Multum In Parbo, Or Masonic Notes And Queries.

Multum in Parbo , or Masonic Notes and Queries .

—•—THE NEW IRISH CONSTITUTIONS . The interesting observations by an " Irish H . K . T . " on the above subject will , we hope ,

receive due consideration by the members of the Grand Lodge of Ireland , The article is evidently written by a brother thoroughly acquainted with the wants of the Craft in

our sister Grand Lodge , and we thank him for his most fraternal review of our suggestions respecting the forthcoming edition of the " Ahiman Rezon . " We know of few

better opportunities to obtain the general views of the Fraternity on such an important question compared with the advantages the columns of THE FREEMASON offer ,

and we hope other brethren will avail themselves of the present advantage of ventilating their opinions before the proposed alterations became law .

To prevent any misunderstanding , we beg to state most positively , we do not belief in sectarian prayers in Craft lodges . We simply drew attention to such being

permitted under the Grand Lodge of Ireland , but certainly it is a great error to allow such a violation of our universality to be perpetrated .

On this subject we enclose an extract from the address of Bro . Edward White , which we commend to the serious perusal of

all who differ from us in advocating that one of the leading ideas of Masonry is " unlimited tolerance in religious matters , " compatnble with Theism . W . J . HUGHAN

" But if we should undertake to teach any particular religious creed our ancient landmarks would be swept away and one of the very best features of masonry , to-wit , its universality , would be irrecoverably lost . It is the brightest jewel

in the crown of masonry , that its moral creed is uuch that it receives the approval of the good and virtuous of every land , and that its sublime principles find as ready recognition under the crescent as under the cross . Tlie God of the

Christian , the Allah of the Mussulman , and the great spirit of the untutored Indian is , after all , the same Supreme Architect of the Universe , whom , as masons , we all adore . The same solemn obligation rests on us and on them ; the same great principles actuate both : the same

sublime purpose is followed by both with equal zeal and sincerity ; and the very blood that flows in their veins is derived from the same Almighty Parent that has furnished ours and shall we , because our religious belief happens to be different , refuse to take by the hand as brethren those in every respect as worthy as ourselves ? If I

chance to travel in a Mahommedan country , and am beset by ruffians , and wounded and robbed , shall I refuse to receive the assistance of the Masonic brother who hastens to my relief simply because his faith differs from mine ? If I sink , fainting in the burning desert , shall I dash the cup from the hand of him who seeks to minister

to my wants , simply because he hopes to attain salvation through the intercession of His prophet , and I through that of my Saviour ? Or if I chance to meet with a man loyal in his friendship , sterling in his integrity , exemplary in his habits , and irreproachable in all the relations of

life , shall I refuse to form a connection with tbat man for business or otherwise hecausewe cannot agree on questions of doctrine ? If such a principle were adopted , our society would be no longer Masonry , but Christianity ; our lodges would resolve themselves into churches and then , instead of orderly and harmonious meetings ,

Multum In Parbo, Or Masonic Notes And Queries.

would begin angry discussions of nice doctrinal questions ; all manner of schisms and heresies would spring up , and our nice proud organization would sink into drivelling insignificance . But why expect of us the recognition of any particular

system of religion ? Is it expected that our banking institutions , our insurance companies , and our railroad corporations should have a recognition of Christianity embodied in their charters ? Then why of us ?

" Our plans and purposes are as distinct from those of the church as are the plans and purposes of the business organizations just alluded to . Ours is a code of morals , not religion except so far as natural religion is necessary as the

foundation of morals . We seek to soften the rigors of life , but not to transport the soul to the hereafter . Through the thorny paths and gloomy ways of life , Masonry walks with man , sympathizing with his misfortunes , and soothing his sorrows ; but

when he stands on the dark shores of that sea which separates time from eternity , her task is done , and then on the church , the spiritual guide of the soul , devolves the last duty of committing

it to that ' Divine ark which will safely waft it over the tempestuous sea of troubles , and that anchor which will safely moor it in a peaceful harbour where the wicked cease from troubling and the weary shall find rest . '

"But while Masonry , as an organization , attaches itself to no system of religion , it interferes with no man in tlie worship of God according to the dictates of his own conscience .

Individually we are Christians , Mahommedans , Jews or Eclectics . As Masons , we know nothing save the great reciprocal duties to the performance of which we have so solemnly pledged ourselves . "

THE ROYAL ORDER OF SCOTLAND AND ITS ANTIQUITY . The communication of " An Edinburgh Member of the Royal Order of Scotland , " at page 585 , contains a mistake even in the

second line . There is no " letter by " X . Y . Z . " at page 473 . Then , to find fault with me for writinganonymously whilst he is also doing the same , is simply ridiculous . However , these and other childish

remarks appear to me to be simply done for a purpose—partly to throw dust in the eyes ofthe readers of THE FREEMASON , if it can possibly be done , under cover of which an E . M . of the R . O . in Scotland

mayhide his retreat . Instead of any " proofs satisfactory , " we have about two columns taken up with statements and threats most /^ satisfactory ! And because " X . Y . Z . " refuses to swallow all thc " buncombe "

related about thc Royal Order , and related , too , without the slightest shadow of any substantial proof to support it , he is told he may be " prosecuted for libel . " Could anything be more silly ? * - An Edinburgh

