Original Correspondence.

pugned the legality of that body as a Supreme Council . "A 33 " states , 2 ndly , that our only objection to the body calling itself the Supreme Council of New Zealand isnot that it was formed by a spurious body , but because it was not formed by us . This is likewise incorrect—although our actual objection is , that by the constitutions of the A . and A . Rite no Supreme Council whatever can plant a

simihar body in territory already under the jurisdiction of , and occupied by another Supreme Council—as in the case of New Zealand , which is a " Dependency of the British Crown ; " still , at the same time , the action becomes , if possible , even more irregular , by the fact that this socalled New Zealand Council has been created by an unrecognised and irregular Egyptian body , itself the offspring of a third irregular one in Palermo , in its

turn formed by the spurious Supreme Council of Louisiana , which was founded by the Grand Orient of France in violation of all Masonic principles of territorial rights , Louisiana being within the territory of the Supreme Council , Southern Jurisdiction , United States of America , and the Grand Orient of France not even being a Supreme Council of the A . and A . Rite .

I may add that this Supreme Council has not contemplated granting a warrant to form a Supreme Council 33 in New Zealand , as hinted at by your correspondent . There is yet another statement which appears in the letter in question , and which is not in accordance with the facts , viz .: "That in June , 1876 , no Supreme Council 33 exercised jurisdiction in New Zealand , and that it was only

on the 24 th of January , 1878 , that the "Star of the South " Chapter Rose Croix , under the jurisdiction of our Supreme Council , was opened at Grcymouth , in that colony . " The official documents in our archives show that the warrant for the Star of the South Chapter was signed and issued on the nth May , 1875 , and that the chapter was regularly established and opened at Grcymouth on

the 25 th Oct . in the same year , when 11 candidates received the 18 in extenso , since which time the Chapter has been in active work , and I may also mention that there is at the present moment a second chapter Rose Croix , established in New Zealand under our jurisdiction . I would merely remark , in conclusion , that the tenor of your correspondent ' s letter clearly proves , I think , that he is neither " a 33 ° " under the jurisdiction of the f our

British Supreme Counrils 33 " of England , Ireland , Scotland , and Canada , nor of any of the other lawful and regular Supreme Councils 33 ° of the world . I am , dear Sir and Brother , yours fraternally , SiiAuwEi . 1 . H . CLERKE , 33 ° , G . Secretary-General Supreme Council 33 ° for England and Wales , and the Dependencies ofthe British Crown . 33 , Golden-square , London , W ., 2- { rd April , 1878 . '

Lodge Of Benevolence.

LODGE OF BENEVOLENCE .

The monthly meeting of the Lodge of Benevolence was held on Wednesday week al the Boarel Room , Freemasons' Hall . Bro . John Clabon , President , occupied the President ' s chair ; Bro . Joshua P . Nunn , Senior Vice-President , took the Senior Vice-President ' s chair ; and Bro . James Brett , Junior Vice-President , thechair of Junior

Vice-President . Among the other brethren present were Bro . John Hervey , Grand Secretary ; Bro . H . G . Buss , Assistant Grand Secretary ; Bro . A . A . Pendlebury ; Bros . S . Rawson , J . M . Case , Dr . Woodman , Joseph Smith , Thomas Cubitt , John Coutts , H . C Levander , Charles F . Hogaul , John Constable , Charles Atkins , C . P . Cobham , William Russell , W . M . 77 ; Edward Hyde Hcwett , W . M .

235 ; Henry C . Reeves , W . M . 1381 ; Nelson Reed , I . P . M . 1671 ; Hugh Cotter , W . M . 554 ; William Goulden , W . M . 548 ; H . H . Giddy , W . M . 1 ; James Weaver , P . M . 826 ; J . Nicholson , W . M . 51 ;; C . Scrutton , P . M . 898 ; D . R . Still , P . M . 1293 ; Rev . Dr . Ernest Brettr , W . M . 1657 ; A . G . Creak , W . M . 157 ; L . Etheridge . W . M . 829 ; ) . M . Klcnck , W . M . 1686 ; James Kew , W . M . 179 ; A . f . Ireton , W . M .

