enable us to discover; and, so far from the secrets of the society being explained, the author candidly acknowledges that he does not know and has never learned them, although he had been for forty-three years a Freemason, and notwithstanding that the advertisements term this book an exposition of the secrets of Freemasonry. That which is new in this book, especially upon the history of Freemasonry, contains very little truth, and that which is true had been published upwards of fifty years. There is, for instance, a ritual of the oldest and most obsolete kind; similar ones are to be found in the German edition of " Anderson's Book of Constitutions"-in the "Fraternity of Freemasonry," &c. &c., by Pritchard, 1736-in "The Ruined Mason," 1746-"The Freemason discovered and divested of all his secrets," 1745-and in "The Dissected Freemason," 1746. He who knows that there have been and still are upwards of twenty rituals, and that a ritual does not contain the secrets of Freemasonry, will best know how to value Sarsena. If the reading world had not forgotten the old works mentioned above, and had the advertisements not been adorned with the mystical triangle, this book would have made little or no sensation. Bro. Gerlach, in Freiberg, published, in 1817, an enlightened Sarsena, in which the author of Sarsena was sharply and clearly enlightened.

Scaffner. Deacons.-In lodges under the English system we find two Deacons, who convey the commands of the Worshipful Master and Wardens. The Senior Deacon is therefore placed in the east, and the Junior Deacon in the west.

Schatzmeister. Treasurer.-The old founders of the lodges must have intended to collect large sums of money, or very small sums must in those days have been considered large treasures, for they have given the title of treasurer to the brother who has charge of the lodge funds. Every lodge has a treasurer, and it is his duty not only to take care of, but to collect all the lodge dues. Part of the expenditure of the lodge is fixed, and part is voted by the Master Masons for charitable purposes. Those lodges which are in the habit of practising the charitable virtues, inculcated so forcibly in Freemasonry, seldom are in possession of large funds; and lodges which pride themselves upon being rich, seldom enjoy a great reputation in Freemasonry.

Schlage, starke. Heavy rap.-The door of a Freemason's lodge does not stand open for every one to enter, neither do we call labourers to the work, but those who wish to work with us must voluntarily offer their services. If he desires to be admitted, he must knock earnestly and manfully. "Ask and ye shall receive, seek and ye shall find, knock and it shall be opened unto you." He who cannot knock in the full confidence of an honourable feeling, and is not convinced in his own mind that he deserves to be admitted, ought not to have the door of the lodge opened to him.

Schlagel und Steinmeissel.-The mallet and chisel are frequently used by Freemasons, for every one finds rough stones upon his passage. He who makes a circuit round those stones, and thus leaves them behind him, rough and unpolished as he found them, has not performed his prescribed duty.

Schleswig-St. John's Lodge Solomon, at the Golden Lion, founded 1775. In the year 1801 an hospital for the poor was built here, and in order to enlarge it and add a story to it, especially for the reception of helpless lying-in women and neglected sick, the lodge presented to it, on the 1st May, 1801, a piece of land, which had until then produced

to the lodge one hundred and forty species dollars (about 30%. sterling) per annum. The foundation stone was laid by the authorities of the town, and a copper plate, containing an account of this gift, was inclosed in it.

Schlegel.-Johann Samuel Benedict, a merchant in Leipzic, died about the year 1803. He was for many years Worshipful Master of the lodge at the Linden Tree in Leipzic. In the latter years of his life he was blind, and could not attend the lodge. He was initiated, in the year 1764, in the Lodge Minerva, at the Three Palms in Leipzic; and in 1772 his attention was attracted to Schrôpfer, whose deceptions, by the pretended appearance of spirits, he was the first to detect, having, unnoticed, bolted a door on the inside, so that the cited spirit could not gain admission. He wrote a small work upon this event, called “J. S. B. Schlegel's Journal of his Intercourse with T. G. Schrôpfer, with additions, many letters," &c. &c., 1806; which after his death was published by his son-in-law, the publisher Kôhler in Leipzic.

Schlüssel. Key.-The heart of man is not easily opened, and it is often very difficult for us to open our own to ourselves; therefore every brother should remember the key, and when he looks upon it he ought to open the chamber of his heart to every good brother, and each one ought to find them pure, and in order for reception at all times.

Schluss. Close-When it is proper time to close the lodge it is always high midnight, and the brethren then go peaceably home, remembering that the high midnight of life may overtake them without a moment's warning.

Schnur. Line.-The universal bond with which every Mason ought to be united to his Brethren, should consist of sixty threads or yarns, because, according to the ancient statutes, no lodge was allowed to have above sixty members; but it neither depends upon the quality of the thread, nor the number of the brethren, if the bond which unites us all is composed of true brotherly love.

