Some of these titles we retain, but they have with us meanings entirely consistent with the spirit of equality, which is the foundation and peremptory law of its being, of all Freemasonry. The Knight, with us, is he who devotes his hand, his heart, his brain to the service of freemasonry, and professes himself the sworn soldier of truth: the Prince is he who aims to be chief, Princeps. first, leader among his equals, in virtue and good deeds: the Sovereign is he who, one of an Order whose members are all sovereigns, is supreme only because the law and Constitutions are so which he administers, and by which he like every other Brother, is governed. The titles Puissant, Potent, Wise, and Venerable indicate that power of virtue, intelligence, and wisdom which those ought to strive to attain who are placed in high offices by the suffrages of their Brethren, and all our other titles and designations have an esoteric meaning consistent with modesty and equality and which those who receive them should fully understand.

1. The Church of England has at its head the two Primates of Canterbury and of York, and their official title is The Most Reverend. Masonry therefore has The Most Worshipful Grand Master, and Pro-Grand Master.

2. Under them in the hierarchy come the Right Reverend the Bishops. So Masonry puts next to its heads The Right Worshipful the Deputy Grand Master, The Right Worshipful Provincial Grand Masters, and The Right Worshipful Grand Wardens.

3. The next title of honor or office in the Church is that of Very Reverend applied to Deans or Heads of Cathedral Chapters. Hence Very Worshipful as designating Grand Chaplain, Grand Treasurers, Registrar, Secretary, Director of Ceremonies, and President of the Board of Benevolence.

4. The unit of the Parish brings us to the parallel of The Reverend Parish Priests and The Worshipful the Master of a Lodge. Each is assisted by two Wardens and the association for many legal and administrative purposes of Rector and Church Wardens is as real and close as that of Master and Wardens.

5. One might here note the resemblance between the ceremony of the induction of the Priest into the benefice or care of a Parish and that of the installation of a Mason as Master of a Lodge. In the case of the more formal appointing of a Canon the resemblance is more marked by the ecclesiastical use of the word "installation" and moreover by the character of the physical act whereby the Bishop puts the new Canon into his Stall with a ritual that comes with no novelty to one who has previously been installed as the Master of a Lodge.

6. Reverting to the fact that of the two Primates the Archbishop of Canterbury is termed Primate of All England and the Archbishop of York the Primate of England, we may recall the time when in the early part of the 18th century there was a Grand Lodge of All England and a Grand Lodge of England.

7. Why certain groupings of Lodges are called Provinces may have puzzled some. Not so, however, those who as Churchmen were familiar with the division of England into the Province of Canterbury and the Province of York.

"Are you charged in the West? are you charged in the South? "
The Worshipful Master cries.
"We are charged in the West, we are charged in the South.'
Each Warden prompt replies.

1. The health of the Sovereign and his family.
2. That of the Grand Master and the chiefs of the Order.
3. That of the Master of the Lodge. 4. That of the Wardens.
5. That of the other officers..
6. That of the Visitors.
7. That of all Freemasons wheresoever spread over the two hemispheres.

1. To the Grand Orient of France, the Lodges of its correspondences and foreign Grand Orients.
2. To the Master of the Lodge.
3 To the Wardens, the officers, affiliated Lodges, and Visiting Brethren.
4. To all Freemasons existing on each hemisphere.

To him that all things understood
To him that found the stone and wood,
To him that hapless lost his blood
In doing of his duty
To that blest age and that blest morn
Whereon those three great men were born
Our noble science to adorn
With Wisdom, Strength, and Beauty.

