Royal Arch Masonry.

souls who were thus suddenly and unexpectedly broug ht within its walls . Tents , therefore , afforded rude and temporary dwellings until , in the course of time , more substantial buildings could be erected .

¦ ' The next thing was to restore the ancient sacrifices and religious services , and for this purpose to provide a temporary place of worship until the second temple could be completed . Accordingly , a few months after their arrival , they met together at Jerusalem and celebrated

the Feast of Trumpets , ancl a few clays subsequently , the Feast of Tabernacles . It was probably the celebration of this latter observance , as well as the necessit y and expediency of the measure , that led the Grand Council of leaders to the erection of a temporary tabernacle

near the ruins of the ancient temple , the existence of which is so familiar to us from the traditioi s ancl ceremonies of the Royal Arch . " Having thus furnished dwellings for the -workmen , and a sacred edifice for the celebration of their religious rites , our Masonic traditions

inform us that Joshua , the Hig h Priest , Zerubbabel , the king , ancl Haggai , the Scribe , daily sat in cmncil , to devise plans for the workmen , and to superinte-id the construction of the now temple , which , like a phcenix , was to arise from the ashes of the former one .

"It is this period of time in the history of the second temple , that is commemorated in the concluding portion of the Royal Arch . The ruins of the ancient temple are begun to be removed , ancl thc foundations of the second are laid . Joshua , Zerubbabcl , and Haggai are

sitting in daily council within tho tabernacle ; parties of Jews who had not left Babylon with the main body under Zerubbabcl , are continually coming up to Jerusalem to assist in rebuilding the house of tlie Lord . "During this ** criod of laborious activity a circumstance occurred , which is alluded to in

thc ritual of the Royal Arch , lhe Samaritans were desirous of assisting the Jews in the construction of the turn ] ile , but their propositions were at once rejected by Zerubbabel . To understand the c . uise of this refusal to receive their cooperation , we must for a moment advert to thc history of this people . ' Tho tun tribes who had revolted from

Rchoboam , the sou of S ilomon , and who had chosen Jeroboam for their king , raj idly fell into idolatry , and having selected the town of Sam .-iria for their metropolis , a complete separation was thus effected between the kingdoms of Judah and Israel . Subsequently , the Samaritans were

conquered by the Assyrians under Sh . dmamzor , who carried the greater part of the inhabitants into captivity , and introduced colonics in their p lace from Babylon , Cultah , Ava , Ilamath , and Sepharvaiin . These colonists , who assumed the name of Samaritans , brought with them , of

uoursc , the idolatrous creed and practices of the region from which they emigrated . The Samaritans , therefore , at the time of the rebuilding of the second temple , were an idolatrous race , and as such abhorrent to the Jews . Hence , when thoy asked inn-mission to assist in the

p ious work of rebuilding the temple , Zerubbabcl , with tho rest of the leaders , replied , ' Ye have nothing to do with us to build a house unto our God ; but . we ourselves together will build unto the Lord God of Israel , as King Cyrus , the King of Persia , has commanded us' ( Itzra , i \\ 3 ) . "ILuce it was that , to avoid tlio possibility

of these idomtiotts . Samaritans polluting tlio holy work by their co-operation , Zerubbabcl found it necessary to demand of every one who offered himself' as an assistant in tlie undertaking , that he should g ive an accurate account of his lineage , and prove himself to have been a descendant ( which no Samaritan could be ) of those faithful Gibleniites who worked at the

building of the lirs . t temple . " It was while the workmen were engaged in making the necessary excavations for laying thc foundation , nnd while numbers continued to

arrive at Jerusalem from Bab ylon , that three worn and weary sojourners , alter plodding on foot over the rough and devious roads between the two cities , offered themselves to the Grand Council as willing participants iu the labour of

Royal Arch Masonry.

