An Essay

AN ESSAY

Concerning the most productive and most useful method of Masonic actioity most in accordance with the ideas of Freemasonry . By Bro . B . A . CRAMER , at Eichenbarleben , Member of the Lodge at Ascherslebcn . [ Specially translated for THE FREEMASON , by Bro . AV . LITTAOR . ] CROWNED PRIZE ESSAY —Continued from page 153 .

TI . —ACTIVITY AMONGST NON-MASONS . The persons received into Masonry who already possess the average moral status of the profane world , should be raised to the moral elevated status of Freemasonry . To attain this end it is not sufficient , as lirs already been very properly observed by a

distinguished brother , *¦ merely to express general maxims , wishes and exhortations , as thesehave always proved inefficacious . " Neither does tbe mutual intercourse of the brethren within the lodge suffice ; for it is proved by experience , that out of the lodge the brethren in general do not distinguish

themselves at all by their possession of a higher state of morality from the great mass of the so-called educated classes ; nay , we often hear of accusations against the private life of Masons . The good which is done by individual brethren , through their honest efforts in their special sphere of action , to their

families and fellow-citizens , is not so much done from the fact of their being Masons , but irrespective of Masonry they are good men . AVe are of opinion that the little success hitherto attained by our Masonic Institution , is caused by the altogether unjustifiable and one-sided adherence to the usages

of the ancient operative Masons , viz ., to teach and instruct in the lodges ; and also in their total disregard of the fact , that in close contiguity to the lodge , these architects had a colossal cathedral , to which their art was devoted , and through the construction of which their art was kept alive . We

are now continually working at the rough stone , so that our working rather resembles that in the quarry . We allow the cubic stones to lie about and decay on the building ground , and our Masters prefer leaving everything to be arranged and fitted up by the Sovereign Architect himself , thus ignoring that it is

they who are to be both the assistants and instruments , and are solely responsible for the real progress of the structure . Consequently a lodge which does not build , but is always preparing for the building , such a lodge rather resembles an Inn or house of call lor idling journeymen , who boast of their dexterity and

who probably practise themselves assiduously in the recital of the sayings of their crafts , but withal far prefer eating and drinking to hard work . To speak more definitely , the system of individual development has outlived itself . Indeed such a system could only have been of value in times when tho

individual had just cause to fear being oppressed by the barbarism then generally prevailing ; but nowa-days the moral and practical wants have become quite different , in consequence of the culture of civilisation . People are beginning to perceive more and more that the individval is intimately connected

with the welfare of the whole . Now if the lodges have hitherto declined to endeavour to obtain more than the one-sided development of such a proportionately small fraction of mankind , then those practised iu Masonry have to unite out of the lodge in a free and independent manner , towards a great goal ,

which is to represent a mighty cathedral , such as we have alread y mentioned . This goal which is a fundamental condition for true Masonic activity , cannot be optional or directed to any particular speciality , but must be in conformity with the Royal Art—a system of friendship and benevolence towards

men . The latter has always been a principal feature with us , and those who protest against it seem to identif y it only with ¦ ' old-fashioned almsgiving . " Even in the fundamental constitution of the Royal York Lodge , the words of Tessler arc as follows : " In accordance with our ancestors in

Freemasonry , and in conformity with reason , we must consider benevolence in the widest sense of the word as the only genuine , legal , pure and original purpose of Freemasonry ; which purpose is only attainable in proportion as it endeavours to lessen all the miseries of suffering humanity , the mental as

well as the corporal , and this through legal means which must intimately agree with the laws of morality and those of the government . " "In accordance with this explanation of the fundamental object of our Order , Fremasonry is an institution of benevolence for the whole world , bv means of which

and in proportion to the capacity , dignity and activity of the Members , numerous evils may bo removed from society , and many heavy burthens taken off from suffering humanity . " Further , "The true and onl y object of eclectic Masonry is a

progressive development . " Those belonging to the Order shall in common brotherl y activity , bring about perfection in themselves , and spread everywhere the blessings of a higher state of civilization amongst men . Finall y , it is said in the new constitution of the Graud Lodge " Zur Sonne " ( tho sun )