Saint Leon raised his kindling eve
And lifts the sparkling cup on high;
" I drink to one,' he said,
' Whose image never may depart,
Deep graven on this grateful heart
Till memory be dead."
Saint Leon paused, as if he would
Not breathe her name in careless mood
Thus lightly to another;
Then bent his noble heads as though
To give the word the reverence due,
And gently said, My mother!

his is the grave of Adoniram, the servant of King Solomon, who came to collect the tribute and died on the day—" Margoliouth, who believes the mythical story, says that the Jesuit Villepandus, being desirous of ascertaining if the statements concerning the tomb were true, directed the Jesuit students who resided at Murviedro a small village erected upon the ruins of Saguntum, to make diligent search for the tomb and inscription. After thorough investigation, the Jesuit Students were shown a stone on which appeared a Hebrew inscription, much defaced and nearly obliterated. which the natives stated was the stone of Solomon's collector. Still unsatisfied, they made further search , and discovered a manuscript written in antique Spanish and carefully preserved in the citadel in which the following entry was made:"At Saguntum in the citadel, in the year of our Lord 1480, a little more or less, was discovered a sepulchre of surprising antiquity. It contained an embalmed corpse, not of the usual stature, but taller than is common. It had and still retains on the front two lines in the Hebrew language and characters, the sense of which is: 'The sepulchre of Adoniram, the servant of King Solomon, who came hither to collect tribute . " '

The base consists of two tiers of great stones, each three feet thick, thirteen feet long, and eight feet eight inches broad. Above this is one huge stone, a little more than fifteen feet long, ten broad, and three feet four inches thick. Over this is another, twelve feet three inches long eight broad, and six high. The top stone is a little smaller every way, and only five feet thick. The entire height is twenty-one feet. There is nothing like it in this country, and it may even have stood, as it now does, ever since the days of Solomon. These large broken sarcophagi scattered around it are assigned by tradition to Hiram's mother wife, and family.

We cannot then wonder that, at a period when artificers and artists of every class, from those of the most mechanical, to those of the most intellectual nature formed themselves into exclusive Corporations, architects—whose art may be said to offer the most exact medium between those of the most urgent necessity and those of mere ornament, or, indeed, in its wide span to embrace both—should, above all others, have associated themselves into similar bodies, which, in conformity to the general style of such Corporations assumed that of Free and Accepted Masons, and was composed of those members who, after a regular passage through the different fixed stages of apprenticeship were received as Masters, and entitled to exercise the profession on their own account.

In an age, however, in which lay individuals, from the lowest subject to the sovereign himself, seldom built except for mere shelter and safety—seldom sought, nay rather avoided, in their dwellings an elegance which might lessen their security, in which even the community collectively, in its public and general capacity, divided into component parts less numerous and less varied required not those numerous public edifices which we possess either for business or pleasure.

Thus, when neither domestic nor civic architecture of any sort demanded great ability or afforded great employment churches and monasteries were the only buildings required to combine extent and elegance, and sacred architecture alone could furnish an extensive field for the exercise of great skill, Lombardy itself, opulent and thriving as it was, compared to other countries, soon became nearly saturated with the requisite edifices, and unable to give these Companies of Free and Accepted Masons a longer continuance of sufficient custom, or to render the further maintenance of their exclusive privileges of great benefit to them at home. But if, to the south of the Alps, an earlier civilization had at last caused the number of architects to exceed that of new buildings wanted, it fared otherwise in the north of Europe, where a gradually spreading Christianity began on every side to produce a want of sacred edifices of churches and monasteries, to design which architects existed not on the spot.

Those Italian Corporations of Builders, therefore, whose services ceased to be necessary in the countries where they had arisen, now began to look abroad towards those northern climes for that employment which they no longer found at home: and a certain number united and formed themselves into a single greater Association, or Fraternity, which proposed to seek for occupation beyond its native land; and in any ruder foreign region, however remote, where new religious edifices and skillful artists to erect them, were wanted to offer their services, and bend their steps to undertake the work.

Often obliged, from regions the most distant, singly to seek the common place of rendezvous and departure of the troop, or singly to follow its earlier detachments to places of employment equally distant, and that, at an era when travelers met on the road every obstruction and no convenience, when no inns existed at which to purchase hospitality, but lords dwelt everywhere, who only prohibited their tenants from waylaying the traveler because they considered this, like killing game, one of their own exclusive privileges; the members of these communities contrived to render their journeys more easy and safe by engaging with each other, and perhaps even, in many places, with individuals not directly participating in their profession, in compacts of mutual assistance, hospitality and good services, most valuable to men so circumstanced.

