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Article NOT SO BAD AS AT FIRST SUPPOSED. ← Page 2 of 2 Article LIVERPOOL MASONIC LITERARY SOCIETY. Page 1 of 1 Ad Untitled Page 1 of 1 Article WHAT IS FREEMASONRY ? Page 1 of 2 →
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Not So Bad As At First Supposed.
John , was a blunder of the building Committee , and that when the blunder was discovered somo one waited on the Grand Secretary , and gave him to understand that they did not want to have "pork " served up in the ceremony . The symbolic hint was understood , aud the Grand Master
had the good sense to act accordingly , and after the error appeared in the Jewish press the Rabbi of the Providence , R . I ., congregation informed the Jewish editors in New York and Cincinnati that the Grand Master of Rhode Island did not use the objectionable part of the ritual .
I have , however , evidence from another source which conflicts with the above statements , viz .: Rev . Bro . Rngg , editor of the Masonic Bepository , in Providence , Rhode Island , in the last issue of his publication , makes no denial whatever about the Grand Master having uttered
the very words of the printed ritual when laying the corner stone of the Synagogue ; he admits , in a modifying manner , thafc Jews have cause to be annoyed at the frequent Christian allusions in the prayers and ritual as given in Masonic Lodges , but makes no attempt to remind
the Grand Master that be has violated good manners , and that he has broken the Golden Rule , & c , & o . Our Rev . Bro . Rugg seems to think that the duty of a pious Christian to rant and cant is of more importance than good manners or the Golden Rule ; he therefore devotes
his eloquence to reason with the Jews . He reminds them that since the Masonic revival , at least , the Christian element has predominated in Masonic Lodges , and as it is of no use to reason with pious Christians about the case in point , then , for the sake of peace , hairaony ,
ancl brotherly love , the Jew should not be too sensitive to the insults he receives in Masouic Lodges ; the Jew should be broad-minded ; and , in short , he should grin and bear with equanimity the treatment he receives from
brother Masons . Indeed , our good Bro . Rugg intimates that the Jews in Rhode Island expected that the Grand Master would lay the corner stone of their Synagogue in accordance with fcho printed ritual , and were not at all offended when tho Grand Master did so . Bro . Rugg
says : — " Thafc the Jewish brethren gathered afc thafc corner-stone laying wero not greatly troubled with tho form of words nsed in the ritnal , and the special allusions to the Saints John , [ and adds ] as ono
eminent Jew remarked in our hoariog , ' Wo know ( said tho Jew ) tbat no offence was intonded , and therefore did not feel iosalted—scarcely annoyed—by the form used in placing tho foundation stone to our Synagogue . '"
Bro . Rugg ' s testimony certainly confirms the report that was circulated in tho Jewish papers , that the corner stone was laid iu accordance wifch the printed ritual . But , on fcho other hand , my informant assured me thafc Bro .
Rugowas not , present at the laying of the said coruer-stone . Bro . Rugg mtiy therefore have got his first information from raiding the rebuke administered by the FREEMASON ' CHI'ONICM * to the so-called Masonic Grand Lods * e of Rhode
Island , and it is not all impossible that our zealous Bro . Rugg , instead of trying to ascertain as to how much truth there was in the report , took ifc at once for granted
that it was true . As he deemed ifc to be his first dut y to explain , apologise , and smooth things up , he was there led to imagine that an eminent Jew told him , " We know that no offence was intended , & c . "
On weighing the above conflicting evidence , I prefer the statement made by my Jewish correspondent . I do not know him personally , but I have heard him spoken of
highly by those who do know him , and , until otherwise proved , I shall indulge in the hope that good manners are not altogether extinct , even in the very pious Masonic Grand Lodge of Rhode Island . BOSTON , U . S ., 28 th March 1890 .
Liverpool Masonic Literary Society.
LIVERPOOL MASONIC LITERARY SOCIETY .
' PHIS flourishing young Society spent a mosfc enjoyable and in-.- * - stractivo evening on Monday , 31 st ult ., afc the Adelphi Hotel , * n listening to a lecture on " Tho Symbols and Legends of Freemasonry . The lecturer ( Bro . J . Fiulay Finlayson ) was briefly introduced to the meeting by the Chairman ( Bro . J . Hawkins ) , aud for un hour riveted the attention of tho members by a descriptiou of
these symbols , which he traced from a very early period of tho World ' s existence , ilustrating his points by drawings on the blackboard . At the close of the lecture a discussion took place on several of the points brought forward , to which Bro . Fiulayson replied , and a vote of thanks to him brought the evening to a close .