An Essay

" Moreover the lodge stimulates its members to general useful and benevolent works . " Consequently there only remains a small step to be taken , which is to find out the ri g ht plan to be observed by every active brother in respect to non-Masons in the profane world . As we cannot deal here with

benevolence in its more limited sense , hut can only take into consideration the means for raising the standard of morality , and a 3 the raising of this standard with the lower classes cannot be brought about except by a simultaneous improvement in their material position , it is evident that it is the

social question we have to take into consideration ; hence our duty is to co-operate in order to bring about its satisfactory solution . We do not apprehend that any one will object to this , by saying , Why S we have already been building at the temple of humanity , and have somewhat progressed in our labours , only they are not yet appreciated and will

not be visible for a long period . " These are antiquated views , and we here again assert that we must endeavour to approach the ideal by real means , and that this approximation is to be clearly demonstrated . * Now there are already existing in connection with many lodges , associations "for good works , counsel aud assistance . "

The founders of the lodge at Aarau , in order to openly pursue Masonic purposes founded , many years ago , a society for mental culture which is flourishing even to this day . This proves that we desn-e nothing at all extraordinary in our organisation , or that it is to be established , if possible ,

everywhere , not only in places where there are lodges , but wherever brethren are , particularly in small towns and villages , where there is generally a want of leading minds . It is to be expected that these societies , at first isolated , will soon be developed into a large association for mental culture .

But let us now examine more closely the field of labour that presents itself before us ; in doing which , we will principally follow the writings of V . A . _ Huberts , who , as it is well known , has been studying most attentively the social question for a considerable time .

The weal and woe of human society , depends as much upon its relation to the surrounding nature , as on the relation of its individual members and classes to each other ; there classes now-a-days rigorously divide themselves into two regions , viz ., the upper , of the possessors , which includes the rich

and opulent ; and the lower , of the non-possessors , viz , the workinp-classes and those totally destitute , ¦ who live only ou the alms or means morally objectionable . AVhilst the possessing class , full of selfishness , enjoys , revels in luxury , the lower class of people is plunged in a state of brutality , and their

life is often nothing more than an animal struggling for existence . This state of the lower classes , in comparison to that of the hi gher , cannot be looked at by any philanthropist as corresponding with the ideas of human civilisation . For a state of things , where amongst the majority there is a total absence

of improvement , and even where there is a great difficult y in securing the bare necessities of life , and where sudden and unforeseen circumstances may throw even the industrious workers into tho abyss of poverty , such a state of things is totally unworthy the true dignity of man . Although we cannot

entirely absolve the suffering classes from the responsibility of such a condition of things , yet the heavier guilt for the ignorance , immorality and brutality of the people falls on the hi gher classes , because they neglect the duties which their higher social position imposes upon them . The moral feelings are wounded

by the fact of seeing the weak taken advantage of by the strong , and the destituto by the opulent . The facts belonging to this subject are of such an awful nature , that only a mental and morally vicious state of education—a state of brutality and rottenness even—in tbe upperclasses , is alone capable of

explaining how the classes can rest at ease with respect to such a wretched state of things , considering they derive their superfluities from the privations of the working classes . How seldom Ho we find even so much as a _ trace of the consciousness of our true social vocation , and the duty of compensating for

these contrasts with an appropriate application of the social advantages possessed . How still more seldom do we find a serious consideration of the ways and means for a practical fulfilment of this vocation ; how seldom do we find even so much as a consciousness that in the non-fulfilment of these

duties lies the proof of our not being morally entitled to such social advantages . But a better condition of things is not brought about by violent destruction , but by an organised development of the healthy germs still existing . The social disease of modern civilisation arises from

selfishness in its thousnnd different forms ; the almost obtuse thoughtlessness of the educated classes prevents their taking to heart the prevailing distress and misery . Soma of those classes prefer clothing ^ themselves with pious phrases , others do not deceive themselves as to the distress but persist iu stubborn inactivity . The coutinally increasing

An Essay

pretensions of the lower classes , which are said to exist and of which peeple complain so much , have by no means been fully proved ; and at all events , if such pretensions exist , the principal cause lies iu the example set by the higher aud middle classes .

