Weak Or Waning Lodges.

that the Lodge ' s welfare was of paramount importance , and that " its turn " to prosperity or poverty were hanging in the balance . Another reason for much general weakness is that there are too many Lodges within a given area . In the country , Freemasons travel ten , twenty or even forty miles to attend Lodge , and are regularly in their places . In

cities and their suburbs they are irregular , even when living within a mile or two of the Lodge doors , and the reason is that there are far too many Lodges and too frequent functions . We recently published some interesting particulars of Lodges in San Francisco , holding thousands of members on their Register , while the Lodges are fewer in number in that great city than in the

smallest Australasian centres . In many other cases in these colonies Charters have been granted for boom centres which are now almost forsaken , and through these small Lodges cantankerous , tactless and objectionable persons are advanced to important offices , and these Lodges are the means sought for advancement by many men who elsewhere would not have even a

remote chance of filling the high office of Worshipful Master . Amalgamation of such Lodges would be one method of improvement , but these amalgamations are hindered by the personal interests of members who desire advancement instead of being looked at from the broader platform of the Craft's best interests .

We take for another instance the South Australian Lodges , St . John ' s , St . James , and Wooroora , meeting at Auburn , Saddleworth , and Riverton respectively . These towns are situated in what we might call a triangle ; Auburn seventy-five miles from Adelaide afc the apex ; Saddleworth sixtyeight miles at tho right , and Riverton sixty-three miles at the left of the base .

Each Lodge numbers some twenty members , and all are and for some time past have been "in recess , " members not attending either of them to render working effective or pleasurable . The original Charters for the three Lodges were granted before autonomy in Masonic matters was achieved in South Australia , and we venture fche opinion that otherwise Warrants would not have

been procured from the Grand Lodge of the territory ; but it is not outside of the province of the Board of General Purposes to depute its Inspector of Lodges fco visit these places to have emergency meetings called , the position thoroughly discussed , and then to call for a report to the Board . Surely in a country district the distance of twelve miles from nearest to furthest Lodge

is not insurmountable , and taking Saddleworth , one of these Lodges in recess , as a centre , seven miles from Auburn and four from Riverton , a Lodge formed out of these three towns could well exist with credit to the Craft and satisfaction to all . Doubtless in the other two cases mentioned some members of each Lodge , as usual in country districts , live a few miles

outside of each town , but we feel sure that the gain to the larger number of Brethren would induce them to make some sacrifice for the benefit of the Craft . If insuperable difficulties as to the fusion of the three Lodges into one , meeting at one place , present themselves , doubtless it could be arranged to have meetings held with regular alternations at each place ,

but in any case is behoves the executive to exercise the powers conferred on them by the Constitution , and to recommend such action to Grand Lodge as it deems necessary or advantageous to the welfare of the Craft . And in the case under review perhaps the Board , now newly constituted , will endeavour to awaken the interest we fear is only too fast waning

over these Lodges in particular ; doubtless some of their members would readily extend hospitality to members of thc Board if any could be induced to make a series of special visits , and perhaps the Board might arrange to pay rail fares of any who would go up for a night a month until matters regained a proper standing . — " Masonry . "

Masonry's Objects And Ends.

MASONRY'S OBJECTS AND ENDS .

r I iHE objects and ends of Freemasonry have been fruitful themes of - * - discussion in the past , and ever and anon they confront us at the present , and it is not beyond the bounds of reason to believe that they will engross the attention of all well-informed Masons while time lasts . They are subjects so far-reaching in their aims and purposes that we cannot thrust them aside as unworthy of our attention . We may not , and perhaps never

will , be able to solve the mystery which surrounds them to our own satisfaction , or that of others - , nevertheless we must give a respectful consideration . As Masons we must be able to give a reason for the faith that is in us . We have our theories as to what Masonry is and the lessons it inculcates , and from this it is clear to infer that we have our ideas , also , as to the objects

and ends to be accomplished by it . If it be true that we have never entered upon the investigation of these things , and that our highest conception of Freemasonry is that its beauties , powers , lessons , fruits , good effects

purposes , objects , and ends arc , one and all , to bo found in the ceremonies of initiation , and the gratification to bo derived from the conferring of tho several degrees ; if , indeed , our apprehension of the great truths which underlie and form its foundations have never risen above this one idea which

is so superficial m its character as not to be worthy of notice ; then it may be well said of us that we have not yet learned the alphabet of the mysteries of Freemasonry . In this brief outline our thoughts can only be suggestive , and these

jottings by the wayside are designed to point out the footprints which Freemasonry has left us , to show that the guide-boards mark the way , and that in these footprints and on these finger boards are written for our instruction ancl guidance these words : "This is the way—walk yo in it . "

In every department of life we are always pupils , and our school-days will never end if we would make progress in the science upon whose study we have entered .

Masonry's Objects And Ends.

