Consecration Of The Arrow Lodge, No. 2240.

bond of union among the brethren—tho very foundation of the Craft ; and it was founded on another great principle , that of their being the children of one common Father , and therefore thoy were brethren . The fruit of Brotherly Lovo was Relief . Masonry was universal amongst all civilised nations . All over the face of the earth thoy

met with members of the Royal Craft . In that vast body were men in all stations and circumstances of life ; some opulent and reared in the lap of luxury , others in humbler positions aud of narrower means . They all knew how men's circumstauces chauged . A brother was summoned hence , the wife becomes a widow" , and the children

orphans . Then came the time to practise a noble principle of their Craft . Another principle was that of Relief , and the brethren must take upon themselves the responsibility of aiding in the hour of need . A third principle of tho Craft was Truth . An upright lifo and dignity of conduct must ever bo the constant care of every Mason . All those

principles were to bo cultivated by constant contact with Him who is the source of all Love , Relief , and Truth . Tho Consecrating Officer then followed with an invocation , after which the Chaplain read the appointed portions of Scripture , and the chief items in the consecration ceremony were performed by Bro . Homfray , in strewing

corn—the emblem of plenty ; in pouring wine—the emblem of joy ; in pouring oil—the emblem of unity ; and in sprinkling salt—the emblem of friendship . Bro . Williams was then installed as the first Worshipful Master of tho now Lodgo , and the latter then subsequently invested his Officers , as follow : —Bros . Tidd-Pratt S . W .,

Mitchell J . W ., Parker Treasurer , Charlesworth Secretary , Williams S . D ., Sbeather J . D ., Cuthbert I . G ., and Evans Tyler . Thirteen new members were proposed for initiation aud joining . After the cere . mony a banquet was held at the Burton House Hotel , Bro . Williams W . M . presiding . The loyal toasts were given by the W . M ., aud

Bro . T . Smith proposed tho M . W . the Earl of Carnarvon Pro G . M ., the R . W . tho Earl of Lathom D . G . M ., and Officers of tho Grand Lodge , Present and Past , coupled with the name of Bro . Venables D . P . G . M . Salop . Bro . Venables , in reply , said he believed every Mason would fervently re-echo the words of Lord Lathom in the

Grand Lodge last evening , with reference to their illustrious brother the Crown Prince of Germany . He hoped that the newly-formed Lodge would , like the river from which it took its name , go on for ever . Bro . Captain Homfray proposed the R . W . Sir Joseph Bailey , Bart ., P . G . M ., saying he highly valued the honour of being allowed

to propose that toast , for he knew he had only to mention Sir Joeeph'a name for it to be well received . He ( Captain Homfray ) had the pleasure of being present when Sir Joseph waa installed , and since that time he had always taken a great interest in the Province , and was pleased to render any assistance he could . He did not

think it was possible for any Provinco to have a better representative than Sir Joseph , or one who had the interests of Masonry more at heart . He ( the speaker ) was glad one more Lodge had been added to the Province , and trusted it would go on and prosper . The toast was drunk with cheers and musical hononrs . The

Provincial Grand Master ( Sir Joseph Bailey ) , in reply , said that living out of the Province he could not visit it so much as he could wish . He was a public man , and it was only late the night before that he knew he could attend that gathering . He was iu tho Houso of Commons tho previous clay , and the exigencies of publie lifo compelled

him to say a few words there , but by sleeping in Gloucester , he was enabled to be amongst them . He ( Sir Joseph ) wished to add his congratulations to thoso of Captain Homfray , on tho formation of the Arrow Lodge . Bro . Tidd-Pratt proposed the D . P . G . M . Bro . the Rev . Richard Evans , and Officers of the P . G . L ., presont and past . Bro .

