True Charity Reform.

effoits of religious philanthrophy . It has a good wo k before it , and we do feel very strongly , that all red tape or officialism are in such a case to be avoided as much as possible , if we seek to make our charity real and honest , true and effective . It is somewhat wildly stated by some

men that indiscriminate almsgiving is bad per se . We must , however , doubt the fact . Indiscriminate almsgiving is better than no almsgiving at all , and all it requires , in order to lose even the semblance of inconsideration is , that it be directed by prudence , and strengthened by inquiry , in order that it may pursue the " even tenour of its

way , " for the relief of the destitute , the help of the honest poor . We are discouraging giving too much just now , so that a large class amongst us , are buttoning up their pockets , glad of an excuse , and are giving nothing at all—a consummation hardly to be wished for , we think , even by the most zealous friends of Charity Organization . We shall deal with the actual charities in our next number .

A Memory Of The Past.

A MEMORY OF THE PAST .

The English papers report the death of Prince Lucien Murat , and remind us that he was for merly Grand Master of the French Grand Orient . We think it well to note his death , as a distinguished brother of our Order , so that a passing record may be preserved of the fact , interesting

alike to French and English Masons . We have always baen among those who regretted his resignation , some years back , of the Grand Mastership , and always thought that his were " hard lines , " while we equally deplored the excitement in French Masonry which led to his

resignation of his high office , and which was , to a great extent , if not entirely , purely political . Indeed , we feel bound to remind our readers that according to our views we must blame that political movement in thc French Grand Orient which brought about the regrelable

resignation of Prince Murat , and which wasthe Chant dude-part , " to their subsequent untoward declination from the straiter paths of unpolitical Freemasonry . Unfortunately the evil influence of Massol induced the French Freemasons practically to constitute themselves a political body , and to

take a downward step from which they have never recovered . For it must be patent to every thoughtful Freemason that the French Grand Orient had as much ri ght Masonically to express an abstract Masonic opinion on the temporal power of the Pope , ( this was the crux ) , as the

English Grand Lodge would have to seek to avow its leaning for this or that political bod y , or to pass resolutions on any important State question . It was quite competent , of course , for individual Freemasons in their individual capacity , and as

free citizens , to express openly and honestly as such citizens to their opinions on such a debateable subject , but French Freemasonry had nothing to do with the temporal power of the Pope , as a matter of State or political discussion , and ought to have expressed , according to our

idi a , no opinion one way or the other . For though , as individuals in political meetings , we , too , might be disposed to agree in rejecting the cla ' nr of the Pope to temporal power , we have no ri ght or warrant to do so as Masons , in our Masonic assemblies . As we have said before , Anglo-Saxon

Masonry knows nothing of religious . controversies or political animosities , and French Freemasonry , like ours , is not meant for one political party in France , but should be open to all . This can onl y be the case , if the French Freemasons will remember the advice of our Royal Grand

Master " Keep clear of politics , " and if they will bear in mind that as Freemasons they have nothing to do with Republicanism or any other " ism , " but simply to obey the laws of their country ; and honouring lawfully constituted authority , theirs should be an absolute and entire neutrality on all political questions . That we

know cannot be said of them now , and our hopes for the future of French Freemasonry would be bri ghter and lighter if we could only believe , that , like ns , they will honestly avow and practise absolute neutrality in all matters political . Many of the subjects discussed in French lodges w ' ould not be tolerated for one moment in our Eng lish lodges .

Original Correspondence.

Original Correspondence .

[ We elo neat hold ourselves responsible for , or even as approving M ' cheopinions expressed by our correspondents , belt we wish , in rr . spirit of fair play to all , to permit—within certain necessary limits—free discussion . —ED . 1

-s > THE GRAND ORIENT OF FRANCE . To the Editor of the " Freemason . " Dear Sir and Brother , — Your kindly inserting in your valuable paper the enclosed t-anslation of the circular lately addressed by the Grand Orient of Egypt t . i the sever il Grand Lodges will much oblige . Yours fraternally , JAMES H . NEILSON , P . S . G . W . Grand Orient of

Egypt , & c , & c . 3 , Upper Mount-street , Dublin , 13 th April , i 87 eS .

A . G . D . G . A . D . U . Valley of the Nile , Orient of Alexandra , Dec . 23 rd , 1877 , Vug . Era . Grand Secretary ' s Office of the Grand Lodge of Egypt and its Dependencies , No . 7064 bis . To all the Masonic Powers in the Two Hemispheres .

