Objects Of Masonic Reform.

policy , and this system has been constantly in use since 1813 , so that IIOAV , the landmarks arc so obscured and have become so unintelligible , both in number and effect , that no brother Avill undertake to define IIOAV many arc in existence , to Avhat they allude , Avhether they govern the laAvs or ceremonies , or equally affect both . This state of things arises from the folly of the roA'ivalists , declaring

these rules to he as unalterable as the laws of the Modes and Persians , and the equally absurd dictum of the unionists in pretending that the landmarks are to be the same in all ages to come , Avhilst no one generation of Freemasons has passed , since the first edition of the Boole of Constitutions Avas printed , but they haA r e altered , amended , defacedor expungedany landmark found antagonistic to their

, , momentary plans . The palpable inconsistency of asserting that the landmarks are ahvays the same and yet declaring that in the Grand Lodge resides the power of enacting LIAVS and regulations for the government of the craft , and of altering , repealing , and abrogating , them , always taking care that the ancient landmarks of the order

be preserved , is an evidence 01 such overpoAvering Avisdom in its framers that , it is presumed , can be noAvhore equalled but in English Freemasonry . To jiromote the general good of society is a large , but laudable , object Avhich Freemasons , in these days , seem unable to cope Avith or entirely to overlook . Societj ^ , in general , is pretty Avell able Lo

promote its own good , and it is only one brother here and thereat A ory long inteiwals of time or space—that has the requisite knowledge , tact , abilit }' , or means , even if ho possesses the inclination , to accomplish it , but to expect every one Avho goes through the ceremony of making such a promise , to keep it aftei'Avards , is a selfevident absurdity . In the culture of the social virtues the majority

are not one Avhit more successful . To bear the reputation of being a good felloAv , or able president at a festival board , can scarcely come Avithin the scope of the social virtues , as those qualifications tend rather , toAvards the social enjoyments of the good things of this life , than to the exercise of those qualities Avhich constitute the four cardinal virtues .

" It is only in the company of the good that the real enjoyment is to be found : " any other society is hollow and heartless . You may be excited by the play of " wit , by the collision of ambitious spirits , and by the brilliant exhibition of self" confident power ; but the satisfaction ends with the scene . Ear unlike this is " the quiet confiding intercourse of sincere minds and friendly hearts , knowing , " loving , and esteeming , each other . " Before individuals make promisesin the shape of admissionseither

, , for the sake of argument , or as a pledge by Avhich they are Avilling to be bound , it is generallly considered necessary that they should have the premises , on Avhich the promise , or admission , is founded clearly defined . No one pretends to offer such a definition as to the body of masonry in Avhich it is not in the poAver of any man , or body of men , to make innovation . If the body of masonry is taken to mean