They endeavored to compensate for the perils which attended their expeditions by institutions for their needy or disabled brothers, but lest such as belonged not to their communities should benefit surreptitiously by these arrangements for its advantage, they framed signs of mutual recognition, as carefully concealed from the knowledge of the uninitiated, as the mysteries of their art themselves.

Thus supplied with whatever could facilitate such distant journeys and labors as they contemplated, the members of these Corporations were ready to obey any summons with the utmost alacrity, and they soon received the encouragement they anticipated. The militia of the Church of Rome, which diffused itself all over Europe in the shape of missionaries, to instruct nations and to establish their allegiance to the Pope, took care not only to make them feel the want of churches and monasteries, but likewise to learn the manner in which the want might be supplied. Indeed, they themselves generally undertook the supply; and it may be asserted that a new apostle of the Gospel no sooner arrived in the remotest corner of Europe, either to convert the inhabitants to Christianity, or to introduce among them a new religious order, than speedily followed a tribe of itinerant Freemasons to back him, and to provide the inhabitants with the necessary places to worship or reception.

Thus ushered in, by their interior arrangements assured of assistance and of safety on the road, and, by the Bulls of the Pope and the support of his ministers abroad, of every species of immunity and preference at the place of their destination, bodies of Freemasons dispersed themselves in every direction every day began to advance further, and to proceed from country to country, to the utmost verge of the faithful, in order to answer the increasing demand for them, or to seek more distant custom.

The architects of all the sacred edifices of the Latin Church, wherever such arose,—North, South, East, or West,—thus derived their science from the same central school, obeyed in their designs the same hierarchy were directed in their constructions by the same principles of propriety and taste; kept up with each other, in the most distant parts to which they might be sent, the most constant correspondence; and rendered every minute improvement the property of the whole body and a new conquest of the art. The result of this unanimity was, that at each successive period of the monastic dynasty, on whatever point a new church or new monastery might be erected, it resembled all those raised at the same period in every other place, however distant from it as if both had been built in the same place by the same artist. For instance, we find, at particular epochs, churches as far distant from each other as the north of Scotland and the south of Italy, to be minutely similar in all the essential characteristics.

1. The preliminary step in every trial is the accusation or charge. The charge should always be made in writing, signed by the accuser, delivered to the Secretary, and read by that officer at the next Regular Communication of the Lodge. The accused should then be furnished with an attested copy of the charge, and be at the same time informed of the time and place appointed by the Lodge for the trial.

Any Master Mason may be the accuser of another, but a profane cannot be permitted to prefer charges against a Freemason. Yet, if circumstances are known to a profane upon which charges ought to be predicated, a Master Mason, may justly avail himself of that information, and out of it frame an accusation, to be presented to the Lodge. Such an accusation will he received and investigated, although remotely derived from one who is not a member of the Order. It is not necessary that the accuser should be a member of the same Lodge. It is sufficient if he is an affiliated Freemason. We say an affiliated Freemason, for it is generally held, and we believe correctly, that an unaffiliated Freemason is no more competent to prefer charges than a profane.

2. If the accused is living beyond the geographical jurisdiction of the Lodge, the charges should be communicated to him by means of a registered letter through the post-office, and a reasonable time should be allowed for his answer, before the Lodge proceeds to trial. But if his residence be unknown, or if it be impossible to hold communication with him, the Lodge may then proceed to trial—care being had that no undue advantage be taken of his absence, and that the investigation be as full and impartial as the nature of the circumstances will permit.

3. The trial must commence at a Regular Communication, for reasons which have already been stated; but having commenced, it may be continued at Special Communications, called for that purpose; for, if it was allowed only to be continued at regular meetings, which take place but once a month, the long duration of time occupied would materially tend to defeat the ends of justice.

4. The Lodge must be opened in the highest Degree to which the accuser has attained, and the examinations of all witnesses must take place in the presence of the amused and the accuser, if they desire it. It is competent for the amused to employ counsel for the better protection of his interests, provided such counsel is a Master Mason. But if the counsel be a member of the Lodge, he forfeits, in Doctor Mackey's opinion, by his professional advocacy of the accused, the right to vote at the final decision of the question.