1348 ; Daniel Nicholson , P . M . 19 ; Dr . Shrewsbury , P . M . 91 ; H . Payne , P . M . 720 ; and C . B . Payne , Grand Tyler . The brethren first confirmed grants to the extent of £ 145 , n ade at the meeting of the lodge in March , which required confirmation ; anel then proceeded with the new list . There were twenty-five petitioners for relief . One , however , died before the meeting of the lodge , thus rcdu .

cmg the list to the number of twenty-four . Three of these were deferred to a future meeting . 1 he remaining twenty-one were relieved with a total sum of £ 435 , which was composed of one £ 75 , one £ 50 , three £ 30 ! six £ 20 , two £ iS > six £ 10 , and two £ 5 . The lodge was then closed , after sitting for more than two hours .

A ROYAL TRANSLATOR . —The King of Portugal is continuing his translations from Shakespeare , and is now engaged upon the Merchant of Venice . —Academy MASONIC REBELLION . —To illustrate the folly of subordinates rebelling against their Grand Lodges , the Kentucky Freemason relates the following as apropos : — We read of a bull that planted himself in the middle of

the track anel challenged an approaching locomotive . Soon the cowcatcher tossed the bovine into the air . An Irishman , who witnessed the unequal contest , exclaimed : "Be jabers , I admire your courage , but faith I can't commend your prudence . " A negro climbed a tree after a possum . He gave an

account of his exploit , saying : I dumb out on a limb and shuck , and shuck , and shuck it , and by'm by I hearn somethin' drop , and what do you think it were . "' ( "The possum , " said the listener . "No , by golly , ' twas dis nigger , " said Pompcy .

The Disruption In Freemasonry.

THE DISRUPTION IN FREEMASONRY .

The recent rupture between the English Freemasons and the Grand Orient of France was preceded by events which , though not generally known outside Masonic circles , possess a political and religious interest for the public at large . It is but one link in a chain of occurrences which seem to foreshadow the separation of the Craft into two great

sections—one Theistic and non-political , the other Atheistic and Democratic . It is connected , moreover , -in France with a rivalry of very old standing between the brethren of the Scottish Rite and the non-Scottish Ritethe former men of moderate views and of higher social status , little given to proselytising ; the latter of more or less decided revolutionary tendencies ,

and eager propagandists . This long-slumbering feud entered on a more acute phase three years ago , when the Grand Orient not only admitted M . Littre , the Positivi . t , as a member , but , with significant irony , requested him to read a paper on the duty towards God . M . Littre , of course , declared that it was impossible to tell whether there was a God or not , and that , consequently , no duties

in that respect existed . This essay was applauded by a large muster of leading members of the Grand Orient , including M . Gambctta , and it evidently fcreshadowed an attack on the first article of the Masonic Constitution , which recognises a Gieat Architect of the Universe . The late Pope , about the same time , issued a brief , strongly condemning Freemasonry as adverse to all authority ,

human and Divine ; and Mgr . Dupanloup , Bishop 01 Orleans , followed this up by one of his decisive pamphlets . In these circumstances the Supreme Council of the Scottish Rite felt it necessary to define their position . Accordingly , at a congress at Lausanne in September , 1875 , they reaffirmed the doctrine of a First Cau-c , and resolved that , though fraternal relations might still be continued

with the brethren of the other rite , they would not recognise high grades not conferred by themselves . The precise bearing of this apparent claim to supremacy and of this semi-censure is not very material . Suffice it to say that the Grand Orient regarded it as a challenge , notwithstanding attempts in some quarters to explain away the Lausanne declaration , and to represent it as equally compatible

with Theism and Materialism . Shortly before the annual meeting , therefore , September , 1876 , the repeal of Article 1 was proposed in the Council , on the ground that absolute freedom of conscience was a principle of the Craft , that Atheists were entitled to admission , and that the article had preventid or retarded the accession of men of eminence . This seems to imply that M . Littre had originally

entertained some scruples as to subscribing to the article , and that the subject of his essay was given him for the purpose of satisfying him that that article was an empty form . Tbe repeal was objected to by the moderates , headed by M . Masricault , now Prefect of Limoges , and a friend of M . Jules Simon , who himself is connected with the Scottish Rite , the Gambetta and Simon rivalry thus extending to

