The Craft And Its Criticisers.—I.

primitive system ; and as distant lands became thickly populated , from small beginnings and settlements of such as Avandercd aivay and established themselves in them , remoteness and cessation of intercourse gradually pre-A-ented comparison and similarity ivith the original sources of information . At last the connection became lost ; and in the worst forms of idolatr y and superstition it became difficultand indeed impossibleto trace the

, , sli ghtest resemblance to the Divine original , further than the acknowledgment of a superior being of some kind or other , with cither good or ei-il attributes ; for it is believed that no race of men lias . yet been discovered ii'hich AA'as devoid of this A'cry faint remnant of the original communications to mankind . 'Thus JIasonry , in its Avidest sense , or the knowledge of the true God , as revealed to our Hebrew forefathers , became extinct among tli cm .

Such questions as the following . arc often put by those ivho have not joined the Craft , but Avho still have some curiosity respecting it , and ivould lie glad to undergo the ceremony of initiation , in the belief that there is much benefit to be derived from Freemasonry ; but that in their minds fears and obstacles exist on some one or more of the points referred to . Whence comes our knowledge , and in what does it consist ? HOAV is it that Masonic knoivledge can be maintained with so much sccrecj' ? Are there not some dreadful oaths to be taken ? AVhat security is there that

Masonic traditions have not been debased and changed in course of time , especially as Avritten records arc not permitted ? AVhat is the antiquity oi the Masonic order ? If Freemasonry be so good a thing as it is represented to be , why should not the whole world have the benefit of it ? HOAV can there be any similarity between the present institution , ivhich it is said is speculative and intended to inculcate the moral and social virtues in a symbolical form , that of the periods of Old 'Testament history Avhen it is

supposed to have been the conservator of religion itself , and that of the middle ages , when it seemed to hai-c as its chief object the erection o { Christian temples , and the cultivation of the sciences , particularly architecture ? Is there not a possibility that a society Ai'hose proceedings are all veiled in mystery and secrecy may become most obnoxious to good government , and that under such a pretext conspiracies may be hatched subversive of public order , and thus dangerous to all connected lA-ifch it b y membership ,

Avhether or not individually engaged in them ? Is not the custom of meeting in hotels inimical to the professed objects of the order ? Does not the practice of Ereemasonry entail heavy expenses on those AVIIO take part in it ? Let it be considered that the first part of this communication is somewhat introductory , and that the epieries just enumerated contain the chief object in addressing the Craft , and feeling that I have already intruded on their notice as far as is desirable in one number , I propose next week to enter KomeAA'hat briefly in each case , on the topics suggested . H . H .

LABORARE EST ORARE . —Properly speaking , all true work is religion : and Avhatsoevov religion is not work may go anil dwell among the Brahmins , Antinomians , spinning dervishes , or where it ivill ; AA-ith me it shall have no harbour . Admirable saying of tho old monks , " AVdrk is AA orship . "—Carlyle , 8 B 2