An Old Roman Symbol Table (Symbol Tafel).

memorial plates and tombstones for a sign of the workman , to whom it essentiall y belongs , and in some cases you may see level and plumbline . In Pompeii there are memorial tablets on the outside of houses these are very frequent , for instance , they show the tools of the mechanics .

Mosaic artists , smiths , masons , and carpenters . On another we find an anvil , a wedge , a shovel , and others a square , with plumbline . We also find the same thing with other tools and symbols on tombstones , for example in the " Museo Kiircheriano , " but here they are merely signs of

remembrance of those who have departed , and it would be decidedly erroneous , were we to suppose in such a case , that a hammer , rule , chisel or square are secret symbols , and especially those of Freemasonry , and I think such an idea would be wrong in the case of our

Mosaic . The square in this case has certainly a symbolic meaning , but only after * . he manner of those commonly used , and thus . asily to be explained by its relationship . To prove this I shall have to refer to the two other objects of the piece which are at the sides , on

one siae you see the insignia of a person of mark , viz ., the sceptre , a purple robe and head dress , on the other side those of a poor man , a rough cloak , and knapsack , and a stick . Now let us consider that the thought of all these emblems and symbols of dissimilarity ,

divergencies and vicissitudes of human fate and life , in this world are all , after death , balanced and squared up in the next , when all differences cease to exist , and these views after their light were no less familiar with the opinions of the ancients than they are to us . For time , they

were ( aught , abased the mi ghty , and lifted up the lowly ; by and through high moral virtues si-e are taught the self same axioms . With one ireath she takes fortune , honour , and riches away , and gives or lavishes them on the head nf another . Death , again , these ancients were

. aught to understand , was no respecter of persons , for he knocked at the doors of palaces and at the gates of the rich without discrimination , as well as at the cottage of the poor , and they were further taught that under the sceptre of Pluto , all distinctions of fortune ceased to exist ,

let us remember the words of Claudius , which he addressed to Prosperine , who shared her husband ' s authority , " To thy sway will bow the purple-clad seigneur , their splendour falls behind them ; so also the poor with them must submit , for death

makes them all equal . To the guilty thy judgment , but to the holy and good thou shalt give lasting rest . " Can we have any doubt as to the meaning of the square and plumb-line on this piece of mosaic art r lor on the left side of it we see the signs of

the rich , whilst on the right those of the poor and lowly ; between both we see the symbol of death , the soul , the wheel of fortune or fate , and all those emblems , rich and poor share alike , and to which the same measure is given or awarded to each without distinction of class .

lo delineate this more pointedly we see on the top a measure , or rule , and the sceptre , or emblem of authority , which is held by an arm , whilst on the other a coarse garment , a sign of beggary or humble life , then the centre of the Mosaic is divided by the

plumb-line , making two equal halves , thus showing by this division that justice is equally balanced , and inferrring that wealth may rest equally on the shoulders cf each , as well as poverty , so life is symbolized by these objects .

We cannot prove with any certainty that the emblems hare depicted of the work of art in question did not hold a place , or had a reference to some secret rite , at least the proof of it is missing ; many incidents tell against it , and in no solitary instance does either of the signs

induce us to suppose we have any right to conclude that any distinct institution existed from which we can infer the existence of a secret tociety , acknowled ging these symbolic signs , neither have we any record historically to verify

such an assumption . The Romans had a custom to put sometimes on their dinner tables , at banquets and on state occasions , a skull , to remind you , as historians assert , of death whilst in the midst of enjoyment ;

Some Errors Concerning Masonry.

SOME ERRORS CONCERNING MASONRY .

thus the skull on our mosaics is nothing extraordinary . It was also destined to remind the guests of the end of life , and to admonish them to make a wise use of it , *

It is evident by the speech of the world that some very mistaken ideas prevail in regard to the character and functions of the Masonic Institution . The outside public , giving but little careful thought to the matter , render their harsh judgments upon a society which is but the

creature of their own misapprehensions and prejudices . They criticise Masonry , deeming it to be an organisation of selfishness—an alliance of men who are pledged to stand by each other through thick and thin , for ends of mutual profit , or honour , or power , as the case may be . They

oppose it , because they think it ministers to human vanity and crime . In their thought a manjoins the Masons and becomes . interested therein , for much the same reasons that many persons join a militia company , viz ¦ fondness for the decorations and parades . A few ,

perhaps , decry the institution on still weightier grounds , holding it to be a society having some direct object of evil in view , or at best deeming it to be an assemblage of the baser sort , who practice in secret certain wild orgies at which the world would start back aghast could it but see them .

It is hardly necessary to affirm that these and similar views are woeful misapprehensions of the character and purposes of Masonry . Every Craftsman knows , when he hears such judgment pronounced by the profane , that the facts do not warrant the making up of so harsh a verdict . He understands full well that the whole tenour of

Masonry is opposed to the practices and aims often ascribed to it by the ignorant and thoughtless , and that it has altogether different and higher objects in view . . But does every Mason clearly sec and fully realize what is the real genius of tlie Institution to which , perhaps , he is devotedly attached ?

