Symbols.

The hoodwink leads us into another branch of thought . Though physically unable to behold what is taking place around us , we are to be made aware that he who holds our hand is onr friend , and that as long as we follow his leading no danger can possibl y occur to us . We must trust

him as snch . Under his guidance we will be led into that which is for our greatest good . For the time being tho guide is not only a leader but a controller of our actions . We are not always our own guide . Many times we are blind to our best interests , but tbe kind counsel of a trusted

friend , if properly followed , will lead to the enhancement of our welfare . Tho child follows tho direction of parents , the soldier the command of his general , the Christian the commands or mysterious directions of his God , none knowing the result of his passage through tbe dark and myste

rious path , but a faithful adherence to this leadership is best for the follower . If at any time during these leadings the follower were to claim the light , and assert what he might consider his prerogative , the result might be disastrous to his best interest . A wise follower , therefore ,

considers , My guide is in the full enjoyment of the light and resv . Ua to which he wishes to bring me ; I will , therefore , follow , and in due time all that he now enjoys will be mine . " It is not always best for ns to know the reason of onr blindness , but in due time there comes a revelation of

all the reasons of these mysterious things . The cable-tow properly signifies to draw , or lead . At first it seems to have been used as a means of drawing or controlling , and may symbolize the binding covenant by which Masons are united and while it reminds us of the

passage , " I drew with the cords of a man , with bands of love , " —Hosea xi . 4 , it may not be drawn therefrom . Had there been a refusal upon the part of the candidate to submit to any of the forms of initiation it would have been easy to have led him away .

Combined , the last two symbols are those of secrecy , and involve the thought that all the candidate is now to learn of Freemasonry is to be secretly kept in his heart , and that all things Masonically committed to his mental care are to be as inviolable as if only within bis own breast . They

both teach , also , that during this period of time he is altogether in the hands of others , to whom for the time being he has entirely committed himself , having surrendered his will and rights ; and having thus committed these important matters they will be returned to him in their full value ,

so soon as he has become united to the Brotherhood by the tie that binds them together . He is not to forget " that through life he is many times led by circumstances , and

sometimes by a kind special providence , in paths he knows not , and that in such circumstances be is quietly to submit until the time comes for the development of the reasons of the leading-.

The door of the Lodge signifies asking for entrance into a state of mind or knowledge which we do not possess . Ask and ye shall receive ; seek and yo shall find ; knock and it shall be opened unto you , " for all within a door are thought to be in possession of certain comforts which are

desirable to him without ; but a total stranger , having no right to any of these comforts , cannot expect to gain admittance ; but his guide , a friend , who has access to the household and a right to its privileges , and whose knock is understood and who will vouch for the fidelity of bis friend , has

the ri ght of introducing and extending the hospitality of the home . The door cannot be opened except by the door keeper , at the order of the leader of the bouse , and then only at the call or knock of one fully authorized to demand admittance , hence is a perfect barrier to any one

not acquainted with the rules of the home . It signifies obstructions in the pathway of the traveller , who is upon a r ° Mhed ged in by impassable and immovable barriers , and jyho finds his only means of exit from his snrroundinrrs through a movable barrier which , though thoroughly

secured , has a means of removing with the only requirement of asking . It teaches , that all through life there are a . mers in the way of progress , which can only be removed

" y patience , industry , perseverance and faith ; that though we may manv times be surrounded by barriers which seem w 1 ? T Slble and immovable > yefc to the faithful ones there ill always be provided some avenue of escape , and that

f ugn we ma 7 he unable to discover the means of delivery rom our enthralment , a kind friend may be near at hand alw ^ 8 ld " Sometimcs fl « man help fails , but God is rl ^ - ^ J 381 ^ to help , requiring only our trust and confluence in Him . ¦ Music in its enlivening power will always give confi .

