Getting Acquainted With One Another.

meetings without work could hardly be made profitable or attractive . This is not an uncommon opinion among a large class of Masons , and accounts for many vacant seats usually at stated meetings . Such brethren evidently do not understand and appreciate the full import and purpose of Freemasonry . There are many important matters requiring thc attention of lodges beside the making of Masons , and the brethren who take an

interest in them never find stated meetings dull and uninteresting . They realise that the prosperity of lodge and the good of Masonry within its jurisdiction depends upon a careful and intelligent consideration of its business affairs . They arc always on hand to attend lo this most important duty . If there was but little business to transact , as is often the case , especially in small lodges ,

an hour can be spent pleasantly and prohtably under the head of— " Good of the Order . " There are many ways in which this can be done . One of these , which we have seen tried with good effect , is to have some brother , appointed at the previous meeting , prepare and read a short paper on a Masonic subject , of his own selection , to be followed by comments and criticism by the brethren . It will not only create great interest among the brethren , but will add greatly to their fund of Masonic knowledge , and thus increase the usefulness ol many in the lodge who before were only silent members .

There are many other ways to interest and entertain the members which an intelligent Worshipful Master will find always at his command . Music , recitations , and schools for instruction may be suggested . Much depends on circumstances and surroundings , but the proper method will readily suggest itself . When other resources have been exhausted , there is always left the one of trying to get acquainted with one another . Let the lodge be

" called off " ( informally ) and have a social time , while all strangers are introduced and the warm grasp of fraternal recognition given . Bring the members thus into closer companionship and make them feel that they are indeed " Brothers of the mystic tie , " and are recognised and honoured as such . It will bring the rarely-attending members oftener to the lodge room and influence them to become . more active in the work of the lodge .

It may not be inaporopriate in this connection to speak of another class of Masons , who very seldom , if ever , attend meetings of their lodge . They appear to be willing to let others transact its business and do all the work so long as they are left free to attend on festive occasions or at any other time when it may please them to do so . They seem impressed with the

idea that their connection with Masonry is solely for their own amusement and enjoyment . So far as duties or obligations rest on them , they give but little thought or attention . They do not seem to realise the fact that if all were as indifferent as themselves there would soon be no lodge and but very little Masonry .

Many of this same class are ambitious to be known as " High Masons , and go on taking degrees so long as they can lind any in sight ahead of them that have any relation to Masonry , by name or otherwise , until they have captured the entire list . As a rule their interest in thc lodge and in time-honoured Ancient Craft Masonry decreases in geometrical progression

with each additional degree , until it becomes so infinitesimal as to be invisible to the naked eye . The insignia ol their rank , however , is visible . to the eyes of all , prominently displayed on watchguard and lapel , and their Masonic ambition is fully satisfied . It is , perhaps , just as well that way as any other . There is no law of compulsion in Masonry to make it different . —Masonic Advocate .

An Address.

AN ADDRESS .

I he following address was given by R . W . M ., Bro . J . D . B . Gribble , at the banquet of Lodge Morland , No . 569 ( S . C ) , Secundcrabad , on the occasion of the raising of Bro . Baron J . V . Rosenberg , March 25 th , 1 S 93 : LIGHT .

It is our usual custom to propose the health of a newly-raised brother . I have peculiar plea-ure in performing this task on the present occasion , on account of the close ties that connect Brother R . with myself . Believing as I most thoroughly do in the principles of Freemasonry , it is always a satisfaction to see wilh each new admission our circle spreading wider and wider , and you can imagine , therefore , that it is a special satisfaction to me

to have been the means of giving Light to a member of my own family . When proposing a newly-raised brother ' s health , it has always bcen my custom to address to him a few words regarding his new duties , and I think on the present occasion I cannot do better than choose the subject of Light . We are told in our volume of Sacred Law that in the beginning was the Word , and the word was God . Wc are told further on that in Him is the

Light of the World . VVe also know from the same Sacred Book that the material light of the world , the sun , thc moon , and the stars , wcre created on the fourth day . But the Light that is God has existed from all time . It follows , therefore , that there are two kinds of light—thc Divine light and the material light . Hence , il has always been the custom not only in FYeemasbnryl but also in all ancient mystic rites , such as those of

Egypt and of . Persia , to admit candidates in a state of darkness , and only after they have been properly instructed ; in other words , been illuminated with the Divine light to restore them to the blessings of material light . Their attention is then first attracted to our three greater lights—the Volume of Holy Law , the square and the compasses , and after that only the lesser lights—the sun , the moon , and the Master of the lodge . Now , brethren ,

what we should strive for is a growth in the Divine light . This we can only do by following out the three great principles of Freemasonry—Brotherl y Love , Charity , and Truth . These principles have bcen fully illustrated and explained in the three Degrees which have been bestowed upon our brother , and it now remains for him to make them a part and a portion of his dailylife . Regarding brotherly love , I would remind him that as the square is used

to test the angles of stones and buildings , so thc test which he should applyto his own conduct is to put himself in the other ' s place , and to ask the question : How should I like so and so to do or say to me what 1 now propose to do or say to him . As regards Charity , I would point out that this word does not only mean the material virtue of almsgiving and relief ; these are merely the outward and visible sign of the real Charity that is

within . 1 his Charity , brethren , should begin at home , and consists of raising ourselves to that standard which is laid down in our volume of Sacred Law , to the exercise of the Charity that thinketh no evil , that is not puffed up , that hopeth all things , believeth all things , that sul'fereth long and is kind , that rejoiceth not in thc iniquity but rejoiceth in thc truth . How much of the higher Charity is it that we possess , my brethren ' . ' Alas , I fear but very little ! Every day wc fall short in some respects of the

An Address.

great Ideal that is set before us , and it is only therefore by self-improvement that we can hope to rise . In the words of the great poet , who only a short time ago " crossed the Bar : " — I hold it truth with him who sings To one clear harp in various tones . That men may rise on stepping stones Of their dead selves to higher things !