Freemasonry is not mado up of forms and ceremonies ; it " is a great moral science , and the only way for us to find out what it is is to study its objects and its ends . What is needed on these grand themes , and that which every one must have who would grasp these sublime subjects and put

into practice the lessons to be drawn from them , in everyday life , is light and the place to obtain this light is in this school of science . We shall have lived to no purpose at all in this world unless we find out to a good degree , at least , the objects and ends of it .

It is not so much our purpose to discover , to you , Brethren , what these objects are , or what this end is , but the rather to present the subjects for your own investigation . These subjects present to the mind of the Masonio student thoughts for study . The pure gold is not found on the surface ; it is wrapped up in the quartz , or imbedded deep in the earth , and he who

would secure it must go down into the mine and dig for it . He must learn where and how to find it and then use the pick to get it . It is by close application of the mind to any subject that we gain a knowledge of it ; and just so it is with the student of Masonry ; he must give the best powers of his mind to the investigation of it , if he would arrive at a correct understanding thereof .

There is too much surface work about those who enter upon the study of Masonry , and not enough investigation . The outside trappings dazzle for a time the ordinary mind , and it gets no further than the rude scaffoldingsand when the idle curiosity has been satisfied , it turns away from them with a feeling of disappointment . We linger in the outer porch—never dreaming that the full glory only is revealed to those who enter the holy of holies . We

grasp the shadow , and for a time press this to our hearts with fond deli ght , but utterly fail to get hold of the substance , and thus weary of vain surroundings , because we sought not aright , we turn aside and ask for something new . The old methods become irksome , and we discard them for that which will dazzle the eye or tickle the fancy . Israel grew restive under the Theocratic government , sought a change , and hence asked for a king , that they might be like the nations round about them .

Freemasonry differs from any other institution . It hag its own laws , customs , usages , symbols , signs , secrets , and modes of recognition , and these are the same the world over , and they cannot be improved on , nor will its teachings admit of their being tampered with . How much better , then , to

study these , and learn their meaning and uses ; how much better , then , to try to find the objects and ends of Freemasonry , and live for some noble purpose , than to abandon what we have begun , and try to improve on that which is a perfect system of morals within itself 1

We are not left to ourselves to grope our way in darkness . That great light which lighteth every man that cometh into the world is to be the rule and guide of our faith . We are not left to guide the vessel in which we have taken passage alone . The book of the law is our chart and compass . This is our great log-book , and by this we are to take all our bearings and make our soundings , for " the entrance of this word giveth light . " If we walk by

this light the way will be made plain for our footsteps , and it will lead us to know and understand the objects and ends which are set before us . As Masons we must live to some purpose . We cannot afford to squander our time , and waste our opportunities by sitting still . Let us ask ourselves the questions , What does our Masonry teach us are the objects for which we are to search ? What does it teach us as to the ends we are to strive to

attain ? What does it hold out to us as the prize for which we are to run ? Is our Masonry a mere toy with which we may amuse ourselves ? Is it a mere bubble floating upon the surface , liable to be swept away by the first adverse wind which blows ? Is there nothing about it to fit us for the stern realities of life ? Has it no features which can be applied to practical life ? If such it be , then we have need to be instructed in its first rudimentswe have need to be taught for the first time its objects and ends .

True Masonry has an ear open to the cry of distress . True Masonry has a hand always stretched forth to bear relief to the needy . It visits the sick , gives water to the thirsty , bread to the hungry , is eyes to the blind , feet to the lame , ears to the deaf , ministers to those who are in prison , and visits the fatherless and the widows , and with a loving hand supplies their every want .

True Masonry has life , and gives life and joy to all that are in the house . It makes the man who is the possessor of it seek out opportunities of doing good , thus illustrating in everyday life the great , principles which he professes , and constitutes him a power for good wherever his lot is cast . It is in the practice of its tenets that its most beautiful features are brought out , and exhibited in their true light , and its force in moulding , strengthening ,

and upholding the tone of society is seen and felt by all who are brought under its benign influence . It teaches reverence for , and implicit trust in God , and leads the true Mason never to engage in any important undertaking without first asking God ' s blessing on the business in which he is about to engage . A business in which we cannot invoke the Divine presence and blessing is contrary to the true principles of Freemasonry , and should therefore be avoided by all those who are lovers of the sublime art .

The rule and guide of a Mason ' s faith is the Bible , without the presence of which no Lodge can be opened , nor degrees conferred . It is that part of the furniture of a Lodge which is indispensable to its work , and from ifc alone can we learn what our duty is to God , our neighbours and ourselves . It is from this book we learn the great lessons which should govern us in all

our transactions with our fellows : " As ye would that men should do to you , do ye even so to them . " This book constitutes us our Brother ' s keeper in such a sense that we cannot escape the responsibility for the influence which our walk and conversation exert over him , nor can we by any possible means excuse ourselves from the evil which is entailed upon him by our example . We are creatures of example , and what others see us do , or fail to