chairs , " as our Order , are well quit of

them , and it is thc fault of any lodge which allows any of its officers to deliver , as Bro . . Longstaff complains , the appointed ritual " peculiarly , " or " badly . "

The change in our system in this respect advocated by Bro . Longstaff wouldonlytend toaffordapremium to idleness , ignorance , and incapacity , and would check the zeal and deaden the energies of numbers of young , active , and intelligent Masons .

From what I know of our Order , I feel sure that such a proposition will be steadfastly resisted and rejected by a very large majority , as in itself unwise , uncalled-for , very objectionable , and most prejudicial to the present and future welfare of our Order . A MASONIC STUDENT .

I read , with some regret , in THE FREEMASON ofthe nth inst , tlie suggestions of Bro . LI . W . Longstaff in favour of a printed Masonic ritual . I am aware , in the language of Preston , that " it is a weakness in

human nature that men are generally more charmed with novelty than with the intrinsic value of things , " but I certainly did not expect to find , in a Mason of such earnestness and cultivation as Bro . Longstaff , an

advocate for that which , I consider , is both detrimental to the social and intellectual status of our Order . Whoever takes an office in a Masonic lodge should , undoubtedly , possess the advantages of a

wellcultivated mind and retentive memory ; and as Masonry particularly inculcates the improvement of the mental faculties , I think everything which has an opposite tendency should be strenuously opposed . Thc

committal ofthe ritual , or a part of it , to memory requires no inconsiderable mental exertion , while the beautiful precepts of it , thus impressed upon thc mind , seldom fail to have a highly-beneficial effect . I am a

member of a few literary and other societies , and , for a young man , have had some experience with regard to the formulas of initiatory requirements ; but I must say I

never met with any ceremony more really beautiful , or more sublimely impressive , than the one on my initiation , into the mysteries of our ancient and honourable art ; but I am bound to admit that the reverence with which I regarded that ceremony would