S . S . S . ( CIRCULAR . ) 111 . and Very W . Brethren , — "" On the 18 th of November , 1876 , the National Lodge of Egypt by their circular , No . 5712 bis , raised a cry of alarm against the inexcusable innovation first set forth in September , 18 7 6 , anrl definitively adopted in Sept .,

1 S 77 , by the Giand Orient of trance , with respect to the elimination of a belief in God and in the immortality of the soul from the Masonic Constitutions . By taking the initiative step in so grave a question before any other Masonic Power did so , the National G . L . of Egypt had hoped its voice would have strongly impressed the conscience of the Masonic world , and to such a degree

as to prevent the completion cf an action unexampled in the history of human institutions . The . Masonic press , and particularly that of England and Am rica , did not fail to support thc protest of the G . L . of Egypt , but if we except the G . Orient of Spain , which immedUtely followed the example , no other power that wc know of thought fit to interfere officially , in order

to make a timely denunciation of the schsimitical tendency of the Grand Orient of France , or at least to protest » gainst it , ifthat G . Body should absolutely determine to follow it up . Meanwhile , what hail been planned in 18 7 6 was in 18 77 actually cirri : d into execution . All on a sudden the G . O . of France , one of the noblest ami most important G .

Buelics , was left to accomplish its moral suicide , and schismatical division was for the first time intruded upon Symbolic Masonry , which up to that period had foimed . an universally united and compact family . The third to protest against this innovation , but after it had become a fulfilled fact , was thc M . W . G . L . of Ireland ; that of Scotland , of Pennsylvania , thc Sup . Comtn . of

Charleston , and that of England , closely followed the example . Thc M . W . United G . L . of England severely blamed the decision of the G . O . of France , and upon a motion proposed by the Pro Grand Master , the 111 . Bro . the Earl of Carnarvon , it appointed a special committee to consider the matter maturely and present a report on the same . The authority of M . W . the United G . L . of England

is very great—who can doubt it ? But "Post factum nullum consilium ' . " The G . O . of France will conseejuently be doomed to isolation ; while an unanimous and severe remonstrance on the part of the mo .-t influential Masonic powers , if presented in time , might have saved her , thus sparing the Masonic alliance stich a loss and our Institution such a disgrace .

Whenever thc general interests of thc Order are in question , the intervention of every power in those projects of reform which another Giand Body may possibly formulate is net only a debt of fraternal unity but an imprescriptable Masonic light . If a fraternal and authoritative admonition had been addressed to the G . O . of France , eittrer from the date of their first innovation or from the

time of abolishing the Grand Mastership and reforming the Ritual , we should not have at this day to deplore the consequences , which will not only change the Institution in France , but will also exercise a fatal influence on Masonry in many other countries . Therefore the G . L . of Egypt applies to all regular and orthodox Masonic Powers , and more particularly to the

M . W . G . L . of England , as being the universal mother G . L ., in order that in their wisdom and loyalty they may take into consideiation the means of defendingour noble Institution against the serious dangers which concur in threatening us from every quarter . The innovation adopted by the G . O . of France , under the specious pretext of a most ample toleration , strips our Royal Art of all its most essential

and characteristic valuable qualities , such as tradition , universality , morality , idealism of Ihe truth , and toleration itself . To our tradition it has preferred an infinite vari-< ability based upon arbitrary capiice ; to our tolerant belief in God it has preferred the comfortless sophism of Atheism ; to our morality , positivism ; to our universality , the peculiarities of schools and of sects j to the poetry of idealism , the inert pretended science ; and the so-called scholastic

prejudices to the true mass of matter . This is what must henceforth be the programme of the future for the G . O . of France anil its imitators . It is most certain that orthodox Masons who accept the Institution such as it was born on the banks of the Ganges and of the Nile , and as it has been diffused in modern times by the G . L . of England , should never adopt such a programme . But that is not enough . It is necessary that the most energetic and effectual measures should he taken in orqer

that this programme may be denounced , not only as anti-Masonic , but as destructive of all human society . It is indeed very strange there should be so much talk about human solidarity , when Masonic solidarity , the only bond which is instrumental to it , will exist only in name . If the voice of this G . L . of Egypt might find an echo of fraternal approval in the bosom of the Masonic powers of

the world , it would propose a more intimate confederative system , a stricter alliance among all Grand Lodges and regular bodies , under the auspices of the M . W . Grand Lodges of England , Ireland and Scotland , which are the oldest Grand Lodges in the world , based upon a declaration of principles in accordance with the Constitutions and Rituals of the above mentioned three Grand Bodies , which are the keepers and propagators of Masonic doctrine .

