:: Guest Collection (Public Access) :: Masonic Digital Library

...

TRY ME, AND PROVE ME.

IN all the states and conditions of life some guarantee is required to prove the man or woman what they

assume to be. The legal axiom is that every person must be deemed to be innocent until proved guilty, but

this is only legally axiomatic, as the natural working of the human mind generally indicates a desire to

believe the worst until the best is proved. Thus it is that in every phase of society the individual has to run the

gauntlet of examination and public opinion before his claims are admitted. Take the soldier, who to-day has

pride of place. It is absolutely essential that he be thoroughly tried before he is admitted as a unit in the great

army. He must be well-drilled to perfect him in the arts of war. He must be subject to the strictest discipline,

as any breach may be communicable to his fellows, and may imperil the general safety. He must be made

physically strong so as to inure him to the hardships of his work. After such preparation he has been

thoroughly tried, and accepted as a soldier, and his subsequent conduct will prove the efficacy or otherwise

of his training. Turn then to the professional man, who has to undergo a long course of training, though

naturally of a different character. The surgeon, for example, must be proved by examination that the

knowledge he has received has been assimilated, that the head and hand have been trained to work in unison,

and especially to meet all sudden emergencies, thus to mitigate human suffering and save that life with

which the Almighty Creator has peopled the earth. He has been tried and proved, and is henceforth accepted

by the world in good faith as fitted to take one of the most humanitarian parts in the great plan of God's

creation. Yet once more we turn to another walk in life, to the man who works more with his hands, the

skilful operative craftsman. His preparatory course commences at an early age, and is continued for many

years. Firstly, he has to acquire a knowledge of implements of his handicraft, and subsequently to apply them

in operation. After the term of his probation he is acknowledged by his guild or society as an expert

workman, add henceforth lives and moves and has his being in that state of life in which it has pleased Gad

to; call him. And time we might go through the whole gamut of those who go to form the animate and human

world, to show the advantages of a liberal and enlightening education which renders them fit members of a

regular organised society. And what of Freemasonry ? Almost every month its members hear those important

words uttered, "Try me and prove me," and though they are spoken more in a general than in an individual

sense, yet they are personal to every brother, and should compel his serious attention. How should a brother

be tried and proved? The officer of the Lodge who throws down this challenge is asked, "By what instrument

of architecture will you be proved ?" To which he replies, "The Square," and to the further interrogation,

"Why with a square," in some Lodges he is taught to answer, "Because it is an emblem of rectitude" and

virtue." "Try me and prove me!" Is not this a fair introspective question for every brother? There is a kind of

tacit impression abroad in Freemasonry that there should not be any "serious" talk, or serious impressions

conveyed outside the actual ritual diction. A most worthy and esteemed brother recently delivered a very

excellent address ito the brethren, and in reply to the usual thanks accorded, expressed the hope that he had

not unduly preached to the brethren. Why? If a Masonic Lodge is not a church of religion in the accepted

sense, it is none the less a Masonic church, and if hymns of praise and prayers and invocations to the

Almighty Architect are the practice, what possible objection can there be to the preaching? Are Freemasons

so perfect in their lives and conduct that preaching is needless? Is their rectitude of so high an order and their

virtue so immaculate that it is an insult to refer to them? I do not think one brother would accept any such

admissions. However worthy our intentions may be, however much we may try to live the life of a perfect

Mason, we must still all feel how little we do and how much better we could be. The principles and precepts

of morality and fervent piety which are continually ascending from our altars need no repression, but should

be encouraged on every occasion. To-day we are entering on a New Year of our existence. Can there be a

more fitting time to "try" and "prove" ourselves? The introspective process may not be pleasant, if only by

reason of the activity of silent conscience. The merchant at some stated period in each year takes stock of his

merchandise and balances his affairs. It may not be an agreeable process, because, in addition to the work

involved, it may reveal that his year's transactions have not been prosperous. And may it not be the same

with Freemasons ? We put off the personal stock-taking with the inward misgiving that the balance will not

be on the right side. With more "preaching"—if only an occasional word in due season—the misgiving might

be relieved, and the dread of the introspection be removed. In any case, brethren, we are entering upon a

New Year, and we shall mutually wish each other all happiness and prosperity. Will it detract from our

manhood or from the precepts of our great fraternity if we extend our hopes that the coming year may

distinguish Freemasons by more moral rectitude, and that all our actions may be those of piety and virtue?