Schonheit. Beauty.-The Freemason is a true admirer of all the liberal arts and sciences, but he much more admires a beauty of his own, which stands as fast as the pillars of the earth-is immoveable and immortal. He must labour to promote peace and good-will among all mankind, and thus beautify and adorn all the social and domestic duties of life. All his actions must be accompanied by a cheerful and attractive desire to improve, instruct, and please; and he must ever stand forward as an example worthy of imitation by the uninitiated. To unite temporal and spiritual beauty is our first duty. It is for this reason that the object of our labour is represented by the building of a beautiful temple. All our working tools are given to us to find out symmetry, proportion, and applicability. We are conducted by every step in our Order to order and harmony, the very being of beauty. We do not crawl in loathsome caverns, but our places of meeting are beautiful halls. The outward tokens and clothing of our Order are composed of the most beautiful colours. We refuse neither silk nor metals in our jewels, we rejoice in the purity of the clothing of our Order; but more especially we endeavour to make the spirit of true beauty shine in our assemblies, and not to allow it to degenerate into a lifeless appearance.

Schottische Maurerei. Scottish Masonry.-One of the highest degrees in Freemasonry. It is derived from the disciples of the Scottish lodges and their members, who, after the beheading of Charles the First, January 30, 1649, joined the party of the persecuted Stuarts, and fol

lowed the unfortunate King James II. into France. The motive for establishing this degree has ceased to exist long ago, and Scottish Masons were at that time only a small party, excluded from the general body of Freemasons. There exist Scottish lodges in the present times, but they have a very different object and regulations from what they had at their first cominencement.

Schotland. Scotland.-Masonry is extended over the whole of Scotland, and all the lodges there are under the Grand Lodge of Scotland in Edinburgh. This Grand Lodge has published a History of Freemasonry, from authentic sources; with an account of the Grand Lodge of Scotland, and an Appendix of original Papers;" written by Bro. Lawrie. A German translation was published at Freiburg in 1810. This history is the same for the Scottish Masons as Anderson's Constitution Book is for the English. The Grand Lodge of Scotland was formed on St. Andrew's day, 1736; but Freemasonry must have flourished in Scotland long before that time, for on that day thirty-two lodges and deputies assembled to elect a Grand Master. Scotland is divided into sixteen provincial grand districts, in those sixteen districts there are about three hundred lodges at work. In Scotland, as well as in England, Freemasons frequently assemble in their masonic character, and in full costume, to lay the foundation stones of public buildings, and are even frequently invited to do so by the officers of state and magistrates. One of the most celebrated processions of this description took place on the 9th September, 1753. The foundation stone of the new Exchange in Edinburgh was to be laid on that day, and the Grand Master of Scotland was invited to perform the duty. About three o'clock each lodge, under the conduct of its own Master, met in St. Mary's chapel to join the procession, which took place in the following order:-1. A body of Freemasons who did not belong to any lodge; 2, a band with French horns; 3, the twelve lodges in Edinburgh, according to their rank, the brethren in new dresses, and the Masters and Wardens with their jewels; 4, a number of foreign and visiting brethren; 5, a band with clarionets and hautbois; 6, the golden compasses borne by a Worshipful Master: 7, three Stewards with their rods of office; 8, the Grand Secretary, Treasurer, and Clerk; 9, three Stewards with their rods; 10, the square, level, and plumb rule, carried by three Worshipful Masters; 11, a band with French horns; 12, three Stewards with their rods; 13, the Grand Wardens; 14, the cornucopia and a gilt hammer, one carried by an officer of the Grand Lodge, and the other by a Worshipful Master; 15, the Grand Master, supported by the Past Grand Master on his right, and the Deputy Grand Master on his left; 16, a number of brethren who closed the procession, followed by a company of the city guard. All the brethren, six hundred and seventy-two in number, were uncovered, and when the procession came to the guard-house the guard were called out, and saluted it with full military honours. Near the parliament-house the procession was headed by the mayor, magistrates, and senate of the city, in their official robes, preceded by the servants of justice, who carried the sword of justice and the city arms. The brethren were followed by the most respectable inhabitants of the city. On arriving at the appointed place, the magistrates took their places on a platform, erected for that purpose in the west, and the Grand Master and his officers one in the east, before which stood the masonic working tools, the cornucopia, and a silver cup with wine, another with oil. When the foundation stone was brought into its place, the Grand Master and his officers drew near to it, and

the Deputy Grand Master placed three medals, struck for the occasion, in their places formed for that purpose; the position of the stone was then proved by the Grand Master with the square, level, and plumb, and then struck it three times with his hammer; an air was played by the band; after which the Grand Master emptied the cornucopia and the two cups on the sides of the stone, repeated a prayer for the occasion, the brethren expressed their approbation masonically, and sung a song of thanksgiving, which closed the ceremony. On one side of the medal was the bust of the Grand Master, with his face towards the front of the hospital in Edinburgh, which is a monument of the benevolence of the brethren, who purchased the site and finished the building in 1738. In the course of the last century the Grand Master has frequently been invited to lay the foundation stones of important buildings, which has always been done with great ceremony. On the 14th May, 1801, the Grand Master and twelve hundred brethren laid the foundation stone of the docks at Leith, having been invited to do so by the magistrates of the city.