And now , brethren , but one last word regarding the third great princi ple Truth . We should be true hot only to Others , but ; ' above all , to ourselves . True to our obligations , true to the lessons we have learnt , andtrue to the principles we profess . I would . say to our newly-raised brother as , indeed I would say to each of you here :

To thine own self be true And it must follow as the night the day Thou canst not then be false to any man ! It is in ' this way that our brother will be able to gain more of that divine light which will enable him to shine forth as a credit and ornament of our ancient Order . —Indian Masonic Review .

Grand Lodge Of Scotland.

GRAND LODGE OF SCOTLAND .

The proceedings ol the Grand Lodge of Scotland from February , 1893 , to January , 1894 , judging from No . 1 , recently issued , will make a very interesting and bulky volume , as the first instalment runs lo 120 pages . - Bro . D . Murray Lyon , the efficient Grand Secretary , is the Editor , and is " quite at home " at that sort of work . As the Historian of the Scottish Craft , his name and fame are widespread , hence whatever emanates from

his pen is certain to be carefully read , and eagerly welcomed withal . The particulars afforded of the various Committee meetings , and also ol the assemblies of Grand Lodge , are ably described , and the complete roll of members of Grand Lodge , as a compilation , is not only most useful , but must have necessitated a deal of labour , as also a full list of the various Provincial Grand Lodges at home and abroad . . .

The success of the Grand Lodge has been something phenomenal of late year" ; , and we hope ere long Bro . Lyon will see his way clear not only to recommend a considerable increase of the minimum initiation fee , but also to require that a moderate annual subscription be paid by every member of a Scottish lodge , according to the almost invariable custom throughout the Universe .

A large admission fee and a moderate annual subscription are the two financial prerequisites of most well-governed Grand Lodges , and now that the Grand Lodge of Scotland is so prosperous , the time appears to have come to reconsider the financial arrangements of that ancient and respected organisation .

Innovations.

INNOVATIONS .

The closing years of the 19 th century are Wonderfully prolific * in the production of secret , or semi-secret societies , all patterned primarily or secondarily after our ancient institution that has survived the storms of many centuries . With the multiplication of " orders" comes a tendency to make innovations upon the ancient usages , customs , and land-marks of

our FYaternity —here a little and there a little . Let me warn you , brethren , against such insidious innovations , and caution you to resist them , now and forever . FYeemasonry has existed from time immemorial because it has been a law unto itself . Its principles and precepts arc well known to those who seek for light . They must be preserved in all their integrity and purity .

If Freemasons desire to attach themselves to modern " Orders " tbey are free to do so , but they must not attempt to introduce any modern or so-called " improved methods " into our Fraternity . Freemasonry does not proselyte . Whoever seeks and obtains its rights and privileges must conform with its ancient usages and customs , lt solicits no man . Those who

desire its privileges must seek them of their own free will and accord . Such as attain them , voluntarily pledge themselves to keep , support , maintain , and abide by the rules , regulations , and edicts of the Grand Lodge . There can be no mental reservation . The pledge must be free , voluntary , absolute and unconditional .

Within a tyled lodge no practice is permitted or designation allowed that is not Masonic -hence any person presenting himself for admission bearin } , any emblem , badge , or designation of a society , order , or association not recognised as Masonic , should be denied admission unless such badge 01 designation shall be removed or concealed . —Grand Master Africa , Penn .

F . J . BI ' GUK CI . AVEI .. —A well-known FVench writer and brother , but of whom not much is known apparently beyond his literary productions . ' * 'He issued , Klo-ss tells us , ' in 1843 , at Paris , " Historic Plttoresque de la Franche Maconnerie , etc ., an interesting work , though not altogether reliable , as he has sacrifice' ! accuracy to theory , and history to effect . Kloss also informs us that , in 1844 , " edited " Almanach Pittoresque Universal de la Franche Maconnerie . " '' '' * was also W . M . of the Lodge " Emeth , " and pronounced a discourse on thc 3 rd and

of November , 1824 , on the occasion of the death of H . M . Louis XVIIL . the succession of Charles X . This was published , according to Kloss , '" 1824 . He also , together with a " Frl-re Caille , " seems to have put oat " Les Meneurs du Grand Orient judges d ' apriis leurs GJuvres , " etc ., WJ | "C _; though without date , is said to be printed in the " Annates , etc ., des Pa ) s Bas , " vol . vi . He also edited the " Revue Historique , Scientifique et Morale de la Franche Maconnerie" ( Paris . 1810 . 1811 * 1 . according to Kloss , in six par's *

meant to be a French continuation of the " Annales des Pays Bas . " Mackey , «*•< deals with him only in his " Supplement , " says that he also , in 1844 , was th * ¦*** * £ . s of " Histoire Pittoresque des Religions , etc ., de tous les Peuples du Monde . " " ]?„ does not mention this work , neither does he record the Masonic journal , " Grand Orient , " or " Orient , " which Mackey says he ) also edited in 1844- . are inclined to think that there is a little confusion about dates , though we con to great difficulty in finding out much about him . Clavel , in his " His of he

Pittoresque , " gives us a full account ^ a quarrel had with the Grand O ol France , in or about 1826 , and of the sentence of exclusion passed upon and others ; but it is one of those squabbles which are a discredit to Freemaso Jj and certainly will not interest our readers . Indeed , it is nothing but a < * o between the Grand Orient and the Rite Ecossais , of which Clavel see ™ y *? irc been a warm supporter . His fame as a Masonic writer rests upon his '«" Pittoresque . "—Kenning's Cyclopadia of Freemasonry .