Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Obituary.
her reputation in a foreign land without feeling proud to hear a few words of the eloquent funeral sermon preached in commemoration by Bro . the Rev . J . S . Bacon , Presbyterian Minister , of Amhoy . In the course of his discourse he says : — " M'Lennan sleeps in an unmarked grave far from his childhood ' s home
in loved Scotland—far from the burial place of his fathers . Here affection cannot weep beside his tomb , nor parental hands plant perennial flowers ; but guardian angels watch the tombs of the patriot-dead , while their fadeless memory shall live enshrined in the nation's heart , and their deeds of valour be rehearsed
so long as poets sing or historians write . M Lennan was not of us but with us . He came to us emptyhanded and alone , yet possessed of treasures gold cannot buy . He brought with him integrity , which could not be corrupted ; industry , which was itself the earnest of success ; and an unwavering hope
which disappointment could never dim . In his strong hands and brave true heart he possessed all the capital necessary to procure a man's success in this goodly land of ours . Go and tell this , kindly messengers , to tho parents , brothers , and sisters , unto whom his kindly genial presence will never more bring cheer
to the heart , or bless the home made sad and desolate by his untimely loss . Tell them that here he lives in the memory of an unblemished character and a spotless reputation ; that he will long be remembered as a true man at home and a hero on the field : that we will not forget that his
life was as much a sacrifice to his country ' s honour as though he had died amid the clash of arms and left his bones to bleach beneath a Southern sun . Tell them that we will add his name to the long roll of Freedom's martyrs , and give him no mean position among our honoured dead . Brethren of the mystic
tie , I give to you the dust of your departed brother ; tenderly bear it to its silent resting-place , and put on everlasting record the memory you love so dearly . " Dulce et decorum est pro palria mori . None can read this special message of mourning from our absent brothers to the memorv of one of our own without
feeling that this lad , who left Glasgow at 19 , and in the cycle of 10 years so nobly fought his way up to the hi gh grade in the millitary profession to which he reached , and retiring on his laurels , fitted himself for and entered on the active duties of the learned
profession he had chosen , without feeling a deep regret that a career so nobly started should have found so speedy a termination . Our brother rests in peace in a foreign land , and in his example let us follow it . To do that which is right continually , ever remembering that the same Father watches over all .
Give Us More Light.
GIVE US MORE LIGHT .
It has been my lot to meet with members of the Masonic fraternity whose chief care it was to be considered leading Masons , and who sought such distinctions more by words than deeds ; who , if tried by the Masonic rule , could hardly be pronounced good and square work , and who were certainly deficient in a knowledge of the true light
and the practice of those virtues which alone could distinguish them as good Masons . True , this is an evil from which no order , sect , or denomination is exempt . Yet , is there not a remedy for it , to a great extent , in . Masonry ?
I see but one way to eradicate this great eviluniversal improvement , enlightenment . The accomplishment of such a work is the great desideratum . It is an herculean task—but can it not be accomplished ? Is it not of sufficient importance to stimulate all true Masons to the effort ?
Are there not enough of brilliant lights , were their rays judiciously diffused , to expel the darkness which enshrouds so large a portion of the Masonic edifice ? This work , or a great portion of it , if done at all , must be done through the influence of Masonic literature , and would not writers for Masonic periodicals accomplish more good by turning their
talents in this direction—pointing to tho evil aud showing the remedy—than by those oft-repeated laudations of the principles of our Order , which there are none among the intelligent to gainsay—exhorting the brethren to avoid this rock or that quicksandinterspersed with such illustrations and wholesome lessons as would be acceptable to the good sense and
judgment of the brethren generally ; impressing upon their minds the great importance of adhering to the Landmarks , and the danger of innovation ? The first and most important step to bo taken in this reform , is to induce the members to read . It is absolutely necessary they should enlighten their minds by communion with the great lights of the Order , both ancient and modern , through the medium
oi . Masonic books , magazines , papers , & c . The first step accomplished , the rest is comparatively easy . But to achieve the first step , the united influence of every writer , lecturer , and intelligent Mason , of whatever calling , is indispensable . Let all , then , direct their efforts to this point . Let all urge tlieir co-workers in the Masonic vineyard to read—tostud y —to become thoroughly acquainted with the true princi ples of Masonry .
