Correspondence.

quently . I think the Benevolent Eund should be taken care of for the purposes for which it was first established : Yours fraternally , W . D ., P . M ., ASSVITAST .

What Shall Be Done With The Rediscovered Mysteries ?

WHAT SHALL BE DONE WITH THE REDISCOVERED MYSTERIES ?

TO THE EDITOE OE THE EEEEIIASONS MAGAZINE AND MASONIC MIBEOB . Dear Sir and Brother , —It is a trite observation that communities are made up of many classes ; some are , more or less , educated ; others have no education at all . One class , hearing Bro . Melville had made , after very many years hard labour , archaeological rediscoveries of vital interest to mankind , naturally

rush to the conclusion that they should be incontinently published ; a second class , more circumspect , more self-possessed , mentally draw comparisons between what they hear of the rediscoveries and some pre-Adamite theories , some pre-conceptions of their own in relation to the soul's beatitude , to either of

which idea they cling with maternal solicitude . Thus pre-oceupied , they pooh—pooh the re-discoveries as inadmissahle , or as so much rubbish , & e . A third class profess their belief in scientific progress , and even advertise their expectation that science anil scripture will some dag be found to agree ; but when

told that that agreement is now a fact , accomplished by Bro . Melville , they are silent , preferring to oscillate between doubt and hope on the subject the rest of their lives . * A fourth class , and that a multitu- ' dinous oue , wont , or can't , think for an hour consecutively on any one subject . They want others to

think for them ; their faith is in the assurance of quacks whom , whether civil or religious , they enrich with oblations , while they leave the men of solid professional acquirements to thrive as best they may . Those among the more or less educated classes who

counsel publication of the re-discovered knowledge , however , do not consider , or will not understand that that knowledge embraces a complete system of the ancient religion of Ereemasonry , unsectarian , universal , designed to unite all races of men , within one fold , under one shepherd , with no other qualification than that of reading and writing .

The religion of Ereemasonry , it must be borne in mind , was not founded on theory or hypothesis , but drawn from and built upon the rock of astronomic science—a science veiled inallegory and illustrated b y symbols . Its votaries were students and professors able to demonstrate the same iu any part of the

world to the mutual edification of brethren , or to the enlightenment of aspirants come whence they may . The knowledge of the science was a sacred mystery . To those within the pale of Ereemasonry , the mystery banished by demonstration , but to those without the palethe mystery was impenetrable .

, Whereas , the essence , the ritual princi ple of the Eomish religion is that the more its mysteries are inscrutable , the more effectually will they enthrall the mind and render it passively obedient to Pontifical authority .

That the Romish Church is not unconscious of its usurpation and perversion of the sacred mysteries of Ereemasonry is shown by its anathemas , which are still not without their unfavourable effects , as witness Cardinal Cullen ' s recent interdict on the occasion of the Freemasons' BallDublin , graphically described

, in the Magazine , page 339 . The knowledge of the science , it must be understood , cannot be acquired without illustration or practical demonstration , the same as inferior sciences . A few thoughtful students , were the science published , would master its details , many readers would derive

therefrom hut little knowledge , which is " a dangerous thing , " while to the million its publication would be the scattering of pearls before swine . The books of science that issue from the press and are taught daily in schools , relate solely to things civil , whereas the science of the mysteries relate to things sacred . "Truth may win a silent quiet way with thinkers

and students , hut , when it comes out into the world , its preachers must enlist in its behalf the interests and even the passions of men . " This observation of a contemporary , however humiliating to mankind , conveys a truism which , considered in connexion with the re-discoveries , inclines one to the belief that ,

instead of launching the knowledge haphazard into the world , the wiser course would be to follow precedent and restore it to the Masonic mother church to be preserved within the sanctuary , the Altar of the Temple , whence it may be taught to all those seeking the Truth .

" But , " exclaims one of the anonymous correspondents of the Magazine , page 372 , " it would be disgraceful in Masons to keep from the world so _ much knowledge as is assumed by Bro . Melville : besides , it would be impossible for illiterate men , becoming Masons , eating more or less good or bad dinners , to acquire such knowledge without hard study . " There is nothing uncommon or discouraging in these views . Eor how few Masons , even under the

present ordinary regime , attain distinction aa instructors compared to the many who remain mute spectators , or unprofitable listeners , at Masonic lodges ? How few in any profession emerge from obscurity or reach eminence ? How few , even with past study , attain proficiency ? How few are endowed with quick—how with slower faculties ? There

many is no sovereign remedy for inequality of intellect . The knowledge of every science , of every branch of learning , cannot be acquired , per saltum , but by degrees . The re-discovered knowledge cannot be mastered in any other way ; it must be learnt little blittlestep bstepuntil the goal is reachedthen

y , y , , will the successful student triumphantly realise the truth of the Eoyal Arch superscription , that "Notliinc j is " known " without the use of the keys . Yours fraternally , W . N . CUAWEOIII ..

H _ vil _ SPEAKING-. —To speak ill upon knowledge , shows a want of charity . To speak ill upon suspicion , shows a want of honesty . To know evil of others , and not speak it , is sometimes discretion ; to speak evil of others , and not know it , is always dishonesty . He rany be evil himself who speaks good of others upon knowledge ; hut he can never be good himself who speaks evil of otliei-3 upon suspicion .