erection . Who these sojourners were , we have no historical means of discovering but there is a Masonic tradition ( entitled , perhaps , to but little weight ) that they were Hananiah , Misael , and Azariah , three holy men , who are better known to general readers by their Chaldaic

names of Shadrach , Meshech , and Abednego , as having been miraculously preserved from the fiery furnace of Nebuchadnezzar . " Their services were accepted , and from their diligent labours resulted that important discovery , the perpetuation and preservation of which

constitutes the great end and design of the Royal Arch degree . " This ends the connection of the history of the restoration with that of the Royal Arch . The works were soon after suspended , in consequence of difficulties thrown in the way by the Samaritans , and other circumstances occurred to

prevent the final completion of the temple for many years subsequent to the important discovery to which we have just alluded . But these details go beyond the Royal Arch , and are to be found in the hig her degrees of Masonry , such as the Red Cross Knig ht and tho Prince of Jerusalem . " ( To be continued . )

Papers On Masonry.

PAPERS ON MASONRY .

BY A LEWIS . IX . —MASONRY AND ITS MISSION . " And Elijah said unto all the people , Come near unto me . And all the people came near unto him . And he repaired the altar of the LOUD that was broken down . "—1 Kings xviii . 30 .

Ifc is certainly true that by combination more can be accomplished towards tlie successful realization of tho ideas of some individual person than could , in the natural course of things , be wrought out by the single originator . How many most rare and beautiful edifices of use and advantage do not start up in the " mind ' s eye , " from which the seer of

them is forced unwillingly to turn away with a sigh of regret ! We may call them what we like , "Castles in the air , * ' " ¦ Chateaux d ! Espugne , " oi what not ; but the fact of their extinction fills us with sorrow . They " como like shadows , so depart , " and wo turn back to the hard realities of everyday life with lingering looks and mournful faces

Were it possible to photograph the emotions , to record the mutations of thought , we should lind that oven in tlie worst and most ill-regulated minds there are transient gleams of good , generous sympathies loving the great mass of humanity , and aspirationstowards sentiments of charity and benevolence . Is it not also true that the visions of many a

scicial schemer—such as touricr and St . Simonlacked only the essential necessities of combination and means to have been fairly and perhaps successfully tried ? I do not in these cases speak of the merits or demerits of these schemers , but of the fact in the main . In some parts of the Orient it was the custom of the natives when things went

somewhat wrong—when a war terminated unsuccessfully , or a famine visited the land—for the idols they worshipped to be overthrown and dragged about as a punishment in- the mud and mire of their streets . Do wo not sometimes imitate this childish conduct with reference to other matters ? Are wo not continually confounding cause and

ell ' ect , and laying the blame iu tho wrong quarter ? Do wc not therefore sometimes need an Elijah to call us t gcther , to witness the process of tho rcconstitutioii of the altar ol" the Lord ? In one way or another we aro continuall y overthrowing that altar on which we shonld bo offering oblations of gratitude to T . ti . A . O . T . U . But the

power ot reconstituting it remains ever with us , and we cut rebuild it , without fear of reproof , whenever wo are in the proper frame of mind . One of tli" mo .-t consistent and effectual ways in which to etfect this important purpose is to be found in the catholic-spirited institution of Freemasonry . Whatever opinions may be entertained by many aa

to its scientific value or significance , no one , even of its bitterest opponents , can deny that its charities are nobly supported and well administered . The altar is being worthily reconstructed , with due diligence and care , lteceiit events have evinced in a most satisfactory way that tlie spirit of emulative charity is universally spread . The funds of the Boys' School , tho ( 'iris' . School , and other Masonic

establishments , are now swelling up in a most gratifying maimer , and that at a time , too , when there exists au unparalleled prostration of commercial enterprise and confidence . That tho noble aim of the Hoyal Art is now better understood is evidenced by the increasing number of lodges , and the constant additions to the numerical strength of the members . Lvcu the futile persecution of the Roman Catholic authorities is iiulirccllv a benefit . Perse-

Papers On Masonry.

cution and opposition always bring about as much good as they do harm . Perhaps one of the most remarkable phenomena connected with the spread of Freemasonry is to observe the enthusiastic devotion exhibited to it in the United States of America , in which vast

confederation Masonic Halls and Grand Lodges are continually being raised into existence . And it is to be hoped that this Masonic enthusiasm lias some effect in moderating those singular political jealousies existing on the part of our American cousins towards ourselves . This , it mav bo safely assumed

is no doubt indirectly the case , and those bursts of acerbity sometimes heard from across the Atlantic may pass harmlessly away when passion is still . By a diligent reconstruction of the altar of Peace and Goodwill , long may Harmony and Happiness prevail between the sister nations .