An Essay
AN ESSAY
Concerning the most productive and most useful method of Masonic activity most in accordance with the ideas of Freemasonry . By Bro . B . A . CRAMER , at Eichenbarleben , Member of the Lodge at Aschersleben . CROWNED P RIZE ESSAY — Continued from page 75 . [ Specially translated for THE FREEMASOX . ] We must endeavour at once to win over for the
free association the newly-initiated brethren , particularly for the sake of immediately laying in them the foundation for the development of a certain esprit de corps which would set the Brotherhood off advantageously , but above all the brethren individually , iu the estimation of non-Masons . This spirit of fellowship in which the one always feels himself
as the representative of the whole , aud in which the individual brother is always and everywhere endeavouring to preserve the dignity of the corporation by his own conduct , this spirit , we say , is wanting . It must therefore be created and improved until it gathers such an amount of strength as to become iu some measure , a sort of external conscience , which
would point out to every brother , even in the most secret doings of his pvivate life , how to act at all times more humanely and more perfectly than " the profane . " This esprit de corps also manifests itself in ordinary things ; e . i . it does not allow of one ' s boasting of belonging to the lodge , nor does it allow of adioiuing immediately after the ceremonies of the
lodge to the public house , where thoughtless expressions , might produce a bad effect on non-Masons . This esprit de corps neither allows a brother passing away the time in playing in the ante-room previous to the opening of the lodge . It also requires that the lodge be visited in the evening dress adopted by good society , and that the strictest decorum be
always observed when the banquets are over . The free association shall further take care , that nothing dishonorable , nnesthetic , or morally weakening shall take place among the brethren . The prototype of that which is dishonourable , is the wellknown phrase , that pernicious poison amongst the brotherhood , the extirpation of which , cannot be
sufficiently urged . Every brother would deserve well of the fraternity by occasionally pointing out the nature of the phrase and indicating the means of stamping it out . With respect to that which is unesthetic , we put down as such amongst other things , the monotonous and imperfect rendering of the ritual . The Wardens , their substitutes , aud those that are
appointed to the offices , must therefore be careful , to make themselves proficient in the ritual . This need not be done during the sittings of the free association , but ought to take place in the presence of criticising brethren . The ritual and symbolical ceremonies are to produce an harmonious spirit amongst the brethren , and bring about that
concentration of the mind which causes us to forget the outer world , and facilitates a communion with ourselves . We finally consider as that which is weakening , the purely sensual enjoyments . Masonic strength is not to be proved by overloaded banquet tables , for the expensive banquets even keep the brethren away from our festivals , to
say nothing of the damaging reports of the profane . As to tho costliness of our banquets—of course , all these things are only hints . The observant brother will find in the lodge many occasions on which 'he may lend a helping hand , or where the necessity for some improvement might urge him to appeal to his brethren . To support him in these propositions to
the lodge , becomes so much the more necessary , as a careless manner in outward appearances tends to lower the dignity of our labours . As there are almost in every lodge brethren who , although members , do not come to the workings , or very rarely , some of the brethren of the free
association should specially occupy themselves with learning the cause and seeking the removal of such an aDuormal condition of things , and report thereon . Sometimes a quarrel would be the cause of a brother ' s staying away . In that case the hostile brethren should be induced to allow their differences to be
adjusted by each choosing a brother lor his advocate , who on tlieir part would have to agree upon some third unprejudiced person , whose judgment will then have to be considered final . The members of the free association should at all times consider
themselves bound to ni p in the bud in this manner any differences that may arise . There are other brethren , who very often excuse their frequent absence by alleging that the lodge has nothing tempting to offer them . This very often meaus nothing more than that they themselves do not contribute their due share to the community ; it means , that they have neither
seized the true idea of Masonry , nor have they attempted to bring about its realisation ; they arc always ready to receive , but not to give . What wonder then , if such selfish persons reap neither love or friendship , and therefore withdraw morosely . Tho
free association may perhaps succeed iu regaining such brethren , and secure tlieir regular attendance at the lodge meetings . With respect to brethren who neither wish to settle their differences , nor understand how to turn our institution to profit , it would be desirable that they should leave the lodae ,
An Essay