This is what the National G . L . of Egypt has thought it proper to submit to your earnest consideration , but even should its voice in this grave emergency only sound in the desert , even should its forebodings meet the same sad fate as those of the unhappy Cassandra , it will at least have the soliel satisfaction of having attempted the most sacred of its duties . Expecting your fraternal answer to this letter , sent by order of the Grand Master nnd with due Masonic

salutation , I am , fraternally yours , F . F . ODDY , Grand Secretary .

FREEMASONRY IN NEW ZEALAND . To the Editor of the " Freemason . " Dear Sir and Brother , — In the letter of Bro . Malcolm Murray Irving , dated Dunedin , 29 th December , 1877 , published in the Freemason of April 6 th , 1878 , he states that the Supreme Council of New Zealand applied to the Supreme Council

of Scotland for a charter , but was " refused . " As one conversant with the facts , t have to say that this statement is absolutely incorrect , nor has it theshadow of a foundation . No such application has been , or will be , made , either by the Supreme Council of New Zealand itself or by any one of its members . In making the statement , Bro . Irving betrays his own Masonic ignorance ; for it implies the prior

constitution of the Council making the application ; and if so constituted , no fresh charter was required . Among other matters contained in Bro . Irving's letter , he wishes his readers to understand that he enjoys the personal friendship of the Earl of Rosslyn . I question this statement . I believe that he only , and for a few minutes , mit Lord Rosslyn once in his lifetime . This constitutes

the " pleasure " Bro . Irving possesses of " knowing personally " Lord Rosslyn . The 33 and last degree of thc Ancient and Accepted Rite has hitherto been conferred on Craftsmen either of distinguished social or Masonic rank . The honours of the spurious and would-be Supreme Council of Scotland , however , were so little appreciated in New Zealand—a

country teeming with Scotchmen—that r . o Craftsmen of position could be found there to accept them j and thus , with the view of working its spurious degrees in the colony , the self-constiiuted Supreme Council of Scotland thrust its highest honours on Bro . Malcolm Irving , and an Englishman who chanced last year , as a tourist , to visit Edinburgh , and also on—to quote Bro . Irving's

designation of him—R . Paterson , Esq . As to | Bro . Irving ' s remarks on the genuineness of the socalled Supreme Council of Scotland , I will simply mention the fact , that the Supreme Council of England and Wales , a few months ago , issued a manifesto , of an old date , to all the Supreme Councils of ihe world , pretesting against its recognition , and forbidding Masonic

intercourse between any of its members and those of the wouldbe Supreme Council of Scotland . Bro . Irving says that , by "invitation" he was , as a 33 ° of Scotland , " received" at the Supreme Council of England . What does this amount to ? Nothing ! Bro . Irving was not invited to attend any meeting of the Supreme Council of England , as he desired his readers to understand . He

was not invited to , and never was present at , such a meeting . The meeting he refers to was a private interview between the members of thc Supreme Council of England and himself , at which he was warned against acting under the commission he held from Scotland to

open chapters and consistories in New Zealand , in breach of Masonic law and discipline ; and he was taken to Lord Rosslyn , the representative of Scotland at the English Council , in order that his lordship might indorse the statement of the membeis of the English Council , and so confirm Bro . Irving's promise not to act under his Scotch

commission . The only objection stated by the Supreme Council o [ - Englaml against the recognition of the Supreme Council of New Zealand is , not that it deiives its charter from a spurious source , but because it does not derive its charter from it . The Supreme Council of New Zealand , however ,, is as regularly , if not more regularly constituted than

that of England ; and it is a well-known principle that any Supreme Council can create another Supreme Council in any country where none exists . The Supreme Council of New Zealand was constituted in June , 1876 , when no . other Council exercised jurisdiction in the country . Thc Supreme Council of England , ' no doubt , claims art exclusive jurisdiction in New Zealand , but it has no more

right to jurisdiction there than any other Supreme Council . It derives its own powers from an American Council , which neither had , nor claimed to have , jurisdiction , exclusive or otherwise , in New Zealand . It was only on 24 th January , 18 78 , that its first , and only , Rose Croix

chapter was opened at Greymouth , an obscure place mthe colony . To recognise an exclusive jurisdiction on the part of the Supreme Council of England over the vast dependencies of the British Crown , without a vestige of title other than assumption , would be as preposterous as it would be tyranni-.