Member of the Royal Order of Scotland " may light his pipe with his libel , and then ponder over the " awkward position " in which he has put himself . And , certainly , his remarks do anything , in my opinion , but add more credit to his Order . As to thc

members of the Royal Order believing in its pretensions , they may very possibly do so , at least generally ; but if they do so on an imaginary , or false foundation , that only shows their credulity . They ought to be

able to give a reason for their faith . I may here observe that I am a Freemason , and , as such , I consider it my duty to stand up for the truth . In doing so in this case , I am not " gratifying spite , " either against

the Royal Order or any of its members , for I have none against either . And instead of " An Edinburgh Member of the Royal Orderof Scotland" dodging the real

question at issue by any such unmasonic imputation , it would have been much more manly to have either remained silent or else written satisfactorily to the point . He asks me to tell him who I am , and then he will

Multum In Parbo, Or Masonic Notes And Queries.

. * ) 0 ' 0 V give-me these wonderful " proofs " satisfactory" he has been alluding to . rr $ s & yt , I reject his offer with disdain . I want .. np " hole and corner " work ; the pretensions were set forth in THE FREEMASO'N- ; an ' ii r «

it they ought to be established , if ' fo ^ sst § ie Further , I have not the slightest ansdetj ^ fco know who my antagonist is—laird /' or . cia £ 9 , it is all one to me ; what I care fox i ; % j , 4 * j > e evidence . I do not believe any documents

are in existence which show the / .- Rqy * al Order to have been in existence either in or before 1736 . It may have in its posse-jsioh . documents " more than two hiindre 4 ; y . & ii's

old " about something else . As to . fli ' e ' " $ $ « tensions anent Kilwinning , Bro . D .. ^ urra */ Lyon gives them the go-bye ; wlijle , ' at page 426 of Bro . J . G . Findel ' s " History of Freemasonry , " it says : " The Royal Order ,

according to this Ritual , which is written in Anglo-Saxon verse (?!) , boasts of great antiquity . But too much stress must not be laid upon this circumstance , for it is

well known that the English ( Scotch ?) , like the Germans , possess their false Masonic documents , & c . " Then , at page 4217 , Bro . Findel accuses the manufacturers ' -of the

Royal Order of fabricating- certain , things " for the purpose of giving antiquity to the Order . " Now , if Bro . Findel is vvrbng , " aifid if the Royal Order be really older th ' anthe establishment of the Grand Lodge of Scotland in 1736 , its members ought to prove it . X . Y . Z .

The Rite Of Memphis.

THE RITE OF MEMPHIS .

For the information of our readers we insert the following copy of a circular * 'issueTi by the Craft authorities , with refci-ehciS ' to the spurious Order of Memphis . T ^ iflelrcular appeared , some time since ,, ^ n ^ c-i * ! * :

contemporary , but its publication nqw , i * aay be of greater use to thc brethren in England . " Freemasons' Hall , LoJidoh { i A 24 th October , 1859 : > ' *; 08 " Dear Sir and W . Master , —I am directed" to

inform you that it has come to the knowledge of the Board of General Purposes that there are , p | t present existing in London , and else , \ yhere ., UTi this country , spurious lodges claiming . , tpr , ge Freemasons .

" I herewith furnish you with a copy of a certificate issued by a lodge calling itself " The Reformed Masonic Order of Memphis , i ' ofc' Rtt £ of the Grand Lodge of Philadelphes , " and holding its meetings at Stratford , in Essex . . . ; : ; . * , r [

" I am directed to caution you to be c-ipeciaUy careful that no member of such body , he p , e *> - mitted under any circumstances to have access to your lodge , ancl that you will remind tbe brethren of your lodge that they can ' h 61 d ' nO

communication with irregular lodges without'liicurring the penalty of expulsion from the Order , and the liability to be proceeded against under thc Act 39 , George III ., for taking part in the meetings of illegal secret societies . oT

" I am further to request that you will causfe this letter to be read in open lodge , audi the copje of the certificate to be preserved for future reference , in case of necessity . ... ; . ; I

" I remain , dear Sir and Brother , Yours fraternally , WM . GHAY CLARKE , G . S . "

THE OLD LICENSE LAWS . —It is a singular fact that in all old representations ofthe manners arid customs of our forefathers , cups and drinking vessels are more plentiful than dishes . The early inhabitants of England no doubt were hard drinkers , especially after the occupation of the kingdom by the DancF , who brought some very bad habits * - */ £ th .

them . In fact , to such an extent did the drinking evil prevail that Dunstan , Archbishop of Canterbury ; put down a iiumbcr of ale-houses , and only-allowex-P one to a town . He also ordered that pins qr ; , n- * . y-f ( should be fastened into the drinking vescls at stated distances , and he who drank beyond these at a draft was liable to punishment . We offer < tli < £ hint to the present Home Secretary . — Food Journal