Another point of great interest in relation to Freemasonry in America consists in the extensive periodical Masonic literature possessed by that country . It is hardly necessary to specify the newspapers by name ; but all over the Union monthly and weekly magazines are being issued to

record the progress of the Craft , and discuss the Masonic history of thc age . These papers are also , for the most part , conducted in a liberal and excellent spirit of forbearance and charity , seldom varied by am thing but courteous differences of opinion , and presenting a marked contrast to the ordinary

run of political journals in that country . They also afford an outlet to much of tho racy humour of the United States . If we turn to the Continent and to thc East we see great strides taking place in every direction , both as to practical Masonry and Masonic

literature . II is especially interesting to see with what zeal and enthusiasm our Indian fellow-subjects of different creeds are receiving the institution . " One touch of Nature , " says our greatest poet , " makes the whole world kin ; " and it would indeed appear now that the mystic tie is destined to unite all

nations in a common bond , and bring about the long-desired reign of peace and harmony . The people aro coming noar , and the broken-down altar is being repaired . It is indeed a satisfactory reflection to feel that , amidst the struggles and eventualities of life ,

amidst the turmoil of battle , and tho combat with care , there remain institutions such as Masonry , in which men of all parties and opinions can meet in a true fraternal spirit , to promote the advancement of humanity , and alleviate the distress of our social state .

The cause of true liberty and enlightenment is thus substantially and lastingly served . Fiecmasonry is identified with all that is most excellent and salutary for mankind , and it is beyond all things desirable that its sphere of action should be continually enlarging wlurever men desire to

humanize themselves and strive for improvement . Thus alone can we realize sonic part of the visions presented to us by tho " mind's eye ; " draw down from the air some of those castles visible to thc intelligence alone , and aim at assisting Elijah in repairing the altar of the Lord which was broken down , in the presence of all the people .

CIIYPTONVMUS . P . S . —Masonry and the Number Seven —Brother " Leo" is good enough to make some remarks on my recent paper . I have not mnch to say in reply . The scales of numbers extend , in occult philosophy , from one to seventy-two ( with tho exception of the

number eleven ) , and even higher than that . I transcribed the table from Agrippa , because it was one of the most curious we possasj , and because , if rightly apprehended , it contains much of an interesting character . Bro . " Leo * ' may not bo aware of it , but tho names of God are written in all

numbers—from the lowest to the hi ghest , from unity to Schenihamphoiatli . Therefore he is right iu alluding to the name of God in four letters , but wrong iu limiting himself to the consideration of that number only . I am not tit all anxious to emulate the example of Bro . Melville , whose discoveries

must bo taken at their own value . 1 only should advise that brother to defer the publication of any more of his articles until he has learnt a little of the rudimentary part of astrology , which would lead him to some results very instructive to him . A deceased friend of mine , a very learned scholar ,

years ago mado similar researches to those of Bro . Melville , but , perhaps fortunately for bis fame , did not rush into print . As to Urn . "Leo ' s" remark about tho moon not being a planet , I may say that in all occult matters , in which certain influences are attributed to that body , the moon is considered a ' * planet , " i . e ., » celestial body whicb continually

changes its position in relation to other celestial bodies . " Leo " should read lire , l ' agou ' s famous work " Maeonuiere Occulte" Paris , 1803 , S . ( Ilrit . Mus . Pressmark , 1783 , c . ) ; ho will there find what relation tho seven planets bear to Masonry Perhaps , if opportunity is afforded me , I may yet publish the scales of the numbers right through-I'hi'v aro worthy to be known . C .