Masonic Notes And Queries.

meaning . In our opinion he is greatly mistaken .-We should caution him against the wide-spread mania of identifying ALL symbols with those of Freemasonry , and making a juxtaposition betAA'een the images resorted to by a vanquished foe in craving mercy , and the idealsph'itual symbolspertaining to our art .

, , Sackcloth and ashes were emblems of humiliation and Submission amongst all Eastern nations of Antiquity ( vide Jonah , hi , 5 ) , just as the Hellenes used to tender water and earth in surrendering to the victor ; and as to the rope , it is a symbol that modern civilised society has faithfully preserved ( though slung round

the neck , instead of being placed on the head of the delinquent ) ; a similar symbol is tho well-known silk cord with which the Padishah of the Ottoman Empire will from time to time present his faithful Premier . As to King Ahab ' s utterance , " Is he still alive ? he is my brother" we are astonished that the inquirer

, should have gone " by four roads" to ascribe a Masonic meaning to this passage . Even in the present day , the crowned heads and anointed of the Lord will apply the designation , " Brother , " ( Monsieur mon JFrere ) to each other , and no doubt the same nugatory custom has existed at all times amongst them .

Eroin the passage alluded to , we can therefore infer only that Ahab , having received a token of unconditional surrender of his adversary , expressed to the deputation his intention of forgiving the unprovoked aggression and reclaiming Ben-hadad as his equal , or brother .

KNOWLEDGE . Our knoAvledge , as in other things , so in this , lias a great conformity with our sight , that it is neither wholly necessary , nor teholly voluntary . If our knowledge were altogether necessary , all men ' s knowledge would not only be alike , but every man would know all that is knowable ; and if it were

whollvoluny tary , some men so little regard or value it that they would have extremely little , or none at all . Men that have senses cannot choose , but receive some ideas by them , and if they have memory they cannot but retain some of them , and if they have any distinguishing faculty cannot but perceive the

agree ment or disagreement of some of them one with another ; as he that has eyes if he Avill open them by day cannot but see some objects and perceive a difference in them . But though a man with his eyes open in the light cannot but see , yet there are certain

objects which he may choose if he will turn his eyes to . There may be in his reach a book containing pictures and discourses , capable to delight and instruct him , which yet he may never have a will to open , never take the pains to look into . There is also another thing in a man ' s power , and that is , though

he turns his eyes sometimes towards au object , yet he may choose whether he Avill curiously survey it , and with an intent application , endeavour to observe accurately all that is visible in ' it . But yet , what he does see , he cannot see otherwise than he does . It depends not on his will to see that red which appears

purple , nor to persuade himself that what actually scalds him , feels cold . The earth will not appear painted with flowers , nor the fields covered Avith verdure whenever he has a mind to it . In the cold winter he cannot but see it white and hoary if he will look abroad . Just this is it with our understanding , all that is voluntary in our knowledge , is the einploy-

Masonic Notes And Queries.

ing or witholding any of our faculties from this or that sort of object , and a more or less accurate survey of them , but they being employed , our will hath no poAver to determine the knowledge of the mind one way or other , that is done only by the objects themselves as far as they avo clearly discovered , and

therefore , as far as men ' s senses are conversant about external objects the mind cannot but receive those ideas Avhich are presented by them , and he informed of the existence of things without . And so far as men ' s thoughts converse with their OAVU determined ideasthey cannot but in some measure observe the

, agreement and disagreement that is to he found amongst some of them , which is , so far , knoAvledge . And if they have names for those ideas which they have thus considered , they must needs be assured of the truth of those propositions , Avhich express that agreement or disagreement they perceive in them , and

be undoubtedly convinced of those truths . ' For what a man sees he cannot but see , and what he perceives he cannot but knoAV that he perceives . Thus , he that has got the ideas of numbers and hath taken the pains to compare one , two , and three , to six cannot choose but know that they are equal . He that hath got the idea of a triangle , and found

the ways to measure its angles and their magnitudes , is certain , that its three angles are equal to two right ones , and can as little doubt of that as of this truth , that it is impossible for the same thing to be , and not to be . He also that hath the idea of an intelligent hut frail and weak beingmade band depending on

, y , another , who is eternal , omnipotent , perfectly wise and good , will as certainly know that man is to honour , fear , and ohey God , as that the sun shines when he sees it ; for if he hath but the ideas of two such beings in his mind , ancl will turn his thoughts that Avay and consider themhe will as certainlfind .

, y that the inferior finite and dependent is under an obligation to obey the supreme and infinite ,, ns he is certain to find that three , four , ancl seven are less than fifteen , it he will consider ancl compute those numbers ; nor can he be surer in a clear morning that the sun has risenif he will but open his eyes

, and turn them that Avay . But yet these truths being never so certain , never so clear , he may be ignorant of . either , or all of them , who will never take the pains to employ his faculties as he should toinform himself about them . — JAITES EEEDEEICE SPUEB .

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Ln ? E . —A modern philosopher has apportioned man ' s full ex « istence as follows : — Seven years in childhood ' s sport and play— 7 Seven years in school from day to day—1-1 Seven years at a trade or college life—21 Seven years to find a place and a wife—28 Seven years to pleasure ' s follies given—35 Seven years bbusiness hardly driven—42

y Seven years for some a wild goose chase—49 Seven years for wealth , a bootless race—56 Seven years for hoarding for your heir—G 3 Seven years in weakness spent and care—70 Then die and go—you sliould know AA'here ! WITH a double vigilance should Ave watch our actions , when . AVO reflect that good and bad ones are never childless ; and that

in both eases , the offspring goes beyond the parent—every good begetting a better , every bad a worse . CA . 1 A . -MITY never leaves us Avhove ifc finds us ; ifc either softens or hardens the heart of its victim .