Ad00503
. FUNERALS properly carried out and personally attended m London and Country , by Bro . G . A . HUTTOOT , 17 STewcastle Street , Strand , W , C . Monuments erected . Valuations made .
What Is Freemasonry ?
WHAT IS FREEMASONRY ?
An Oration , delivered by Bro . J . E . Thomas , at the Consecration of Lodge St . Alban , Adelaide . IT has been an established custom among Mason' -, upon occasions such as and similar to the p .-etcur , for > somu qualified brother to set forth iu definite aud explanatory
terms , the reasons and motives whicn have impelled fcho renewed and augmented effort made to extend the area of Masonic work , and to develop its ramifications in the world ' s field of action . Oftentimes these occasions have
been utilised for the purpose of expounding the principles ancl aims of the Graft , of elucidating aud explaining ita raison d ' etre , and maintaining its claim for very existence . And in an age when intellect and culture demand thafc every effort made to secure an individual and peculiar
existence shall at least prove the value and the utility of its claim—when the balances of incisive judgment are called into use , and are rigorously employed to weigh the virtues of every organisation demanding i * ecognition at the hands of an enlightened and discerning public—in such an
age , I say , if never before , does it become our necessity to satisfy ourselves , as well as those outside the Masonic circle , that tho Order exists for noble aims and honourable ends—that its means and appliances are commendable and satisfactory to such as are of a liberal and equitable
tendency—and that its regime and authority are of such a nature as to prove highly beneficial and productive of happy results . to those who follow its precepts in actual truth and sincerity . What then is Freemasonry and wherefore its existence ? Verily an important aud serious
question , my brethren , and for the rightful answering thereof deserving a treatment which neither the present time nor the ability of your lecturer can provide . But inasmuch as an answer is demanded , let his very inexperience for the nonce supply the necessity in part ,
leaving its more ample treatment to fcho care of able and zealous Craftsmen , who will in the near future , we trust , add their contributions to the already significant weight of testimony borne by a scholarly and studious past . Briefly and authoritatively stated , Freemasonry claims to be a
peculiar system of morality veiled in allegory and illustrated by symbols . This so far has been the recognised definition of its aims and purpose . Born in the remote past , it undoubtedly had its origin in the combination of skilled labour for the purpose of cultivating the arts of the
mechanic aud builder ; but to-day , shorn of its strictly manual and operative character by the improved and different methods whereby the knowledge and craft of the mechanical arts become disseminated , it has assumed an introspective character , in which we apply the terms and
phrases of the builder s art to tho cultivation and practice of a moral life . In this garb Masonry presents herself to the world to-day . True to the traditions of the pasfc , she makes no bold or obtrusive demand for the support of any one , until such time as a warm and admiring regard has
been first kindled in the heart * , but , woman like , once tho cowan has been transformed into the votary , she calls for constancy and the fullest exercise of faithful service . And if the service be exacting it is in the highest degree ennobling . If it be disciplinarian in its nature , are not
the very results of its training conducive to the acquirement of a glorious freedom from self—a care and a regard for the welfare of others—and a consuming desire to make such use of our natural life as to deserve the plaudits of a satisfied conscience . In that spirit lot us hope are we met
to-night—once again to re-seal our obligation and to renew our protestations of admiration for the Order of which we aro members—and this time under the inspiring guardianship of the name of England ' s great proto-martyr . Fortified as it were by his glorious example we renew our
pledges at the shrine consecrated to the lofty attainments of a manly and honourable life . Strengthened by the renown of his fidelity to all healthy aud praiseworthy aspirations we declare that we too—though surrounded by
pitfalls which are well nigh impossible fco avoid—aro desirous of acquiring the quality of true nobility . And roused by his self-denial and abnegation we declare ourselves resolved to follow a courso in which self aud
indulgence shall be resolutely annihilated ; that is , so for as weak human nature can be overcome . Aud thafc henceforth , if never before , we will endeavour to be tho moans of imparting joy and gladness to those of our fellows less happily circumstanced . Let the devout manner of his life
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Not So Bad As At First Supposed.
