Freemasonry—Its Objects, Influence, And Benefits.

Hence arises not only a symbolic language , but also a symbolic usage of working tools and materials peculiar to the building art , as well as a performance of symbolic customs aud ceremonies . This symbolic architecture is * a representation of

the spirit of Masonry which thus speaks to us , not in words , but in forms and figures . In these forms and figures the spirit appears to our view visibly embodied—we not only hear it , but see it . The use of the technical language , implements , and

materials of Operative Masonry , inexhaustible in their moral application , expresses strongly and forcibly the active moral tendency of the society . The great truths of Masonry lie concealed beneath ingenious symbols , and call not merely for

acknoAVledgment but for practice—for acknowledgment through practice . The given interpretation of the symbols is always merely a suggestion , and constantly leaves room for further reflection and for the discovery of new applications . The thorough

comprehension of the symbols unites the initiated and constitutes a bond of union , continually drawino- them closer to one another . At the same time

this symbolic language is intelligible to men of every tongue , and is consequently a means of uniting men of all countries and languages . Thus Symbolic Architecture expresses the two chief objects of the Masonic fraternity—the moral

culture and the union of mankind . The place where this symbolic architecture is practised is "the lodge ; " and the lodge is the living union of the body and soul of Freemasonry . —Scottish Freemasons' Maciaainc .

Genius.

GENIUS .

" Sir , j'our genius is great , but your knowledge is small , " was , on a certain occasion , the retort wherewith Dr . Johnson silenced the witty , but somewhat shallow , Oliver Goldsmith , aud it shows that the great moralist had a very clear notion of

talent , which , it must be observed , is not noAV so prevalent as might be desired . How often do we bear an individual spoken of as being clever , when learned would be the more correct term , and this not only among the lower orders , but also in

" educated circles , " as they are called . There exist many conventional opinions as to the habits and distinctions of talented people , such , for example , that clever boys don't become clever men ; that geniuses are idle naturally , or inclined to irregular modes of life ; which ideas are all of

them held by different classes , and into the foundation of which we now purpose inquiring . In the first place , as to the boyhood of great men , it is to be remarked that , as a rule , their juvenile actions are not taken much notice of

until after occurrences have rendered them famous , so that but little reliance can be put upon the accounts usually given to the public on this point , Avhich take their character rather from the standpoint from which they are viewed than from the

actual facts of the case . The intellectual nature , probably , cannot be altered , although experience teaches the manner of controlling -the mental powers , and causing them to operate in certain channels , whereas , in the child , they usually have

free range ; hence Ave should not be astonished to hear that a humourist displayed his powers from a very early age , though it would not , probably , be the case with a moralist , the former being what we should call a talented man , the latter , a learned one . The foundations of learning must be laid

in youth aud , if a lad is diligently studious , he is likely to be in his intervals of labour somewhat pre-occupied , or apparently " dull , " the fact of the matter being that , for the time , the mental powers are busy within digesting the information acquired

from Avithout , into a nucleus from which , in after years , there will emanate indications of the stock of knoAvledge laid up in the memory , ancl developed into new and extended forms by the reasoning faculties . It is not very easy to decide

how far erudition actually may serve in the stead of genius , but it is certain that it will do so to some extent . Genius , properly speaking , appears to be a power of originating something in the mind quite independent of any outward assistance ,

but merely by force of imagination and internal reasoning ; but the term is applied commonly Avith a much wider signification , as , for instance , to one Avho has a quick mode of acquiring knowledge , or a great aptitude for cWeloping , to the fullest extent , the ideas emanating from other individuals .

Now , it is evident , that thorough originality must be self-existant , not admitting of beingacquired ; hence it will be as likely to SIIOAV forth in the boy as in the man , although it will be somewhat kept back by timidity or bashfulness ;

whereas , ou the other hand , that Avhich may in the world pass for originality , being but a fuller development of something acquired for a rearrangement of ideas impressed from without ,