Masonic Symbolism

The power of empire by a rod or sceptre . In the Iliad of Homer , the priest of Apollo is distinguished by a crown on his head and a sceptre in his hand ; which is called the orey-na 0 eoTo the CTOAATI of the God , because the glory of the priest was supposed to be derived from

the deity he represented . Among the North American Indians the braves or warriors each have their peculiar " token " or symbol , and their names also apply to some characteristic , either of body or mind , thus the bounding stag , the bending AVMOAV , are applied to a person

remarkable in the tribe for speed of foot , and to a g irl of graceful and flexible figure . Sentiment and science were expressed in every age under signs and symbols . It is the excellence of this mode of speaking that it is not confined to the people of any particular nation or language , but

applies itself equally to all the nations of the earth , and is universal . "It Avas not , " ( says Jones ) , "intended for the Hebrew or the Egyptian , the JeAV or the Greek , but for man ; for that being Avho is a composed of a reasonable soul and a ilehsly body ; and therefore it obtains

equally under the Patriarchal Jewish , and Christian dispensations ; and is of common benefit to all ages and all places . " E . B . W . ( To he Continued . )

Christian Morals.

CHRISTIAN MORALS .

{ Concluded from page 323 . ) One of the early Latin Fathers , Lactantius , in hia Institutiones , Bk . vii ., eh . 7 , tells us that all religious truth and every Christian doctrine is contained , here a little , and there a little , in the writings of Greek and Eoman poets and p hilosophers ; and any one , but

fairlyacquainted AAuth the writings of those men , Avill be able to state from his OAVU knowledge that there is a very great deal of truth in the assertion of Lactantius . For example , Lucretius belieA ed in the creation of the world , arguing it could not have existed from all eternity . Ovid and others speak of a primitive age of

innocence and happiness . The deluge is a theme that many have dAA elt upon . The advent furnished Virgil with the subject of an eclogue . The immortality of the soul is the chief topic of one of Plato ' s dialogues . A future state was taught b . y the poet of the Odyssey ; a judgment after death by Vigil . Lucretius believed in the future destruction of the world by fire , and the

eclogue above mentioned speaks of a restitution of all things . We now return to " Cebes his table . " We gave the main outlines of that little Avork in a previous number of this MAGAZINE , and hinted there at its Masonic character . We purpose UOAV showing that from it , as from

the works of other heathen writers , fragments of Christian truth may be gathered up by any one AA'IIO has a mind and leisure for the work ; fragments connectednot Avith great events in the world ' s history , such as the creation , the deluge , or the final conflagration—but Avith man ' s inner life , Avith his moral and spiritual being .

The sacred volume tells us that all men have the laAV of God Avritten on their hearts , and that if they transgress they are Avithout excuse . The same truth is expressed by Cebes in an allegory , where he makes a mythological being , who is identical to some extent Avith conscience , point out to each man Avhat path in life to take , so that it may be his OAVU fault if he goes Avrong . All , however , do go astray from their very birth .

Scripture and the " Table " alike dwell upon this fact , and they agree , moreover , in ascribing it to causes that operate within the man—to a corruption of his- nature , or a , moral poison—and not to any mere love of imitation , nor to the corrupting influence of bad example only , though to this also due weight is given" for evil

com-, munications corrupt good manners , " as an inspired writer , borroAving from a Greek poet , says . But even when Cebes ceases to generalize , and no longer treats human nature as everywhere the same ; when he descends , that is , into particulars , and divides men into their several characteristic classes , the same

undesigned Christian element not unfrequently peeps forth . His lowest and meanest class , Fortune ' s devotees ,, bear witness to the truthfulness of those who write , that riches make themselves Avings , and fly away , and that the love of money is the root of all evil . Some , however , of these , Avho are the off-scouring of human kind , after

they have lost all , and p lunged into all vice , are represented in the " Table , " like the prodigal son in the Gospel , as finding Eepentance , and being rescued by her . Again , as regards the class that Cebes ranks next hi gher in the scale of humanity , Avhere shall Ave find " Science falselso called" better symbolized than in his

y , head culture , or false education ( joseudopaideia , as the Greek term is ) ? Or AA hat heathen philospopher has come nearer to saying that not many Avise men after the flesh are called , than Cebes has , Avhen he tells us that his

educated , and respectable class are " more immoveable , " less inclined , that is , to go onward and upward , than those Avhom he described as ignorant and grossly vicious that these latter precede the former in entering the Inner Sanctuary , or court of truth and happiness ? The openly vile enter into the kingdom of Heaven , before the goodand the wise in their OAVII eyes .

, Turning next to his hig hest style of man—him , whohas been brought by repentance to forsake his vices , and to estimate fortune and literature at no more than their real worth—Ave see him as a victor , wearing a victor ' s crown . And , would Ave know in Avhat he has been victoriousAve are told in symbolic language that he has

, fought Avith Avild beasts , that is , with hia passions ; that he has overcome them , and brought them into subjection ; and that this is the good fight he has Avon . The folloAVing little dialogue , however , reads almost like a paraphrase of a passage in Holy Writ . One of the interlocutors says" Bo you see a narrow gateand a path before the

, , gate , which is not much frequented , but very few walk on it , as it seems in bad repair , and rough , and rocky ? A . I see it plainly . Q . And do you see a steep hill , and a ver ) r straight ascent , Avitli deep precipices on this side , and that ? A . I do . Q . This then is the road that leads , to true education . "

The curious reader may detect in the " Table , " traces of other doctrines , hard to be understood—doctrines like those , in attempting to unravel which , Milton says the fallen angels even argued in vain , and

"Found no end , in wandering mazes lost . We allude to tAvo passages ; in the first , something very like , or analogous to , final perseverance is propounded . It is in the 26 th chap ., where Cebes says that those Avho have attained to truth and happiness , and have entered the inner court , can never give themselves up again to

their former course of life ; they may return indeed for a time to the middle or outer court ; but they make it not their home , and if any evil assails them there , they have an antidote , aud can receive no harm . The other passage to which Ave refer , occurs in the next chapter ( the 27 th ) , and it appears to contain the germ , as itAvere , of the doctrine of reprobation . Cehes in it mentions