John , was a blunder of the building Committee , and that when the blunder was discovered somo one waited on the Grand Secretary , and gave him to understand that they did not want to have "pork " served up in the ceremony . The symbolic hint was understood , aud the Grand Master
had the good sense to act accordingly , and after the error appeared in the Jewish press the Rabbi of the Providence , R . I ., congregation informed the Jewish editors in New York and Cincinnati that the Grand Master of Rhode Island did not use the objectionable part of the ritual .
I have , however , evidence from another source which conflicts with the above statements , viz .: Rev . Bro . Rngg , editor of the Masonic Bepository , in Providence , Rhode Island , in the last issue of his publication , makes no denial whatever about the Grand Master having uttered
the very words of the printed ritual when laying the corner stone of the Synagogue ; he admits , in a modifying manner , thafc Jews have cause to be annoyed at the frequent Christian allusions in the prayers and ritual as given in Masonic Lodges , but makes no attempt to remind
the Grand Master that be has violated good manners , and that he has broken the Golden Rule , & c , & o . Our Rev . Bro . Rugg seems to think that the duty of a pious Christian to rant and cant is of more importance than good manners or the Golden Rule ; he therefore devotes
his eloquence to reason with the Jews . He reminds them that since the Masonic revival , at least , the Christian element has predominated in Masonic Lodges , and as it is of no use to reason with pious Christians about the case in point , then , for the sake of peace , hairaony ,
ancl brotherly love , the Jew should not be too sensitive to the insults he receives in Masouic Lodges ; the Jew should be broad-minded ; and , in short , he should grin and bear with equanimity the treatment he receives from
brother Masons . Indeed , our good Bro . Rugg intimates that the Jews in Rhode Island expected that the Grand Master would lay the corner stone of their Synagogue in accordance with fcho printed ritual , and were not at all offended when tho Grand Master did so . Bro . Rugg
says : — " Thafc the Jewish brethren gathered afc thafc corner-stone laying wero not greatly troubled with tho form of words nsed in the ritnal , and the special allusions to the Saints John , [ and adds ] as ono
eminent Jew remarked in our hoariog , ' Wo know ( said tho Jew ) tbat no offence was intonded , and therefore did not feel iosalted—scarcely annoyed—by the form used in placing tho foundation stone to our Synagogue . '"
Bro . Rugg ' s testimony certainly confirms the report that was circulated in tho Jewish papers , that the corner stone was laid iu accordance wifch the printed ritual . But , on fcho other hand , my informant assured me thafc Bro .
Rugowas not , present at the laying of the said coruer-stone . Bro . Rugg mtiy therefore have got his first information from raiding the rebuke administered by the FREEMASON ' CHI'ONICM * to the so-called Masonic Grand Lods * e of Rhode
Island , and it is not all impossible that our zealous Bro . Rugg , instead of trying to ascertain as to how much truth there was in the report , took ifc at once for granted
that it was true . As he deemed ifc to be his first dut y to explain , apologise , and smooth things up , he was there led to imagine that an eminent Jew told him , " We know that no offence was intended , & c . "
On weighing the above conflicting evidence , I prefer the statement made by my Jewish correspondent . I do not know him personally , but I have heard him spoken of
highly by those who do know him , and , until otherwise proved , I shall indulge in the hope that good manners are not altogether extinct , even in the very pious Masonic Grand Lodge of Rhode Island . BOSTON , U . S ., 28 th March 1890 .
Liverpool Masonic Literary Society.
LIVERPOOL MASONIC LITERARY SOCIETY .
' PHIS flourishing young Society spent a mosfc enjoyable and in-.- * - stractivo evening on Monday , 31 st ult ., afc the Adelphi Hotel , * n listening to a lecture on " Tho Symbols and Legends of Freemasonry . The lecturer ( Bro . J . Fiulay Finlayson ) was briefly introduced to the meeting by the Chairman ( Bro . J . Hawkins ) , aud for un hour riveted the attention of tho members by a descriptiou of
these symbols , which he traced from a very early period of tho World ' s existence , ilustrating his points by drawings on the blackboard . At the close of the lecture a discussion took place on several of the points brought forward , to which Bro . Fiulayson replied , and a vote of thanks to him brought the evening to a close .
