Installation Of New Grand Master Of France .

INSTALLATION OF NEW GRAND MASTER OF FRANCE .

LONDON , SATURDAY , EEBBUART 15 , 1862 .

Marshal Magnan , the new Grand Master of Ereeniasons , ivas inaugurated this evening with extraordinary pomp , at the Central Lodge , in the Bue Cadet . "Whatever dissent may exist in the Craft , tonnching the manner of his appointment—and it is notorious that there does exist a great deal—nothing

but harmony was apparent on the face of that day's proceedings . No Grand Master elected in the usual way by the voice of the brethren was ever received by a more numerous meeting , or with greater applause , than the Marshal of Erance , who by the sie volo sie jiibeo of the Emperor presented himself to-day to rule

over the Erench Ereemasons . The grand hall being laid out for the banquet , the Installation took place in the minor temple , which , though a very large room , was toofsmall to contain all the brethren who sought an entrance . The ante-rooms were painfully crowded during the whole of the ceremony . About 400 sat

down to a splendid banquet . Marshal Magnan took occasion to say in the course of the evening that he meant to enforce unity in French Ereemasonry , and that all dissenting lodges ivould be dissolved . In proposing the Emperor ' s health he averred as an existing factwhat the great King of Prussia had onl

, y suggested as an hypothetical idea , that not a cannon could be fired in Europe without the consent of Erance . At dessert the new G . M . walked round the tables and shook hands vigorously with every brother present . This adroit condescension was highly successfuland many who lament the origin of the

Mar-, shal's Masonic power are of opinion that his agreeable manners and fair professions of an intention to carry out the rules of the Craft as sincerely as if he hacl been elevated by the voice of the community , will make him very popular .

Light.

LIGHT .

( Continued from page 65 . ) That such were the ideas entertained hy those who Avere " Hebrews indeed " is manifested in every page of Holy writ , and St . Paul says , " God who at sundry times and in divers manners spake in time past unto the fathers by the hetshath in these last days

prop , spoken unto us by his Son—being the brightness ofhis glory , " ( Heb . c . i ., v . 1 , 2 , 3 ) . Isaiah , c . 10 , v . 17 , calls God "the light of Israel , " andc . 60 , v . 19 , "theLord shall be to thee an everlasting light , " and Habakkuk , c - iii ., v . 4 , says "his brightness was the light , " and the first part of the 1 st chapter of the Gospel of St

. John affirms that " God is light . " In Psalm esix ., 9 , David enquires , '" Wherewith shall a young man cleanse his Avay ; even by ruling himself after thy ( God's ) word , " and in v . 105 , he says , "thy word is a lantern unto my feet and a light unto path" which be briefly

my , may rendered : —How , 0 Lord , shall a young person make his character clean and clear in thy sight , and preserve his uprightness in this life ? is it by ruling himself according to the commandments ? Tes ! for thy word

serves as a lamp to guide me in a dark and dangerous world , and light my steps through slippery places ; for as Solomon says , Prov ., vi ., 23 , " the commandment is a lamp , and the law is light and reproofs of instruction are the way of life . " Again in Psalm xxvii . " The Lord is liht and

salvamy g my tion : whom then shall I fear ? Teach me thy way , 0 Lord , and lead me in the right way , because of mine enemies . I should utterly have fainted but that 1 believe verily to see the goodness of the Lord in the land of the living . " And in Psalms xlix ., speaking of the wickedhe says" he shall follow the

-, , genera tion of his fathers ; ancl shall never see light . " By light after death is meant the light of salvation , of God ' s favour in another Avorld , which the wicked will never see , but which is reserved for the righteous . The divine presence was manifested by fire or light on many occasions , as , the sacrifices of Manoah and

Elijah , the pillar of the cloud and the pillar of fire , the TJrim and Thummim and the Sheckinah . The Egyptian judges also wore breastplates on Avhich were depicted Ea , the Sun , and Thme , the Goddess of truth , representing physical and intellectual light . There is , says Bro . A . G . Mackey , a peculiarity about

the word "light " in the old Egyptian language which is well worth consideration . Among the Egyptians "the hare " was the hieroglyphic of eyes that are open , and was afterwards adopted by the priests as a symbol of the mental illumination , or mystic light which was revealed to the neophytes , in the contemplation of divine truth during the progess of their initiation ; and hence according to Champollion , the hare was also the symbol of Osiris , their chief God ; thus

showing the intimate connection which they believed to exist between the process of initiation into their sacred rites , and the contemplation of the divine nature . But the Hebrew word for hare is "Aunabat , " now this is compounded of " aur " light , and " nabat" to behold ; and therefore the word which in the Egyptian denoted " initiation" in the

HebreAVsigni-, , fied " to behold the light . " This shows the prevalence ofthe sentiment at that period that the communication of light was the prominent design ofthe mysteriesso prominent , that the one , was made the synonym of the other . Bro . Dr . Olliver , in his Theocratic Philosophy of Ereemasonry , says , Ave deriA'e Heaven

ovpavos from the Hebrew aur light ; because it is above the mountains dvpea , and hence probably sprang the opinion of Eugubinus and others , that light was the supreme empyrean or local habitation of the Deity , which always shone with surpassing splendorbecause the Eternal himself was believed to be

, the source and origin of light . In all his communications with man , light has been his constant attendant ; or in the felicitous language of David , " He clothed himself with light as with a garment . " The lights of Heaven in their order are all applied to give us conceptions of the Almihty's and to show

g power , us the glory of his kingdom , thus in Psalm 84 , the Lord is said to be a sun and a shield ; a sun to give light to his people , and a shield to defend them . The East in the morning draws all eyes thitherward , and the twilight of evening presents shadows that soon obscure- the

face of things ; hut the gradually receding gloom , as the first beams of morn appear , has the poetical effect of hope and anticipation . The heart sympathizes with the gaiety of nature , and the fears and phantoms