Let anyone who is not already lost in selfishness , give up useless weeping , hopes and wishes , and let him form instead of these , heartfelt well-founded convictions of his social vocation , in the fulfilling of which alone is to be found tho true moral title-deed to

every aristocratic position . Others will be ready to help in the work of salvation , aud experience proves ,, that these only requirp to be guided aright , and they rest satisfied if iii the exercise of their vocation they obtain but feeble success in isolated cases , simply because selfishness is foreign to their nature .

Such a devotion to labour , leads naturally to the comprehension of the doctrine that a raising of the social status in as many isolated parts as possible , although singly considered , apparently insignificant , yet finally assist in raising the whole stratum . The

Government should only interfere in ' an indirect manner , as even the most useful legislative action to bring about a better state of things will lack an important element of success unless very extensive preparatory labours have been made by independent social action .

The successful participation in this social action is open to every one at all places in proportion to the individul powers aud the good-will possessed ; it is therefore evident , that the co-operation of the many must ultimately result in a marked improvement . Only let us begin to work , before a general

politicosocial catastrophe occurs . The working classes are deficient of the capacity for their own raisingand improvement ; they are not capable of realising their true position ; our duty is therefore to give them assistance , by stimulating them to self-activity . There must be afforded to

them the means for the development of their intellectual , moral , aud physical capacities towards social self-help , and this must take place under the direction and co-operation of the true friends ot the people . These true friends must stand , so to speak , like a "Corps d'Elite ( select body ) at the head of a

widely-spread association , " in order to call forth the movement where it does not as yet exist , to give it support and solidity , and to maintain it in the right path . We shall meet , no doubt , with resistance from the majority of the middle and hi gher classes , who are led by prejudices and apprehensions ; for in all necessary reforms the chief difficulties do not lie so

much in the given nature of the object sought in the views and opinions people take of those objects . However , men are seldom proof against reason . Finally , the social question is totally independent of all party interests , and this fact affords the great advantage , that religious and political matters , which , are the cause of all party feeling , are entirely shut out from the social question .

Thus we consider we have clearly explained the important object which is to be pursued out of the lodge , and which is perfectly in accordance with the true idea of Masonry , viz .: ' ¦ The suppression of

selfishness amongst the higherclasses , whilst seeking to penetrate them with the true Masonic spirit , and then to bring about with the help of theso classes , the moral raising of the lower stratum by the promotion of Free Associations . "

In this manner our ideal may be realised and rendered productive ; we shall thus find oursclveson solid ground , and on which the principles of our art are founded , and wo shall then be truly useful to the world . But here , again , sacrifice must be made ,

for besides the material " working capital , " a moral and intellectual working capital must bo brought or produced . Courage and energy , which are strengthened by self-sacrifice , will certainly assist us to a happy realisation of our principles .

AVe now continue to discuss tho means for bringing about this object ; for which purpose , a short explanation will be quite sufficient ; for if our principles are the right ones , their realisation will be a comparatively easy one . ( To be concluded in our next . )

THE BLOOD IN OLD AOB As age advances , the blond becomes thin and cloudy—or , in n full liabtt , thick and cloudy . The failing of the powers of life requires extra nutrition and support , and the blood yielding the excess required is soon overcharged with carbon , which gives to it tho cloudy appearance . Being ( lien impure , day by day tho vitiated matter increases , nnd the body suffers from a

thousand ailments . "The Illood l ' urifior "—Old Or . Jacob Townsend ' a SarsapariHa—supplies the extra nutrition to tho blood , and restoves to it Us florid hue , nnd then tho progress of decay is arrested , and the aihnenU disappear ; man lives out his days , and the sunset of life is unattended with suffering . Testimonials with each Imtllo from the lion , tho Dean

of Lismore , General AVm . Gilbert , of the Indian Army ; and Rev . Francis Monck , of " The Gospel Kvangelist . " Ordered also by the Apothecaries' Hall , London . Sold by all Druggists , in bottles 2 s . ( id ., 4 s , Is . Cd . 7 s . Cd ., lis . Pills and Ointment each iu boxes Is . ljd ., 2 s . !) d ,, As . Cd . —Caution , Get the red and blue wrappers , with tho Old Doctor's head in the centre . No other genuine . AUVT .