And should our call come before another year, may we be able to answer the Great G.M. that we have

endeavoured to make our path as the path of the just, shining more and more unto the perfect day.

—————————

MISREPRESENTATION.

———<>———

The quarterly communication of the G.L. of Western Australia was held in the city of Perth on the 25th

October last, and included in the list of visitors was R.W. Bro. W. J. Rees, Prov.G.M. of the Irish

Constitution in New Zealand. Naturally, at the festive board the health of Bro. Rees was honoured, and one

special point in his reply was his advocacy of what he termed a "permanent" G.M., and the following is what

he is reported to have said wider this head : "I believe in the principle of the G.M. being a permanent man; I

think it gives strength to a Constitution. In the G.L. which I represent we had some years ago in the Duke of

Leinster, the G.M. of Ireland for over 62 years. I believe in a G.M. being a permanent officer; and that is one

of the reasons why your G.L. of Western Australia at the present moment is so strong. You have a good man,

and you have had him so long that he is a source of strength to the Constitution of this State. In New Zealand

the G.M. is elected once a year, although he is eligible for a second term. That is a source of weakness. At

the present time in New Zealand there are fifteen or sixteen P.G.Ms. It is like going to America and you call

out 'Colonel,' and thirty or forty men stand up. (Laughter.) It does not give strength to Freemasonry. We were

rather strong once when we had Lord Plunket as Governor and G.M. of New Zealand for about three or four

years, and he gave it a good impetus. But when he resigned the Governorship and went back to Dublin, and

took up the G. Secretaryship of the G.L. of Ireland, which he esteemed an honour, we had to fall back on the

old plan of electing G.Ms. You will see that it is not so good. New Zealand is divided into four centres, and

each of those centres expects the G.M. to be selected from it. Then the smaller fry said, "Why can we not

have one from our centre?'" We have no objection to feeble attempts at humour by distinguished visitors at

the festive board, provided that such alleged humour is not made the medium of misrepresentation, as was

the case in Western Australia. That jurisdiction is far removed from New Zealand, and Masonic visitors to

the Golden State are few and far between. Hence it is eminently desirable that when brethren do visit the

impressions they leave behind should be both correct and just. We shall only refer to two points of Bro. Rees'

speech in order to straighten matters out for our West Australian brethren. Bro. Rees asserts that the practice

of electing G.Ms. for each year is a "source of weakness." Each of our G.M.s. has been elected for two years

except Lord Plunket, who held office for four. Bro. Rees infers that though they are eligible for a second

year, they are not necessarily elected. If the custom is a source of weakness, then the G.L. of New Zealand

thrives remarkably well on its weakness, seeing that the roll of its Lodges has increased to 203. The duration

of the office of G.M. in the United States of America is, with few exceptions, twelve months, and there is no

question of a second term. Will Bro. Rees affirm that Freemasonry in America is weak in consequence We

venture Ito assert that at least some of the District and Prov.G.Ls. of other Constitutions in New Zealand

would have been stronger under a members' suffrage system of election than by permanent appointment of

the Dist.G.M. Bro. Rees stated that there were "fifteen or sixteen" P.G.Ms. in New Zealand, and paralleled

them with an ancient American war "chestnut" which has an origin of at least fifty years. The actual position

is that New Zealand has had twelve P.G.Ms., one of whom was honoris cause. Of that number five are dead,

one has resigned membership in favour of high political life, two are out of the Dominion, one is a

permanent Invalid, thus leaving three active P.G.Ms., of whom one is the G.Sec. So that instead of falling

over each other, as Bro. Rees would have his West Australian friends believe, it would be impossible to get

more than three together to-day from all parts of the Dominion. We do not claim that the G.L. of New

Zealand is infallible; indeed, we recognise there are frailties in its constitution which may on occasion have

somewhat shaken its solidity, and upon which peg Bro. Rees might more fittingly have hung up the hat of his

humour. But whatever opinions may be held as to the duration of office of the G.M.— and we have fairly

strong ones ourselves—it is quite certain that the matter is not of sufficient internal importance to affect

either the weakness or strength of the institution.