5. The final decision of the charge, and the rendering of the verdict, whatever be the rank of the accused, must always be made in a Lodge opened on the Third Degree; and at the time of such decision, both the accuser and the accused, as well as his counsel, if he have any, should withdraw from the Lodge.

6. It is a general and an excellent rule, that no visitors shall be permitted to be present during a trial.

7. The testimony of Master Masons is usually taken on their honor, as such. That of others should be by affidavit, or in such other manner as both the accuser and accused may agree upon.

8. The testimony of profanes, or of those who are of a lower Degree than the accused, is to be taken by a Committee and reported to the Lodge, or, if convenient, by the whole Lodge, when closed and sitting as a Committee. But both the accused and the accuser have a right to be present on such occasions.

9. When the trial is concluded, the accuser and the accused must retire, and the Master will then put the question of guilty, or not guilty, to the Lodge.
Not less than two-thirds of the votes should be required to declare the accused guilty. A bare majority is hardly sufficient to divest a Brother of his good character, and render him subject to what may perhaps be an ignominious punishment. But on this subject the authorities differ.

10. If the verdict is guilty, the Master must then put the question as to the nature and extent of the punishment to be inflicted, beginning with expulsion and proceeding, if necessary, to indefinite suspension and public and private reprimand. To inflict expulsion or suspension, a vote of two-thirds of those present is required, but for a mere reprimand, a majority will be sufficient. The votes on the nature of the punishment should be viva voce, the living voice, or, rather, according to Masonic usage, by a show of hands.

In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day and the darkness he called Night. And the evening and the morning were the first day.

Now that the sun is gleaming bright,
Implore we, bending low,
That He, the Uncreated Light
Play guide us as we go.

Before Noah's flood there was a man called Lamech, as it is written in the Bible, in the fourth Chapter of Genesis; and this Lamech had two wives, the one named Ada and the other named Zilla by his first wife Ada, he got two sons, the one Jubal, and the other Jabal: and by the other wife he got a son and a daughter. And these four children founded the beginning of all the sciences in the world. The elder son Jabal, founded the science geometry, and he carried flocks of sheep and lambs into the fields, and first built houses of stone and wood, as it is noted in the chapter above named. And his brother Jubal founded the science of music and songs of the tongue, the harp and organ. And the third brothers Tubal Cain, founded smith-craft , of gold, silver, copper, iron, and steel, and the daughter founded the art of weaving. And these children knew well that God would take vengeance for sin, either by fire or water, wherefore they wrote the sciences that they lead found, on two pillars that they might be found after Noah's flood. The one pillar was marble, for that would not burn with fire, and the other was clepped laterns and would not drown in noe water.

A long time after the generation of Hypsoaranios. the inventors of hunting and fishing, Agreas and Alieas, were born: after whom the people were called hunters and fishers, and from whom sprang two brothers, when discovered iron, and the manner of working it. one of these two, called Chrysor, was skilled in eloquence, and composed verses and prophecies. He was the .same with Hephaistos, and invented fishing-hooks, bait for taking fishes cordage and rafts, and was the first of all mankind who had navigated. He was therefore worshiped as a god after his death, and was called Diamichios.

It is said that these brothers were the first who contrived partition walls of brick.

The Mason advancing to this state of Masonry, pronounces his own sentence as confessional of the imperfection of the second stage of his profession, and as probationary of the exalted Degree to which he aspires, in this Greek distich, T, Struo tumulum. I prepare mar sepulchre. I make my grave in the pollutions of the earth. I am under the shadow of death. This distich has been vulgarly corrupted among us. and an expression takes place scarcely similar in sound, and entirely inconsistent with Masonry, and unmeaning in itself .

This tune was very popular at the time of the ballad operas, and I am informed that the same words are still sung to it at Masonic meetings. The air was introduced in The Village Opera The Chambermaid, The Lottery The Grub-Street Opera and The Lover his own Rival. It is contained in the third volume of The Dancing Master, and of Walsh's New Country Dancing Master. Words and music are included in Watt's Musical Miscellany (iii, page ~2)l and in British Melody or The Musical Magazine (folio 1739). They were also printed on broadsides.