for otherwise they may not only injure themselves , but also the lodge through their selfish living to themselves , which gives the profane " opportunities for forming erroneous opinions . " It is only from , a close connexion with and devotedness to our fellowcreatures , that life , movement , and progress are
created . Consequently every party spirit is not only to be opposed , but the brethren ought also to consider how to render tlieir union closer , and it is not out of place now to consider a proposition " already made , viz ., whether the apprentices should not choose certain masters whom they should prefer
and specially look up to . Such an arrangement appears to be so practical and desirable that the free association should endeavour to bring it about . By so doing , the Masters are stimulated to render themselves more perfect , and the third degree becomes more valuable . Such relations between Masters and
Apprentices would be particularly useful iu places where free associations could perhaps not be formed as we propose . In such relations as these , the Masters would have to exercise very great tact to prevent their becoming insignificant or mere opportunities for the exercise of favouritism . A
Protectorate of any kind is only an empty form or a useless guardianship , and kills the individual Drinm'jlS Gi self-help , which is the yGry thing that we ' try to produce . Oil the other hand , protection easily leads the prologee to feast on undue and immoderate praises , which are so exceedingly repulsive to serious ,
free , and equal men . After the labours in one ' s own lodge , as well as after the visits to other lodges , it would be interesting and very useful were the brethren to represent to each other in free conversation the impressions they have received . This would best conduce to
the remedy of various defects which many a brother might have perceived previously without taking the trouble of ascertaining the causes of , and carelessly passed over . On the occasion of such conventional criticism in outspoken independent opinions , it often unfortunately happens
that some brethren feel themselves hurt , for they still possess that kind of selfishness , which we call vanity . This is as un Masonic as can possibly be . Why not allow the truth to appear ? why not make assertion against assertion 1 Let us fight each other with the weapons of reason , but always in a tone of
brotherly kindness . No brother should forget that the cement of the original brotherhood is formed of sincerity . If this sincerity is no more to prevail in our circles , then has the greatest vital power gone from us and the mere phrase prevails exclusively . The brethren must be allowed a free utterance of
expression with regard to each other , otherwise no material advancement is possible , as the individual never has a sufficient insight of himself to enable him to exercise a healthy self-criticism . It is even a duty not to withhold censures that are deserved , nor absurdly to extend the brotherly leniency ad
infinitum . The Masonic lectures form a principal part or the labours in the lodge . They are mostly instructive when they operate on the mind , and more edifying when they influence the heart . At every meeting of the Free Association , such a lecture should be given . Should the Free
Associations be considered as suitable auxiliaries to the loilge , we propose that edifying speeches given in the lodge aud instructive lectures before the Free Associations . For , in a word , speaking openly , a Free Association composed of the most zealous brethren , aud under the most masterly guidance ,
would not only render the lodge not superfluous , but most clearly demonstrate its want , and value . When we are labouring at our great work , a solemn convocation of the brethren at certain fixed periods is absolutely necessary that our minds may become more intimately united by common inspirations , tho
better to be enabled to meet the steru realities of life , and to fulfil the mission imposed on us . This solemu convocation requires a consecrated spot and a ceremonial , in order to separate the brethreu from trivial and worldly things . The lodge , therefore , has rather to deal with the heart , with the sphere of
spiritual life , which directly connects us with the first cause of things , whilst the Free Association would rather develop tho mind . However , the Free Association by no means intends , by its instructions to occupy a distinct position from the lodge ; on the contrary , it wishes to unite the brethren
in closer commuuion with the lodge , and as has already been mentioned , it only intends to make the necessary preparations for the lodge , to be serviceable to it , so that the cultivation iu the iodge of the mind exclusively shall not become monotonous or degenerate into fancies and dreams , or into that
contemplative passive life which would entirely make us forget our great aim . As experience demonstrates the lodge now doles out to its members the requisite instruction in a very inadequate manner , for the superficial explanations and purposeless instructions
are extremely insufficient . The little that is taught is done unmethodically , nothwithstaiiding all tho extollings of Square and Compasses , and the lodge does not trouble itself about the progress of its adherents . ( To be continued . )
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Obituary.