Masonry . The moderates , imitating the action of the antiinfallibility bishops at the Vatican Council , argued that the step was inopportune , would be open to misconstruction , and would excite bitter controversies ; that the discussion on a First Cause had been going on two thousand years without result ; and that the matter should be left to a future * time , when animosities were allayed . The majority

of the Council rallied to this view , but when the Congress met the question was revived , and by 110 to 6 5 it was resolved to submit the resolution to the various lodges . Some of the minority , less timid than the " opportunists " in the Council , boldly defended the article , and urged that its abolition would involve a rupture with foreign branches . At the Congress of 1877 it was reported that 140 lodges

out of 211 had pronounced for repeal . The opponents of the measure nevertheless struggled against the tide . The De Broglic Cabinet was then in office , and they remarked that that Cabinet had already closed a number of lodges , and that the moment was very unsuitable for making a change which would give a handle to the enemies of Masonry . The repealers dexterously put forward a

Protestant minister , M . Desmons , as their spokesman . He drew up a report , in which it was argued that the disappearance of Article 1 would not imply a profession of Atheism , but merely the admission into the Craft of men of all opinions , and that Masomy should lay down no dogma , always the starling-point of narrowness and persecution , but should welcome every shade of thought . The result

was that the article was struck out . The matter will evidently not end here . The Scottish Rite will probably next autumn break off all relations with the Grand Orient , and the American lodges have already excommunicated the Hungarian Masons , who have sided with the latter . The Italian lodges may also be expected to go with the Grand Orient , while the German Masons

may perhaps take an opposite course . All English-speaking lodges will certainly cease to recognise the Grand Orient , as also the Portuguese and South American Masons ; for in Portugal and Brazil the Craft emphatically disclaims any hostility to religion , and the Roman Catholic prelates find great difficulty in dealing with men who insist upon being both Catholics and Masons . It is but fair to acknowledge

that the anti-religious attitude of French and Italian lodges is partly due to the animosity of the Roman Church , for men loudly denounced as infidels arc likely to end by becoming so . How that animosity arose—whether the Papacy from its own stand-point is justified in this inveterate hostility—it is useless to discuss , for there is no probability of a change in its present attitude . Some British Catholics

would notoriously like to become Masons , but are deterred by the censures of their Church ; and Ultramontane assailants of Masonry are constrained to acknowleelge that in this and some other countries it is neither irreligious nor revolutionary . Lord Ripon probably gave assurances on this point in his interview with Pius IX . But wherever the responsibility for these ponflicting tendc-flcies may lie , one

The Disruption In Freemasonry.

thing is clear : that Freemasonry is undergoing a crisis which will probably rend it in twain—one section holding fast to Theism , with all the consequences it involves ; the other drifting into avowed Materialism , with aims dangerously akin to those of the International , tt is but right that the former should entirely sever themselves from the latter . —Glasgow News .

Freemasonry In St. Kitts.

FREEMASONRY IN ST . KITTS .