In the Gentlemen s Magazine for October, 1731, the first stanza is printed as ad Health, by Mr. Birkhead. It seems to be there quoted from the Constitutions of the freemasons, by the Rev. James Anderson, A.M., one of the Worshipful Masters.

There are several versions of the tune. one in Pills to Purge Melancholy (1719, ii, page 230), has a second part but that being almost a repetition of the first taken an octave higher, is out of the compass of ordinary voices, and has therefore been generally rejected.

In A Complete Collection of Old and New English and Scotch Songs (1735 ii, page 172) the name is given as Ye Commoners and Peers; but Leveridge composed another tune to these words. In Tile Musical Mason, or Freemasons' Pocket Companion, being a collection of songs used in all Lodges, to which are added the Freemasons' March and Ode (1791), this is entitled The Entered Apprentice's Song. Many stanzas have been added from time to time, and others have been altered.

There is no doubt that these wards Conveyed certain ideas, which were designed to bring man nearer to the true conception of the Divine Essence, through the process we have already described. These words, composed of numerous letters, have been designated as a single name, because, like all accidental proper names, they indicate one single object: and to make the object more intelligible several words are employed, as many words are sometimes used to express one single thing. This must be well understood, that they taught the ideas indicated by these names, and not the simple pronunciation of the meaningless letters.

1. The opening of the Lodge was symbolized by the Tribe of Reuben, because Reuben was the first-born of his father Jacob, who called him "the beginning of his strength." He was, therefore, appropriately adopted as the emblem of that ceremony which is essentially the beginning of every initiation.

2. The preparation of the candidate was symbolized by the Tribe of Simeon, because Simeon prepared the instruments for the slaughter of the Shechemites, and that part of the ceremony which relates to offensive weapons, was used as a token of our abhorrence for the cruelty exercised on that occasion

3. The report of the Senior Deacon referred to the Tribe of Levi, because, in the slaughter of the Shechemites Levi was supposed to have made a signal or report to Simeon his brother, with whom he was engaged in attacking these unhappy people while unprepared for defense.

4. The entrance of the candidate into the Lodge was symbolized by the Tribe of Judah, because they were the first to cross the Jordan and enter the promised land coming from the darkness and servitude, as it were, of the wilderness into the light and liberty of Canaan.

5. Tile prayer was symbolized by the Tribe of Zebulun because the blessing and prayer of Jacob were given to Zebulun, in preference to his brother Issachar.

6. The Circumambulation referred to the Tribe of Issaehar, because, as a thriftless and indolent Tribe, they required a leader to advance them to an equal elevation with the other tribes.

7. Advancing to the altar was symbolized by the Tribe of Dan, to teach us, by contrast, that we should advance to truth and holiness as rapidly as that bribe advanced to idolatry, among whon1 the golden serpent was first set up to receive adoration. 8. The obligation referred to the Tribe of Gad, in allusion to the solemn vow which was made by Jephthah, Judge of Israel, who was of that Tribe.

9. The entrusting of the candidate with the mysteries was symbolized by the Tribe of Asher, because he was then presented with the rich fruits of Masonic knowledge. as Asher was said to be the inheritor of fatness and royal dainties.

10. The investiture of the lambskin, by which the candidate is declared free, referred to the Tribe of Naphtali, which was invested by Moses with a peculiar freedom when he said, "O Naphtali, satisfied with favor, and full with the blessing of the Lord, possess thou the West and the South."

11. The ceremony of the northeast corner of the Lodge referred to Joseph, because, as this ceremony reminds us of the most superficial part of Freemasonry, so the two half Tribes of Ephraim and Manasseh, of which the Tribe of Joseph was composed, were accounted to be more superficial than the rest as they were descendants of the grandsons only of Jacot.

12. The closing of the Lodge was symbolized by the Tribe of Benjamin, who was the youngest of the sons of Jacob, and thus closed his father's strength.

Lives of great men all remind us
We can make our lives sublime,
And departing leave behind us
Footprints on the sands of time.

Where is thy leather apron and thy rule? What dost thou with thy best apparel on?

5+ 10+ 5+ 1 = 21.

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