Are there not some on the inside , as well as many on the outside , who make grave mistakes in the judgments which they form concerning the character and purposes of Masonry ? To specify some of these errors on the part of the Craft themselves is the object we have in view in writing the present article .

i . In every considerable communion of Masons there will be found some advocates of the theory that Masonry associates men together chiefly for this purpose , that their material and financial condition may be improved . It is regarded by them as a sort of mutual beneficial

society , taking membership in which , they expect to promote their business interests , to become the recipients of its bounty in any time of need . Those who adopt this view talk a good deal about "practical Masonry ; " compare it

unfavourably with other societies , complaining that it does not make endowments , pay benefits , ancl otherwise discharge the functions that belong to a great organisation whose watchwords are charity and mutual helpfulness .

The class who indulge most in such unfavourable comparisons and criticisms , begin with a wrong estimate of the spirit and purport of the institution . Masonry does preach the gospel of a large charity , bids to exalted works of benevolence , and opens the way to the exercise of

much brotherly sympathy and help—but it is not a system of benefits and endowments , It does not say to the initiate , pay so much , do so much , and a certain recompense shall be returned to you . It makes no formal graduation of its benefits , and gives no definite promise of material bestowments , as a means of attracting

men to come within its lines . It might be well to do this- but such a defined system of interested reciprocity , of arbitrary payments and receipts , is foreign to the character of Masonry . 2 . Another class of Masons make the great mistake of supposing they have merely joined a sort of convivial club—that they have been admitted to companionship with a lot of generous

Some Errors Concerning Masonry.

fellows , who mean to cultivate each other ' s society and have a good time generally . In their mistaken thought , Masonry stands for pleasant lounging rooms ; for festive gatherings of one sort and another , where the spirit of a free , glad companionship prevails- for opportunities of

eating , drinking , and smoking together , in the restful atmosphere of some upper room from which the outside world is excluded . Those companionable occasions and practices are proper adjuncts to Masonry ; but they neither constitute its chief functions nor display its real

character . That brother ' s vision is sadl y limited or perverted , who can only see Masonry in its social aspects and festival garb , and who fails to discern its broader capacity and purpose as calculated to minister to the intellectual and moral side of life . Masonry enjoins fellowship and

sociability , and its calls from labour to refreshment ought by no means to be abridged ; but mere eating and drinking , and the satisfaction of a pleasant companionshi p , are by no means the principal objects for which the institution exists . The brother of true discernment sees in the

Fraternity a means of making and ripening acquaintances ; of forming friendships ; of answering the demands of his social nature , and therefore he rejoices in the sweet communions and festival occasions to which it prepares the way . But he does not restrict the genius of Masonry to these means and results , which are

but incidental to a nobler work that it is calculated to extort in moulding the character and the life . It is a mistake to magnif y a part and make it appear to stand for the whole . Because Masonry is well adapted to meet the social propensities of human nature , is no ground f or assuming that this is the only mission it has to perform .

We should take care not to narrow or materialize its character by dwelling too much cl - one feature to the neglect of other and perhaps superior elements that enter into its organic structure . Masonry is a comprehensive system that touches life on all sides , and only when thus regarded does it appear in its real character and true worth .

. 3 . Others make the mistake of supposing Masonry and religion to be one and the same . Only a few days since , a brother said in our hearing , " Masonry is religion enough for me—I go to the lodge , and therefore feel no call to attend church . " This is an erroneous view to

take , as it seems to us . Masonry was never intended to take rank as one of the religions of the world . It does not assume to be a system of theology , nor does it seek to occupy the place which is justly held by the Church of the Living God . It places the Bible on all its altars ,

calls reverentl y and in faith upon the great name of Deity , but it is very far from saying that such faith and exercise are all that the reli gious nature of man needs . It imposes duties of manifold and important character , but it makes no pretensions that these requirements constitute

the full code of Christian ethics . In fact the Masonic Institution was never intended to supply the place of reli gion , or to displace the church , or to afford the sufficient means of providing for man ' s spiritual wants . Those who call Masonry and religion

synonymous , who imply by their words or actions that there is no need of any other faith or worshi p than that which is supplied by the lodge , do the institution a grevious wrong , and woefully misapprehend its character , as well as the claims of true reli gion . Of course , Masonry is not

irreligious , as our enemies assert . It points towards faith and devotion—toward worship and God . It inculcates high moral obligations , and plants itself squarely on the eternal principles of truth and virtue . But it aims not to usurp the

functions of the church , nor to take the place of revealed religion in ministering to the spiritual side of human nature . They do no favour to the fraternity who ascribe to it a position which is out of accord with its natural character , and beyond its legitimate province .

Thus we have considered some of the errors concerning Masonry , which are noticeable even among its own disciples . These mistakes all arise by the placing of undue stress on some special attribute of the Order , instead of regarding the system as one comprehensive whole , and