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Article THE CANADAS. ← Page 5 of 5 Article THE LODGE AS A SYMBOL OF THE WORLD Page 1 of 11 →
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The Canadas.
sting , first , of neglect , and secondly , of what they consider a want of consideration in thieir non-recognition as an independent body , and therefore much allowance must be made for their feelings . In conclusion , Bro . Harington says " the prompt action of the Grand Lodge of Ireland contrasts forcibly with the supineness of England . " But surely there can be no reason to w onder at this : the Grand Lodge of Ireland , with a constituency not one fourth as large as that of England , meets monthly and really goes to business , Whilst the English Grand Lodge only assembles quarterly , when
there is not time for anything like real business to be attended to . When English Masons have the courage to act upon the Book of Constitutions , and place at their head a Grand Master—not of traditions , but of the day- —then , and not until then , may the Grand Lodge be so far reformed as to enable its members to discuss the questions brought before it in a business like manner , and relieve it from the opprobrium of being the laughing stock of every other Grand Lodge of Masons or deliberative body throughout the world . Bro . Harington ' s letter appears in eortenso in another part of the Magazine ,
The Lodge As A Symbol Of The World
THE LODGE AS A SYMBOL OP THE WOELD
BY ALBERT O . MACKEY , M . I ) . ( UNITEU STATES . ) Ik the last number of the Magazine , I treated of that symbolism of the Masonic system which makes the Temple of Jerusalem the archetype of a Lodge , and in which , in consequence , all the symbols
are referred to the connection of a speculative science with an operative art . I propose in the present article to discourse of a higher and abstruser mode of symbolism ; and it may be observed that , in coming to this topic , wc arrive for the first time at that chain of resemblances which unites Freemasonry with the ancient systems of religion , and which has given rise , among Masonic writers , to the names of pure and spurious Ereemasonry—the pure Ereemasonry being that svstom of philosophical religion which , coming
through the line of the Patriarchs , was eventually modified by influences exerted at the building of" King Solomon ' s Temple , and the spurious being the same system as it was altered and corrupted by the polytheism of the nations of heathendom . * As tliis abstruser mode of symbolism , if loss peculiar to the Masonic system , is , however , far more interesting than the one which was treated in the former article—because it is more
philosophical—* Dr . Oliver , in the first or preliminary lecture of his < c Historical Landmarks , " very accurately describes the difference between the pure , or primitive freemasonry of the Noachites , and the spurious Freemasonry of the heathens .
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
The Canadas.
sting , first , of neglect , and secondly , of what they consider a want of consideration in thieir non-recognition as an independent body , and therefore much allowance must be made for their feelings . In conclusion , Bro . Harington says " the prompt action of the Grand Lodge of Ireland contrasts forcibly with the supineness of England . " But surely there can be no reason to w onder at this : the Grand Lodge of Ireland , with a constituency not one fourth as large as that of England , meets monthly and really goes to business , Whilst the English Grand Lodge only assembles quarterly , when
there is not time for anything like real business to be attended to . When English Masons have the courage to act upon the Book of Constitutions , and place at their head a Grand Master—not of traditions , but of the day- —then , and not until then , may the Grand Lodge be so far reformed as to enable its members to discuss the questions brought before it in a business like manner , and relieve it from the opprobrium of being the laughing stock of every other Grand Lodge of Masons or deliberative body throughout the world . Bro . Harington ' s letter appears in eortenso in another part of the Magazine ,
The Lodge As A Symbol Of The World
THE LODGE AS A SYMBOL OP THE WOELD
BY ALBERT O . MACKEY , M . I ) . ( UNITEU STATES . ) Ik the last number of the Magazine , I treated of that symbolism of the Masonic system which makes the Temple of Jerusalem the archetype of a Lodge , and in which , in consequence , all the symbols
are referred to the connection of a speculative science with an operative art . I propose in the present article to discourse of a higher and abstruser mode of symbolism ; and it may be observed that , in coming to this topic , wc arrive for the first time at that chain of resemblances which unites Freemasonry with the ancient systems of religion , and which has given rise , among Masonic writers , to the names of pure and spurious Ereemasonry—the pure Ereemasonry being that svstom of philosophical religion which , coming
through the line of the Patriarchs , was eventually modified by influences exerted at the building of" King Solomon ' s Temple , and the spurious being the same system as it was altered and corrupted by the polytheism of the nations of heathendom . * As tliis abstruser mode of symbolism , if loss peculiar to the Masonic system , is , however , far more interesting than the one which was treated in the former article—because it is more
philosophical—* Dr . Oliver , in the first or preliminary lecture of his < c Historical Landmarks , " very accurately describes the difference between the pure , or primitive freemasonry of the Noachites , and the spurious Freemasonry of the heathens .