Symbols.

deuce , even in the darkest hour of man's adversity . It will drive away the clouds of gloom and despair . When fear , in any surroundings , has seized a man , the charms of music will quiet it and inspire confidence . If led by cords and in blindness , if fear takes hold of the heart , it dispels ,

and warns him that there is no approach of danger . Under its inspiring influence he is always ready to proceed . It is , in subdued tones , tho attendant of sorrow ; in louder accents the companion of joy . It teaches that all through life there should be cheerfulness and joy in the heart , a

looking upon tho bright side of life and casting away tho gloom , and that however dark the future , no man shonld give way to dismal forebodings . Looking upon the bright or musical side will furnish joy and happiness to many a life , when otherwise it would be continual sorrow . —Voice of Masonry .

Correspondence.

CORRESPONDENCE .

We do not hold ourselves responsible for the opinions of our Cor . respondents . All Letters must bear the name ami address of the Writer , not necessarily for publication , but as a guarantee of good faith . We cannot undertake to return rejected communications , — : o : — SUMMER FREEMASONRY .

To the Editor of the FREEMASON ' CHRONICLE . DEAR SIR AND BROTHER , —Permit me to suggest , with reference to the letter yoa published from " RUSTICUS " ia your issue of the 12 th instant , that if the Lodge of which he is a member converted their banqnet into a light snpper , having previously arranged that the regular business of the Lodge should be contracted within the

narrowest limits consistent with order and propriety , the two or three hour's enjoyment of the fresh air during the approaching summer season would become an agreeable possibility , while the period thus occupied might be still further extended if the speeches wero dispensed with altogether . I feel that , in offering this suggestion , T may be proposing a course which tbe sticklers for routine proceedings will object to , or whioh , having regard to the Lodge arrangements

and other cirenmstances , such as distance to bo travelled out and borne again , tbe train or omnibus service , & o , & c , may not be found suitable , but as your correspondent states none of these particulars , ho must take my proposition for what it is worth . At all events , from what he says as to the experiment having been successfully tried in one form , I imagine there should be no great difficulty in combining

duty and pleasure in such a manner as to satisfy each without detriment to either . Faithfully and fraternally yours , X . Y . Z .

THE OLD STORY , WITH ADDITIONAL DEMONSTRATIONS . To the Editor of the FREEMASON ' S CHRONICLE .

DEAR SIR AND BROTHER , —Your number of 8 th March contains two American articles , the first is headed "The Old and the New , " in which the writer says : — " When Christ came the religion of the Pharisees was overrunning the Jewish Empire . As wild poisonous vines will take possession

of a noble fruit tree , and will year after year make the tree ' s blossom and leaves and fruit grow less and less , so as to make room everywhere for tbe luxuriant but sickening verdure of the usurper , so the simple truths of religion are often silently approached and entwined and strangled by creeping plants whose blossoms yield no fruit and whose leaves are full of poison . Thus the valuable

doctrines which had beautifully grown in the times between Moses and Isaiah had at last become entangled with the weeds of Pharisaism , and what had been a garden was becoming a wilderness . This was the crisis which called into new life the ' repentance ' of John nnd the ' regeneration' of Jesus , and all that eloquence which overflowed from the Sermon on the Mount into the Gospels and letters of the

Apostles , " & c . The above nonsensical remarks would have been in tho right place if introduced into a sermon , or if written for a purely Christian paper . But these notions are entirely out of place in a Masonio paper . For what have we , as Masons , to do with either Christianity or Phariseeism ? and who is able to decide whether Christianity or

1 'hariseeism is the true religion ? or whether either of them is a trne religion ? If Masonry means a union of the good and true of all religions , then I maintain that it is simply impertinent , on the p . irfc of any Mason either to magnify his own creed , or to depTeciv . te the creed of another , either in a Lodge , or in a Masonic paper . If Phariseeism is a tree filled with nothing but " sickening verdure and

poisonous leaves , " then Jews should never have been permitted to get into a Masonic Lodge ; and if , on the other hand , there are good and true men among the followers of the Pharisees , then the Pharisee tree cannot be altogether covered "with sickening verdnre and poisonous leaves . " I believe Phariseeism is not without faults , but who can point out a religious-ism that is free from faults . But if the writer of this nonsense had read , in the October number 1868 of