her reputation in a foreign land without feeling proud to hear a few words of the eloquent funeral sermon preached in commemoration by Bro . the Rev . J . S . Bacon , Presbyterian Minister , of Amhoy . In the course of his discourse he says : — " M'Lennan sleeps in an unmarked grave far from his childhood ' s home
in loved Scotland—far from the burial place of his fathers . Here affection cannot weep beside his tomb , nor parental hands plant perennial flowers ; but guardian angels watch the tombs of the patriot-dead , while their fadeless memory shall live enshrined in the nation's heart , and their deeds of valour be rehearsed
so long as poets sing or historians write . M Lennan was not of us but with us . He came to us emptyhanded and alone , yet possessed of treasures gold cannot buy . He brought with him integrity , which could not be corrupted ; industry , which was itself the earnest of success ; and an unwavering hope
which disappointment could never dim . In his strong hands and brave true heart he possessed all the capital necessary to procure a man's success in this goodly land of ours . Go and tell this , kindly messengers , to tho parents , brothers , and sisters , unto whom his kindly genial presence will never more bring cheer
to the heart , or bless the home made sad and desolate by his untimely loss . Tell them that here he lives in the memory of an unblemished character and a spotless reputation ; that he will long be remembered as a true man at home and a hero on the field : that we will not forget that his
life was as much a sacrifice to his country ' s honour as though he had died amid the clash of arms and left his bones to bleach beneath a Southern sun . Tell them that we will add his name to the long roll of Freedom's martyrs , and give him no mean position among our honoured dead . Brethren of the mystic
tie , I give to you the dust of your departed brother ; tenderly bear it to its silent resting-place , and put on everlasting record the memory you love so dearly . " Dulce et decorum est pro palria mori . None can read this special message of mourning from our absent brothers to the memorv of one of our own without
feeling that this lad , who left Glasgow at 19 , and in the cycle of 10 years so nobly fought his way up to the hi gh grade in the millitary profession to which he reached , and retiring on his laurels , fitted himself for and entered on the active duties of the learned
profession he had chosen , without feeling a deep regret that a career so nobly started should have found so speedy a termination . Our brother rests in peace in a foreign land , and in his example let us follow it . To do that which is right continually , ever remembering that the same Father watches over all .
Give Us More Light.
GIVE US MORE LIGHT .
It has been my lot to meet with members of the Masonic fraternity whose chief care it was to be considered leading Masons , and who sought such distinctions more by words than deeds ; who , if tried by the Masonic rule , could hardly be pronounced good and square work , and who were certainly deficient in a knowledge of the true light
and the practice of those virtues which alone could distinguish them as good Masons . True , this is an evil from which no order , sect , or denomination is exempt . Yet , is there not a remedy for it , to a great extent , in . Masonry ?
I see but one way to eradicate this great eviluniversal improvement , enlightenment . The accomplishment of such a work is the great desideratum . It is an herculean task—but can it not be accomplished ? Is it not of sufficient importance to stimulate all true Masons to the effort ?
Are there not enough of brilliant lights , were their rays judiciously diffused , to expel the darkness which enshrouds so large a portion of the Masonic edifice ? This work , or a great portion of it , if done at all , must be done through the influence of Masonic literature , and would not writers for Masonic periodicals accomplish more good by turning their
talents in this direction—pointing to tho evil aud showing the remedy—than by those oft-repeated laudations of the principles of our Order , which there are none among the intelligent to gainsay—exhorting the brethren to avoid this rock or that quicksandinterspersed with such illustrations and wholesome lessons as would be acceptable to the good sense and
judgment of the brethren generally ; impressing upon their minds the great importance of adhering to the Landmarks , and the danger of innovation ? The first and most important step to bo taken in this reform , is to induce the members to read . It is absolutely necessary they should enlighten their minds by communion with the great lights of the Order , both ancient and modern , through the medium
oi . Masonic books , magazines , papers , & c . The first step accomplished , the rest is comparatively easy . But to achieve the first step , the united influence of every writer , lecturer , and intelligent Mason , of whatever calling , is indispensable . Let all , then , direct their efforts to this point . Let all urge tlieir co-workers in the Masonic vineyard to read—tostud y —to become thoroughly acquainted with the true princi ples of Masonry .