—————————

A MASONIC ART UNION.

———<>———

Some months ago it was announced in this journal that R.W. Bro. Dr. W. E. Redman, of Picton, had donated

a case of surgical instruments for the benefit of the G.L. War Fund. This case has been in Dr. Redman's

family for over seventy years, and to those who desire it documentary evidence of the authenticity of this

claim is available. For ourselves Dr. Redman's word is ample. It will no doubt add to the value of the gift to

know that they were in active use at the battle of Trafalgar. It has now been decided to realise on the gift per

medium of art union—we have a repugnance to the word "raffle," which reminds us of the Christmas goose

clubs of London—and the necessary authorisation has been obtained from the Minister of Internal Affairs.

The amount it is anticipated the art union will realise is £750. Lodges are asked to purchase books, each of

which will contain twenty tickets. It is further provided that should a Lodge be successful in winning the

prize, a purchaser will be found who will pay £100 for the case, with the object of handing it over to the

Dominion Museum. But this privilege will not be accorded should the case be won by a private subscriber.

The War Relief Fund, as has been previously pointed out, is not assuming anything like the proportions

desired. Indeed, it has only reached one-half of the amount estimated by the G.M. And although the amounts

from Lodges are coming in slowly, much of the earlier interest appears to have waned. The art union project,

if taken up con amore by Lodges, should result in a very handsome addition to the fund. There are no

Lodges—at least we hope not—that cannot afford to take one book of tickets, and very few that would feel

the cost of five. Though there may be some scruples as to the abstract morality of art unions, yet in this case

the means used will justify the end sought to be attained. Thus we hope that all the 15,000 tickets will have

been allocated before the 10th February, the date when returns have to reach the G.Sec.'s office.

—————————

CONTRADICTIONS.

———<>———

Probably our ignorance alone prevents us from appreciating the different lights and shades which appear as

contradictions in the procedure of American Freemasonry. In another column we publish an article from the

"Masonic Home Journal" entitled, "Concerning Examinations in the M.M. Degree," and from it we learn that

at the last communication of the G.L. [Kentucky, we presume] a regulation adopted in 1914— requiring a

newly-raised M.M. to become proficient in the lecture of the degree before he could be allowed to vote or

hold office—was repealed. The articles goes on to say that a similar regulation is in force in several other

States, except that the penalty is that if a brother has not perfected himself in six months he shall be

"suspended." These regulations strike one as being most extraordinary, in view of the loud lamentation that is

constantly being made as to "Why don't members attend?" "What can be done to induce attendances ?" etc.

Then, again, there is the evergreen trouble with respect to demissions, which is a problem in every

jurisdiction, in conjunction with the sister question of the "unattached." In New Zealand there is not much to

complain of in point of attendance, but if we were asked to suggest a means which would lessen the

attendance by 50 per cent., we should advise the adoption of the American rule to suspend the M.M. who had

not virtually committed the lecture to memory. The further suggestion from the "Builder" that fifteen or

twenty questions be submitted to the neophyte each month, and that he be referred to a text-book to enable

him to answer them. A very excellent plan indeed to add to the knowledge of the brother, but we think the

result would be more anxious enquiries as to small attendances at Lodge meetings. Another anomaly of

American procedure is the austere denunciation of everything pertaining to the consumption of alcohol at the

festive meetings, and turning the Lodgeroom into a "smoke talk." To our unsophisticated mind the filthy

spittoon in the Lodge is quite as demoralising as alcohol at supper. In this country a Masonic Lodge is

treated very seriously. The members invariably wear evening attire, and the whole proceedings are of the

most decorous character. Talking and smoking during a ceremony, which we are told is most usual in the

States, is an offence here almost amounting to a crime. We do not doubt the earnestness of our American

brethren, but it does appear that some of their methods are extremes which cannot possibly meet.