Evans , in reponse , said Masoury was a circumscribed subject , for religion and politics being excluded , they were bound to speak of Masonry proper . Still they had a religion , for they all bowed to the Great Architect of the Universe . Ho endorsed what had been said by provions speakers as to the river Arrow , but , as a Welshman by birth ,

he thought tho namo should have been spelt Arw , which meant swift . Ho was sure tho pace at which they had commenced thoir Lodge was swift ; and , while he hoped it would not kill , he trusted they would go on and bocorno ouo of the largest ia the Province . If another Lodge was started at Bromyard they would be better represented in the Grand Lodge . Other toasts followed .

Duke Of Cornwall Lodge Of Instruction, No. 1839.

DUKE OF CORNWALL LODGE OF INSTRUCTION , No . 1839 .

rpiIE weekly meeting of this Lodge of Instruction , on Tnosclav , J- the 20 th inataut , proved : i , great suososs , upwards of oue hundred brethren attending to witness the rehearsal of the ceremonies oi Consecration and Installation , which were then uudertaken by Bro . Frederick Binckes Past Grand Sword Bearer . Tho Lodgo was opened in the threo degrees by Bro . A . -J . Dixio W . M . 453 , the

Preceptor of the Lodge , who in brief terms introduced tho Congecrating Officer to tho brethren . Bro . Binckes then assumed tho chair ; ho was supported by Bros . Dcwsnap as S . W ., Walter Martin as J . W ., W . W . Morgan as P . M ., A . J . Dixio an D . C ., Max Meudelssohn Secretary , C . Weeden I . G ., & e . Bro . Binckes proceeded with tho corcmony , and in tho regular course called upon Bro . Morgan to deliver the Oration . That brother responded , as follows : —

Brethren , —On rising to obey the call of your Consecrating Officer , and in venturing to address to you a lew words on the Nat tiro and Principles of Freemasonry , I cannot restrain tho feeliug that I am takiug upou myself a somewhat delicate task . When I look around arid see no many Craftsmen hero assembled , I am impressed with tho idea that , in a largo number of cases , there is an inner

consciousness within yon that will supply a far better definition cf Freemasonry than anything I eau hops to portray by rnez'o words . FrcemaBonry is indeed of such a peculiar character as to be almost incapable of definition ; language fails to supply tho colouring which is so essentially necessary to make tho picture anything fi ' ce uri brilliant as h might h »; . PYeoruis <> nrv \ in it-, true sense , is not a

Duke Of Cornwall Lodge Of Instruction, No. 1839.

matter which can be realised by the hand or teen by the eye of man ; neither is it a commodity which can be bought or sold as an article of commerce ; nor is it an art to be acquired at will ; it must rather be part of a man ' s nature—something which , without show or ostentation , should guide him through the iutricacies of

every-day life , and poiut out the course ho should pursue in his dealings with his fellow men . I cannot say that the peculiar system of morality which we know under tho designation of Freemasoury must be bom within us ; on the contrary , it is something which must develop itself during our lifetime , and for this reason we do

not impart its secrets to any man until auch time as ho ia capable of forming an opinion for himself , aud has lived long enough to have acquired some experience of the world . Still , I do venture to assert that unless a mau has within him tho true spirit of Masonry it is impossible for him ever to become a good

Freemason . No amount of tuition , no expenditure of wealth , no rank or influence is sufficient to seenre for him that all-important characteristic of a Craftsman which nature alone can supply , and which is perhaps best expressed in the first great principle of the Craft—Brotherly Love . A proper understanding of this one principle

would iu itself be snificiont to give a fair idea of the nature of Freemasonry , which seeks to create a unity amongst mankind , and to lead its pupils to labour for the good of eaoh other rather than for selfish or personal ends ; but it may be subdivided under various heads , each of which , in turn , becomes an important factor in

connection with the Order and serves to demonstrate its true character . First in this respect I may mention tho Liberty of Freemasonry . In all associations with the Craft the great idea of Liberty is strongly impressed on its members . No man need become a Freemason unless ho desire it : indeed , everv candidate must , of his free will and

accord , ask for a participation in its mysteries ere he can hope to be received into the Order . Even within its ranks he is at Liberty ; he can do much as ho pleases ; he can pursue his researches beyond the mysteries first disclosed to him , or he can retire from Freemasonry whenever ho likes . He freely and voluntarily offered himself as a

candidate , and freely and voluntarily he remains with us as long as he desires to continue his asssociation with the Craft . Nothing , indeed , is forced upon him ; and for this reason the Liberty of Freemasonry leads me to a consideration of another subdivision of Brotherh * Love , the principle which T will designate as Equality .

