Masonic Notes And Queries.

Newgate Street . 249 . St . Peter's Lodge , Rockingham Arms , Newington Butts . 258 . Lodge of Prosperity , Gun Tavern , Billingsgate . 259 . Charles of the Crowned Column , in the City of Brunswick . 308 . St . Bede ' s lodge , Morpeth . 3 S 2 . Trinity Lodge , George , Little Park-street , Coventry . 390 . Lodge of

Unions , Spread Eagle , Pratt St . Lambeth . 396 . Lodge of the Black Bear , Hanover . 406 . St . Matthews lodge , Barton-on-Humber . 410 . Lodge of Trade aud Navigation , New Eagle & Child , Northwieh , Cheshire . 435 . Bank of England lodge , the Horns , Bermoudsey Square . 441 . Lodge of Napthali , Crown , Booth Street , Manchester . Such are a few of the old localities , Christian dedications , and curious names of lodges only fifty-four years back . —MoPnora .

PROVINCIAL GRAND LODGES 01 ? TUBKET AND GREECE . What right has the Grand Lodge of England to erect Provincial Grand Lodges in Turkey or Greece ? Is it not a direct interference with national rights ?—C . G . —[ The Grand Lodge does many unaccountable things for which no warrant or reason can be found ,

but still , it must be admitted , a first source is required for every commencement . That source having set the machinery in motion , it is perfectly competent for the Provincial Grand Lodge of an independent nationality to declare itself free , and change its hitherto provincial character into that of a Grand

Lodge of the country in which it exists . Territorial rights will always supersede those of an outside Power , and in Turkey , Greece , or any other part of the world the Grand Lodge of England has no locus standi . It is paramount only iu England and Wales and the colonial dependencies of the British Crown . ]

MIE CLUE . Can you give me any clue by which I may discover the hidden meanings of the several writers on Freemasonry in the fifteenth century ? I waut a modern exposition which will effect this . —A WOOLWICH SUBSCRIBER . —[ We will give you the clue from a modern

work . Of course , you must construe the allegorical figures for yourself , because if we were to explain it clearly here , wo might as well print everything we know outright . Remember , it is a system of morality veiled in allegory , and is set forth thus : — " There are four quarters in heaven as in the world ;

the north , the south , the east , and the west , and they are determined in both worlds by the sun ; in heaven by the sun of heaven , which is the Lord , and in the world by the suu of the world : nevertheless there are great differences in the two cases . "The first difference isthatin the worldthat

, , , quarter is called the south where the sun is at his greatest altitude above the earth ; the north , where he is ou the opposite point beneath the earth ; the east where he rises at the equinoxes ; and the west , where he then sets . Thus , in the world , all the quarters are determined from the south , but in heaven that

quarter is called the east where the Lord appears as a sun ; opposite is the west ; on the right is the south , and on the left is the north , and this in whatever direction the inhabitants turn themselves . Thus , in heaven , all the quarters are determined from the east ; and that quarter is called the east ( oriens , rising ) where the Lord appears as a sun , because all the origin ( origo ) of life is from Him as a sun ; and also because in proportion as heat and light , or love

and intelligence , are received from Him by the angels , the Lord is said to arise upon them . The Lord , in the supreme sense , is the east , because He is the sun of heaven , which is always in its rising , and never in its setting . " * * * " * * " We have just said that the angels are actually turned towards their

common centre , which is the Lord as a sun in heaven ; and , since love is thus continually before their interiors , and the countenance exists from the interiors , and is their external form , therefore the ruling love is continually before the face . Hence the Lord as a sun is continually before the face in heaven , because He is the source from , which the angels derive their love ; and since thfi "Lord Himself is in His own love with

the angels , therefore it is He who causes them to look to Him in whatever direction they turn . " * * * * * * * « T quarters iu the heaven which constitute the Lord's celestial kingdom differ from those which constitute his spiritual kingdom , because the Lord appears as a sun to the angels who are in his celestial kingdom , but to the angels who are iu his

spiritual kingdom as a moon . Where the Lord appears in the east , but the distance between the sun and the moon in heaven is thirty degrees ; consequently there is the same difference between the quarters of the celestial kingdom and those of the spiritual kingdom , nevertheless , the quarters in heaven are not hereby rendered indistinct , because the spiritual augels cannot ascend to the celestial angels , nor can the celestial angels descend to the spiritual . "

" There are three degrees of the interiors with every one , whether angel , spirit , or man . They with whom the third degree is open are in the inmost heaven ; and they with whom the second degree is open are in the middle heaven ; and they with whom only the first degree is open are in the lowest heaven . The interiors are opened by the receptiou of Divine Good and Divine Truth . " * * * * *

"Angelic perfection consists an intelligence , wisdom , love , and every good , and thence in happiness , but not in happiness without them ; for without them happiness is external , and not internal . Since the interiors of the angels of the inmost heaven are open in the third degree , their perfection

immensely exceeds the perfection of the angels in the middle heaven , whose interiors are open in the second degree ; and in like manner the perfection of the angels in the middle heaven exceeds the perfection of the angels in the lowest heaven . In consequence of this difference , au angel of one heaven cannot enter

in to the angels of another heaven ; in other words no one can ascend from an inferior heaven , nor descend from a superior heaven ; for whoever ascends from an inferior to a superior heaven is seized with painful anxiety , nor can he see those who dwell there , and still less can he converse with them ; while he who descends from a superior to an inferior heaven , is deprived of his wisdom , stammers in his speech , and is filled with despair . " * * * *** ***

" They who are unacquainted with the nature of Divine order as to degrees , cannot comprehend in what manner the heavens are distinct , nor even what is meant by the internal and external man . " * * * " Degrees are of two kinds , continuous and not continuous . Continuous degrees are as the degrees of the decrease of light proceeding from flame until it is lost in obscurity j or as the degrees of the decrease of