An Essay
AN ESSAY
Concerning the most productive and most useful method of Masonic activity most in accordance with the ideas of Freemasonry . By Bro . B . A . CRAMER , at Eichenbarleben , Member of the Lodge at Aschersleben . CROWNED P RIZE ESSAY — Continued from page 75 . [ Specially translated for THE FREEMASOX . ] We must endeavour at once to win over for the
free association the newly-initiated brethren , particularly for the sake of immediately laying in them the foundation for the development of a certain esprit de corps which would set the Brotherhood off advantageously , but above all the brethren individually , iu the estimation of non-Masons . This spirit of fellowship in which the one always feels himself
as the representative of the whole , aud in which the individual brother is always and everywhere endeavouring to preserve the dignity of the corporation by his own conduct , this spirit , we say , is wanting . It must therefore be created and improved until it gathers such an amount of strength as to become iu some measure , a sort of external conscience , which
would point out to every brother , even in the most secret doings of his pvivate life , how to act at all times more humanely and more perfectly than " the profane . " This esprit de corps also manifests itself in ordinary things ; e . i . it does not allow of one ' s boasting of belonging to the lodge , nor does it allow of adioiuing immediately after the ceremonies of the
lodge to the public house , where thoughtless expressions , might produce a bad effect on non-Masons . This esprit de corps neither allows a brother passing away the time in playing in the ante-room previous to the opening of the lodge . It also requires that the lodge be visited in the evening dress adopted by good society , and that the strictest decorum be
always observed when the banquets are over . The free association shall further take care , that nothing dishonorable , nnesthetic , or morally weakening shall take place among the brethren . The prototype of that which is dishonourable , is the wellknown phrase , that pernicious poison amongst the brotherhood , the extirpation of which , cannot be
sufficiently urged . Every brother would deserve well of the fraternity by occasionally pointing out the nature of the phrase and indicating the means of stamping it out . With respect to that which is unesthetic , we put down as such amongst other things , the monotonous and imperfect rendering of the ritual . The Wardens , their substitutes , aud those that are
appointed to the offices , must therefore be careful , to make themselves proficient in the ritual . This need not be done during the sittings of the free association , but ought to take place in the presence of criticising brethren . The ritual and symbolical ceremonies are to produce an harmonious spirit amongst the brethren , and bring about that
concentration of the mind which causes us to forget the outer world , and facilitates a communion with ourselves . We finally consider as that which is weakening , the purely sensual enjoyments . Masonic strength is not to be proved by overloaded banquet tables , for the expensive banquets even keep the brethren away from our festivals , to
say nothing of the damaging reports of the profane . As to tho costliness of our banquets—of course , all these things are only hints . The observant brother will find in the lodge many occasions on which 'he may lend a helping hand , or where the necessity for some improvement might urge him to appeal to his brethren . To support him in these propositions to
the lodge , becomes so much the more necessary , as a careless manner in outward appearances tends to lower the dignity of our labours . As there are almost in every lodge brethren who , although members , do not come to the workings , or very rarely , some of the brethren of the free
association should specially occupy themselves with learning the cause and seeking the removal of such an aDuormal condition of things , and report thereon . Sometimes a quarrel would be the cause of a brother ' s staying away . In that case the hostile brethren should be induced to allow their differences to be
adjusted by each choosing a brother lor his advocate , who on tlieir part would have to agree upon some third unprejudiced person , whose judgment will then have to be considered final . The members of the free association should at all times consider
themselves bound to ni p in the bud in this manner any differences that may arise . There are other brethren , who very often excuse their frequent absence by alleging that the lodge has nothing tempting to offer them . This very often meaus nothing more than that they themselves do not contribute their due share to the community ; it means , that they have neither
seized the true idea of Masonry , nor have they attempted to bring about its realisation ; they arc always ready to receive , but not to give . What wonder then , if such selfish persons reap neither love or friendship , and therefore withdraw morosely . Tho
free association may perhaps succeed iu regaining such brethren , and secure tlieir regular attendance at the lodge meetings . With respect to brethren who neither wish to settle their differences , nor understand how to turn our institution to profit , it would be desirable that they should leave the lodae ,
