A Visit To An Indian Lodge.

myriads , and the telling point of au ancient legend frequently loses its effect owing to the univelcome visit of one of these minute persecutors , either to the instructor or his disci p le . The banquet Avas of the most recherche descri p tion , and thc provident arrangement ! , of the steivards Avere apparently appreciated , the brethren , testifying their approA'al b y a

vigorous onslaught upon the good things set before them ; but I Avas of opinion that the ascetic simplicity Avhich so peculiarl y distinguished craftsmen of bygone ages , Avould have been greatly scandalized at so lavish an expenditure of Lodge moneys upon , creature comforts . Loyal , Masonic , and patriotic toasts Avero dul y and fervently responded to b y my

hospitable entertainers , and a choice collection of songs , admirably modulated to the passions they Avere intended to pourtray , left gratifying impressions on my mind which it would be difficult to efface . A .

From Dark To Light.

FROM DARK TO LIGHT .

HY uno . SCItMUXDT . { Continued from page SS ) . ix order to obtain so grand a result , important means must be put iu operation , and in taking them into consideration , Ave shall find that they involve the hi g hest interest , although of a simple character in themselves . You have been already taught that Ereemasonry lias to clo with man as he exists in the world , and

that its object is to guide his moA-ements so that ho may reach that condition which is contemplated . Eor this end it has three methods at hand for bis adoption : first , to bring man hack to the consideration of himself ; secondly , to point out hoiv he is to become identified with his fclloiv creatures ; ancl , thirdl y , to describe his relation to thc general bond of brotherhood . These three subjects embrace the different grades of Freemasonry : tiie

apprentice must learn that which he is made to comprehend , and heucCgarises his duty of self reflection ; the workman shall put into practise what he has learnt from without , and this requires thc communion and advice of his companions ; ancl thc Master Avill be required to lay CIOAA-H the plan , and express his ideas ou the same ; and for this will be requisite a livel y imagination , and enli ghtenment from above . First then , Masonry proposes to

lead man hack to thc consideration of himself . This is certainly most necessary , for all learning must proceed from a man ' s intimate knowledge of himself . The first important step ivhich is taken hy a child , is to distinguish itself from others ' . Many grown men , however , throughout their lives cannot arrive at this point ; they seem to know no more than that they exist ; hut to inquire lvliy they do , and what liA'ing principle is actuating them , are questions not occurring to them . He , on the contrary , ivho directs his thoughts towards

himself , and watches his outward movements , what a number of springs lie finds at work , or laying dormant ready " to be applied , and hence his fear that amongst so many appliances ancl apparent confusion , no order should be discovered . But order is there , for in every man there lies thc liberty of action , in spite of all ' thc inward opposition he may meet with in his attempt to exercise this free will . The battleivhich every one has to in tho outer

, wage world , in which sometimes the best intentions arc thwarted , conffioting as they perchance may with the interest of others , is also repeated within man himself . It is for that man lias tbe power of distinguishing good from hacl ; but to adjust his will to this distinction , and moreover to bring it into activity , remains only for that man who has thc command of himself . This power after all is only to keep in equilibrium our inward tendenciesso that

_ , the ivill may not be impeded , or opposed to the laws of society . Iu this quiescent state Ave must endeavour to exist , if Ave wish to achieve anything in thc outer world , for there onl y is the will put into operation . Wc shall find tiie method of doing this if Ave consider more narrowl y the impediments to our AA-111 , and look into their orin-in . All at

come first from thc lower sources , from thc senses ancl the numerous enticements to their fulfilment , or from outward impressions ou our minds , which , by a gradual impression , at last inflame the passions . Love and liist are , therefore , subordinate , lor t ] ie 3 '_ do not arise propria molu within ourselves , hut need to be roused into action by external circumstances , whilst the hi gher qualities of the soul arise and develope themselves within , us . I cannot love or hate without there being sonic object to incur it , and Avhich leads my feelings that way ; hut I ' can think ancl resolve to do from my own inclination . Thc thoughts and will

are my own prerogatives ; love ancl lust arc produced from out-AA'ard causes , but they require the consent of the former for their application . It follows , therefore , that they are to he kept in subjection by the power of reason and the will , so that they be not allowed to disturb the equilibrium of the soul . But he who wishes to rule , must know the extent of his faculties , and this feeling is what induces a reasonable man to examine himself .