Schritte. Steps.-The reflecting man is cautious how he takes a step, and it is not indifferent to him whether they are directed to the east or west, north or south. His desire is to be continually progressing, and he does progress, even though he is compelled occasionally to wait, or even to take a by-path. But to him the three grand steps, which symbolically lead him from this life unto the source of all knowledge, are of the utmost importance. He advances with firm step, and he never

turns back.

As

Schroder.-Friedrich Ludwig, born at Schwerin, 3rd November, 1744, and died upon his estate, Relling, near Hamburgh, 3rd September, 1816. He commenced life as an actor in Vienna, and other places; he afterwards became manager and proprietor of the theatre in Hamburgh, and was equally celebrated as an actor, dramatic writer, and man. manager he distinguished himself by his thorough knowledge of theatrical affairs, by his zealous care for the morals and intellectual improvement of the actors, and by his exemplary good moral conduct. In the year 1771 he first appeared as a dramatic poet and writer, and many of his pieces are most excellent compositions. We do not know when he first received the light of Freemasonry, but as a Freemason he was very distinguished. The whole extent of his masonic labour is known to many of the brethren, but by our constitution the world was prevented from perceiving it, although it has reaped much benefit from it. His activity as a Mason first really commenced in 1800. When he was elected Worshipful Master of the Lodge Emmanuel in Hamburgh, in 1787, he pledged himself indefatigably and with all his strength to devote himself to promote the welfare of Freemasonry, and this pledge he executed in its most comprehensive meaning. In the year 1799 he was elected Deputy Grand Master of the English Provincial Grand Lodge in Lower Saxony at Hamburgh, and in 1814 he was elected Grand Master. It was only the sacredness of his pledge to promote the welfare of the Order, and his devoted attachment to the Craft, that could induce him to accept of the Grand Mastership in the seventieth year of his life, and which he only filled two years. Few have so deeply investigated into the hidden mysteries of Freemasonry, and none have made such a practical use of their investigations. He proceeded from this point-that Freemasonry came from England to the continent, and thus the English Constitution Book and the ancient English Ritual were to him the chief

VOL. VI.

E

records of Freemasonry. He regarded them as the only pure source from which a true knowledge of the end and aim of Freemasonry could be obtained, and a true judgment of its value formed. He communicated his convictions upon those subjects to the lodges in Hamburgh and some neighbouring states, and thus induced them at the commencement of this century to introduce the ancient ritual, with a few unimportant modifications, made to lessen the objections of other lodges as much as possible. The words which had been introduced upon the continent he abided by. In the course of sixteen years, or at the time of his death, thirty-six lodges wrought by this ritual. It must also have afforded him great satisfaction to have been informed, a short time before his death, that the Brethren in England had taken the same views of Freemasonry as himself, and that this had occurred without any attempt to force his opinions upon them. Many of the landmarks in this portion of the Order were introduced by him.

THE GRAND LODGE OF ENGLAND, AND THE
REPRESENTATIVE SYSTEM.

(Continued from p. 430, vol. v.)

"By a certain class of statesmen, and by all men of harsh and violent dispositions, measures of conciliation, adherence to the spirit of laws, regard to ancient privileges, or to those rules of moral justice which are paramount to all positive right, are always treated with derision."-HALLAM'S MIDDLE AGES.

In my previous letters I have confined myself as nearly as possible to the first words of the "law masonic," or Book of Constitutions-the intentions of the clause, its origination (in its present form), the present difficulty, its apparent impossibility, and the necessity of its operation being adapted to suit the altered circumstances of the extension of the fraternity, from the date of its enactment to now. I have slightly alluded to the injustice entailed upon the masonic body, by the restrictions placed upon those who should be allowed to attend Grand Lodge, who are nominally rulers; and the contradictions that present themselves in the practice of the theory of our representative system. It will be admitted by all who have given any thought to the subject, that legislative assemblies are appointed for the purpose of altering, revising, and abolishing incongruous laws, and for the further purpose of establishing such new laws for the future, as are or will be required to meet the altered wants of society, otherwise a code of laws once established, would only require executive instead of legislative bodies; but of all the duties such bodies are called upon to perform, not any are so difficult, so frequently avoided, and so continually postponed, as making laws for their own improvement, and modelling themselves in a manner desired by their constituents, or the laws by which they were originally created. Yet no doubt can be entertained, that the first task of the representative, should be to inquire if the assembly, of which he has become one, is formed in a manner consonant with the constitution; such appears to be the view of the subject taken by our House of Commons, for among the first duties of the members, are those of declaring their qualifications, forming committees for investigating petitions against the return of members, and such other business as is connected with their own formation.