No matter what position a man may occupy in fife , or in what sphere he may movre , Freemasonry eujoins that he shall reduce himself to the common level on which all candidates are admitted to a participation in the secrets of the Order , ere he be received into our midst . He has to become a brother , not only in word but

in deed , and has to share with his fellows the triak and troubles of Freemasonry ere he can hope to partake of its benefits . In this connection I do not mean to imply a man must lower himself , socially or morally , ere he can become a Freemason j rather that there are certain general conditions to which he must adapt himself ,

so that he may realise the basis on which the Order is founded . It is not necessary for me' to tell you what these conditions are ; suffice it that the objects for which they are intended are praiseworthy , while the meaus adopted to secure them are most forcible . And what are the consequences of this spirit of equality ?

I cannot give a better illustration than ask you to look around , and consider for one moment the many and varied temperaments hero collected , bearing in mind while you do so that we are assembled for ona object , to practise—or perhaps I may hero say to receive instruction in—the principles of Freemasonry . These lead us to

regard each other a 3 equals , and enable us to meet within our Lodge on terms which are not possible outside of it , where the thousand aud ouo differences of rank , profession , politics or religion , may each or all prevent us associating with each other except upon terms of inequality . In other words , while iu tho outer world there are num .

berless inequalities to bo considered , in Freemasonry everything is based on tho principle that all men are created equal , and that in many respects that equality continues until our dying hour . Freemasonry also engenders Fraternity of the mo 3 t pronounced description among its members . Under the benign influence of our Order

all classes , all religions , all creeds , and all nations can meet , united in tho tie of Brotherhood , each striving with the other to demonstrate the good underlying the doctrines of the Craft . So much is this the case as to render it an acknowledged fact that no other human institution offers anything like equal advantages in this

regard . No doubt we havo among us men to-night who practise various forms of religion , men with varied political views , men with different idea 3 on many other subjects ; yet , as I have Baid , we can all meet ou tho common basis of Freemasonry , and not only is this possible in our especial case , but it i 3 the

same all tho world over , even amongst men of the mo 3 fc marked divergencies . Iu far oft * quarters of the globe , where Masonic Lodges aro not so numerous , men havo not the chance of choosing a Ledge to suit their particular fancy , as is possible in our great metropolis ; it i 3 no unusual thing to see a Christian and a Jew , a

Mahommedan and a Hindoo standing side by sido at tho pedestal , taking the obligation of Freemasonry , and learning its peculiar mysteries in the tongue most familiar to them , aud these same men grow up together in Freemasonry so far imbued with the spirit of brotherly lovo as to render it possible for them to act and work togother ,

forgetting for tho time tho many differences of opinion under which thoy labour . I ask , is this possible anywhere outsido Freemasonry ? Thus far I havo spoken of but one groat principle of tho Craft , aud I v . ui afraid I havo wearied you by touching upou too many of its i features . But I will bo brief in my remarks on tho other two . First

of che . iu is tho principle of Relief . Hero also a picture presents itself v / hich is ni . t to bo anrpassed by any other Institution on i earth ; not only is it impossible k > point to abetter , it is almost as

dillicult to find an equal . Freemasonry realty stands far and above everything elsa as a perfect exemplification of the truest characteristic . !! of relief . Iu tho presence of tho BroLhor who is to-d-v j . eUuL . ' as y-ut' Consecrating Officer , and who ha- * spent a