An Essay
for otherwise they may not only injure themselves , but also the lodge through their selfish living to themselves , which gives the profane " opportunities for forming erroneous opinions . " It is only from , a close connexion with and devotedness to our fellowcreatures , that life , movement , and progress are
created . Consequently every party spirit is not only to be opposed , but the brethren ought also to consider how to render tlieir union closer , and it is not out of place now to consider a proposition " already made , viz ., whether the apprentices should not choose certain masters whom they should prefer
and specially look up to . Such an arrangement appears to be so practical and desirable that the free association should endeavour to bring it about . By so doing , the Masters are stimulated to render themselves more perfect , and the third degree becomes more valuable . Such relations between Masters and
Apprentices would be particularly useful iu places where free associations could perhaps not be formed as we propose . In such relations as these , the Masters would have to exercise very great tact to prevent their becoming insignificant or mere opportunities for the exercise of favouritism . A
Protectorate of any kind is only an empty form or a useless guardianship , and kills the individual Drinm'jlS Gi self-help , which is the yGry thing that we ' try to produce . Oil the other hand , protection easily leads the prologee to feast on undue and immoderate praises , which are so exceedingly repulsive to serious ,
free , and equal men . After the labours in one ' s own lodge , as well as after the visits to other lodges , it would be interesting and very useful were the brethren to represent to each other in free conversation the impressions they have received . This would best conduce to
the remedy of various defects which many a brother might have perceived previously without taking the trouble of ascertaining the causes of , and carelessly passed over . On the occasion of such conventional criticism in outspoken independent opinions , it often unfortunately happens
that some brethren feel themselves hurt , for they still possess that kind of selfishness , which we call vanity . This is as un Masonic as can possibly be . Why not allow the truth to appear ? why not make assertion against assertion 1 Let us fight each other with the weapons of reason , but always in a tone of
brotherly kindness . No brother should forget that the cement of the original brotherhood is formed of sincerity . If this sincerity is no more to prevail in our circles , then has the greatest vital power gone from us and the mere phrase prevails exclusively . The brethren must be allowed a free utterance of
expression with regard to each other , otherwise no material advancement is possible , as the individual never has a sufficient insight of himself to enable him to exercise a healthy self-criticism . It is even a duty not to withhold censures that are deserved , nor absurdly to extend the brotherly leniency ad
infinitum . The Masonic lectures form a principal part or the labours in the lodge . They are mostly instructive when they operate on the mind , and more edifying when they influence the heart . At every meeting of the Free Association , such a lecture should be given . Should the Free
Associations be considered as suitable auxiliaries to the loilge , we propose that edifying speeches given in the lodge aud instructive lectures before the Free Associations . For , in a word , speaking openly , a Free Association composed of the most zealous brethren , aud under the most masterly guidance ,
would not only render the lodge not superfluous , but most clearly demonstrate its want , and value . When we are labouring at our great work , a solemn convocation of the brethren at certain fixed periods is absolutely necessary that our minds may become more intimately united by common inspirations , tho
better to be enabled to meet the steru realities of life , and to fulfil the mission imposed on us . This solemu convocation requires a consecrated spot and a ceremonial , in order to separate the brethreu from trivial and worldly things . The lodge , therefore , has rather to deal with the heart , with the sphere of
spiritual life , which directly connects us with the first cause of things , whilst the Free Association would rather develop tho mind . However , the Free Association by no means intends , by its instructions to occupy a distinct position from the lodge ; on the contrary , it wishes to unite the brethren
in closer commuuion with the lodge , and as has already been mentioned , it only intends to make the necessary preparations for the lodge , to be serviceable to it , so that the cultivation iu the iodge of the mind exclusively shall not become monotonous or degenerate into fancies and dreams , or into that
contemplative passive life which would entirely make us forget our great aim . As experience demonstrates the lodge now doles out to its members the requisite instruction in a very inadequate manner , for the superficial explanations and purposeless instructions
are extremely insufficient . The little that is taught is done unmethodically , nothwithstaiiding all tho extollings of Square and Compasses , and the lodge does not trouble itself about the progress of its adherents . ( To be continued . )