Ereemasonry having ahvays this grand design in view , viz , , to dcvclope the clearest idea of manhood , begins at first with the individual , by first recommending the apprentice to look into himself . It tells him that his interior is the real Lodge , in which he is ahvays to be working , ancl thereupon hands him over the square of truth for his guidance , telling him that " Truth towards himself is the strength of the Apprentice . " Every lust ancl every

passion y ields to truth , and when these are brought to silence , the will , which reason gives him , can he carried out with effect . HOAV much easier is it to execute the will , if we are free of all disturbances—from such passions , when man remains as it were isolated , and Avithout all outward allurements , " a virtue Avithout temptation . " Still such a state of isolation would be the reverse of Masonry , and it therefore teaches its disciples that after due

examination ancl knowledge of themselves , they must have communion and mix with mankind . Here commences all the battle to which allusion has been made before , ancl our real selfknoAA'ledge is brought to the test . Every man in the world has his own personal interest to protect , which he does to the utmost of his power , without regard as to the injury he inflicts on the riht or left . This is the general tendency of the mere individual

g , as well as that of the engagements which our common design has enjoined , and Avhich lasts until that object is achieved . ] S OAV , what are those interests which arc so zealously promoted by the individual man as well as thc general body of mankind V They embrace most generally our earthly happiness , AA'hich one man seeks this way , and another in that direction , happy enough .

if he only catches a glimpse of it , or has not a prospect of ultimate disappointment . Above all is the love of gain ; it is the object of thc world , for he who possesses wealth is at once in a condition to procure all he requires . In our time it is a general complaint that we are worshippers of mammon , against ivhich AVC hear the A'ociferations of the moralist declaring that it is the very spirit of Antichrist , ancl that , like Sodom and Gomorrha , it must lead to

our destruction . Every age , however , has its evil side , aud although the past has been signally wicked , the world still proceeds , aud will not close because of so many crimes for the realization of material interests . The decay of one age has given youth to another , and with us it will he the same , for in every direction wo are passing from " dark to light . " Ereemasonry teaches its discip les that this lig ht is to be found in the world , and

that those Avho have learnt to know themselves , ancl perceive how the higher aspirations of the human spirit arc connected with the mere senses and condition of the mind , must not disregard it in spite of its abstractions . He will , as soon as he has perceived his OAvn iuchViduality , sec also man in other directions , and as such he will be led to assist the needy and replace the misguided in thc rig ht direction . To encourage him , Masonry holds out to the discip le the virtue of brotherly love , and tells him that this princip le shall be his staff' and comfort through life . Love , in a Masonic sense , is the method of regulating the

relation in which one man stands towards another ; for in whatever condition in life , or of whatever faith he may be , he remains still man , every one being destined alike to arrive at his higher destination . Wc cannot , under these circumstances , be anything but brethren , ancl thus Ereemasonry inculcates upon us thc principle of brotherly love , It may be difficult to find a brother in every man , and the individual is sometimes bewildered in his attempt , of unionand in

but Masonry works only for one common bond , this it wishes its discip les to include all without distinction , Secondly , ivhen brought into this union , it is its object to render its princi p les at once operative by inducing those within this bond to co-operate and mutually aid each other , so that we may work out the design of Freemasonry not by mere approval or contemplation , but by communion with the world , that each according to in the riht direction

his faculty may strive to find out or put g a brother who lias gone astray . By this means ive become more intimately acquainted with that feeling of love , ancl aro led to practise it in our dealings with mankind . This principle will not only guide us aright , but will enlighten us in all matters of which wc must have a true conception , it AVC wish to be practical Masons , for love will tend to make us humble ancl patient , while at the same time it will support our hope and faith . He who wishes to Jive with man , must look upon him as a brother , hearing AA'ith his infirmities , so that his own may also he endured by others ; he