Ad00503
. FUNERALS properly carried out and personally attended m London and Country , by Bro . G . A . HUTTOOT , 17 STewcastle Street , Strand , W , C . Monuments erected . Valuations made .
What Is Freemasonry ?
WHAT IS FREEMASONRY ?
An Oration , delivered by Bro . J . E . Thomas , at the Consecration of Lodge St . Alban , Adelaide . IT has been an established custom among Mason' -, upon occasions such as and similar to the p .-etcur , for > somu qualified brother to set forth iu definite aud explanatory
terms , the reasons and motives whicn have impelled fcho renewed and augmented effort made to extend the area of Masonic work , and to develop its ramifications in the world ' s field of action . Oftentimes these occasions have
been utilised for the purpose of expounding the principles ancl aims of the Graft , of elucidating aud explaining ita raison d ' etre , and maintaining its claim for very existence . And in an age when intellect and culture demand thafc every effort made to secure an individual and peculiar
existence shall at least prove the value and the utility of its claim—when the balances of incisive judgment are called into use , and are rigorously employed to weigh the virtues of every organisation demanding i * ecognition at the hands of an enlightened and discerning public—in such an
age , I say , if never before , does it become our necessity to satisfy ourselves , as well as those outside the Masonic circle , that tho Order exists for noble aims and honourable ends—that its means and appliances are commendable and satisfactory to such as are of a liberal and equitable
tendency—and that its regime and authority are of such a nature as to prove highly beneficial and productive of happy results . to those who follow its precepts in actual truth and sincerity . What then is Freemasonry and wherefore its existence ? Verily an important aud serious
question , my brethren , and for the rightful answering thereof deserving a treatment which neither the present time nor the ability of your lecturer can provide . But inasmuch as an answer is demanded , let his very inexperience for the nonce supply the necessity in part ,
leaving its more ample treatment to fcho care of able and zealous Craftsmen , who will in the near future , we trust , add their contributions to the already significant weight of testimony borne by a scholarly and studious past . Briefly and authoritatively stated , Freemasonry claims to be a
peculiar system of morality veiled in allegory and illustrated by symbols . This so far has been the recognised definition of its aims and purpose . Born in the remote past , it undoubtedly had its origin in the combination of skilled labour for the purpose of cultivating the arts of the
mechanic aud builder ; but to-day , shorn of its strictly manual and operative character by the improved and different methods whereby the knowledge and craft of the mechanical arts become disseminated , it has assumed an introspective character , in which we apply the terms and
phrases of the builder s art to tho cultivation and practice of a moral life . In this garb Masonry presents herself to the world to-day . True to the traditions of the pasfc , she makes no bold or obtrusive demand for the support of any one , until such time as a warm and admiring regard has
been first kindled in the heart * , but , woman like , once tho cowan has been transformed into the votary , she calls for constancy and the fullest exercise of faithful service . And if the service be exacting it is in the highest degree ennobling . If it be disciplinarian in its nature , are not
the very results of its training conducive to the acquirement of a glorious freedom from self—a care and a regard for the welfare of others—and a consuming desire to make such use of our natural life as to deserve the plaudits of a satisfied conscience . In that spirit lot us hope are we met
to-night—once again to re-seal our obligation and to renew our protestations of admiration for the Order of which we aro members—and this time under the inspiring guardianship of the name of England ' s great proto-martyr . Fortified as it were by his glorious example we renew our
pledges at the shrine consecrated to the lofty attainments of a manly and honourable life . Strengthened by the renown of his fidelity to all healthy aud praiseworthy aspirations we declare that we too—though surrounded by
pitfalls which are well nigh impossible fco avoid—aro desirous of acquiring the quality of true nobility . And roused by his self-denial and abnegation we declare ourselves resolved to follow a courso in which self aud
indulgence shall be resolutely annihilated ; that is , so for as weak human nature can be overcome . Aud thafc henceforth , if never before , we will endeavour to be tho moans of imparting joy and gladness to those of our fellows less happily circumstanced . Let the devout manner of his life