The following oration was delivered by Bro . Dr . J . K . Dinzey , on the occasion of laying the corner stone of the new Masonic Temple . Masonic Brethren , —By command of the Worshipful Master , it becomes my duty briefly to address you . We have assembled on this occasion to perform a pleasant

duty . The event which we now celebrate is one of the most important , as it is one of the most interesting , incidents in the history of the Mount Olive Lodge . The corner stone 01 a new lodge has been laid . A larger sphere and more extended career of action is opening to our view . The building , in which the mysteries tf our ancient rites were performed , hoary with age , and bearing the scars of

many conflicts , has disappeared from our view ; and in its place is to be erected a superstructure which we trust may prove , like its moral prototype , perfect in all its parts and creditable to the builder . Those who have watched the career of this lodge , through her many and varied vicissitudes , who have been true to her in her prosperity , and in her adversity have

clung to her with filial affection , cannot but be deeply impressed with the importance tf the woik that has just been inaugurated . It is unnecessary , as it would he unsuitable , to enter on this occasion into any explanation of the difficulties we have encountered , the disappointments we have sustained , or the discouragements against which we have waged

incessant war , and which at length wc have vanquished . There is , we are told , a tide in all human affairs , which taken at its flood leads on to fortune : let us trust that we have been wafted by that wave toward the haven whither we would go . We have endeavoured to move with that wave . The final step has been taken , the rubicon crossed , the second temple will soon be erected , its

standard unfurled , and Excelsior inscribed on the victorious banner . For all this we feel a just , a pardonable pride—pride in the part that we have performed ; and pride in the services that have been rendered by beloved brcthicn who have passed away . Yet we take no praise to ourselves . " Non nobis , Domine , non nobis "—not unto us , not unto us , O

God , but unto Thee be all the praise . The Society of Freemasons , as a charitable , benevolent organisation , should elicit , as it is entitled to receive , the hearty goodwill and sympathy of all mankind . Ignorance and prejudice have endeavoured , though unsuccessfully , to tarnish its fame ; but the records of ages , the charitable institutions and achievements of Masonry throughout the

enlightened world , and the testimony of illustrious and trustworthy men , have confounded its traducers , and stamped on them the indelible stigma of their own envy and malice . If to aid the indigent , to succour the distressed , to hold out an unseen and helping hand in the hour of need to unfortunate fellow creatures , but more especially to our brethren in Frecmasoniy , are characterises

calculated to ensure con fidence and esteem—then Masonry is clearly entitled to all the merit their possession may claim . The benevolence of Masonry is confined to no creed , class , or condition ; but recognises in every son of Adam a brother of the dust . The world may learn a profitable lesson from the catholic unsectarian character of Masonic

charity , by discreetly applying tbe moral , and diligently following in its footsteps . It has been said by an illustrious patriot that " it is pleasing to know that the milder virtues of the heart , are highly prized by a Society whose liberal principles arc founded on the immutable laws of truth and justice . To enlarge the sphere of social usefulness is worthy the

benevolent design of a Masonic Institution ; and it is most fervently to be wished that the conduct of every member of the Society , as well as those publications which discover the principles which actuate them , would tend to convince mankind that the grand object of Masonry is to promote the happiness of the human race . " Such is the testimony of one who has been called the father of his country—first

in peace , first in war , and first in the hearts of his countrymen . One of whom , an eminent statesman and life-long political opponet writes as follows : " His integrity was most pure ; bis justice the most inflexible I have ever known , no motives of interest or consanguiniiy , of friendship or hatred , being able to bias his decision . He was , indeed , in every sense of the word , a wise , a good , and a great

man . " In the face of such testimony let the envenomed pens and tongues of the caluminators of Ma : onry cease their vituperation . Masonry is neither a political nor a religious organisation . It arrogates neither ecclesiastical functions , nor political importance . But it is a brotherhood , au organisation of men animated by benevolent designs , and directed :

by rules , regulations , and principles recognised and approved by all religions that acknowledge the existence of God . Religion is the mainspring of Masonry ; and Masonry an important , a powerful auxiliary in the indispensable sphere of practical bcnevclence . The secrets of Masonry have been for ages the subject

of anathema . But brethren , let us console ourselves with the contemplation , that while the secret intrigues of political and other organisations have brought men to the stake , the gallows , and the giavc , the secrets of Masonry have not caused a single sigh , a tear to fall , nor one drop of blood to flow . As a lodge , few in number and mode-