———————————————————————————————————————————

News and Notes.
———————————————————————————————————————————

To all our brethren, wherever dispersed, we offer our heartiest good wishes for a bright, happy, and

prosperous New Year. It has been our custom in past years to embody our greeting in card form, but on this

occasion we feel that the cost of this small pleasure can be appropriated to better uses, and to this view we

feel sure that all our brethren will subscribe.

IT was our pleasure last month to receive a visit from R.W. Bro. F. Steans, P.P.G.M. for Southland. Bro.

Steans had just returned from an eighteen months' visit to England, and expressed himself heartily glad to be

"home" again in New Zealand. Our esteemed brother's trip was not without incident, as at the

commencement of war he was travelling to the East in a German vessel, which at once made for Batavia,

where Bro. Steans was virtually stranded for a time. Finally he made his way to Holland by a Dutch vessel,

and from there to England.

THE nomination of officers in the G.L. of New Zealand indicates that another year is drawing to a close. The

allocation will probably be made by the B. of G.P. at the end of the present month. May next will conclude

the two years' location of G. Office in Christchurch, and it will then move on to Auckland, where the annual

meeting will be held on the second Wednesday in that month.

R. E. COMP. E. LANE left Oamaru last month on a visit to Australia, where he will combine business with

pleasure. Though how either can be done with the thermometer standing near 100 degrees is a puzzle to the

writer.

SAID an American brother : "To so live and act that the world may be the better because we have lived in it."

This sentiment should, we think, appeal to every Freemason.

QUITE a number of Lodges are in recess during the months of December and January. This is well, if only for

the reason that the members can return to work with renewed zest after the vacation.

THE twenty-fourth annual convocation of the Sup.G.R.A. Chapter of New Zealand will be held in Dunedin

on the 17th February—always provided the firemen of the U.S.S. Co. will allow steamers to cross Cook's

Strait.

IT is generally understood that M.W. Bro. Oliver Nicholson, P.P.G.M., will be the elect of Auckland for the

G.M.'s chair for 1916-17.

V.W. BRO. HERBERT B. BRIDGE, G.Lect., delivered a most excellent address to the Wellington Lodges on

the 6th December, and was accorded a very hearty vote of thanks. We publish the address in the present issue

of the CRAFTSMAN.

R.W. BRO. T. A. PETERKIN, Prov.G.M. of Wellington, is not in the enjoyment of the best of health, and has

had to decline several Masonic engagements recently. The best thing to rejuvenate him would be for 'the

Government to confer military brevet rank upon him, put him in khaki, and station him at Trentham.

W. BRO. E. NORDON, of Christchurch, who has recently returned from a visit to America and England, was

announced to lecture to the Masters' and Past Masters' Lodge of Christchurch on the 19th ult. We may have

the opportunity of publishing his impressions of foreign. Freemasonry in a future issue.

FREEMASONS in Canterbury will learn with regret that R.W. Bro. Withers, P.D.G.M. had a slight attack of

appendicitis early in December, but is again able to attend to his professional duties.

W. BRO. G. S. HARDY, P.G.D., who went to the front with the first Expeditionary Force, is at present in

Dunedin undergoing a slight operation, but Bro. Hardy expects to be well enough to rejoin the forces early in

the New Year.

A G.L. has been formed in the Republic of Panama with five constituent Lodges.

V.W. BRO. J. W. WARREN, P.G.D., of Hamilton, was present at the annual meeting of St. Andrew's Lodge.

Bro. Warren was visiting Wellington in his capacity as a delegate to the annual meeting of the Institute of

New Zealand Architects.

WE have been asked to publish a directory of the various Boards of Enquiry operating in the Dominion. We

shall be pleased to do so without charge if the necessary particulars are forwarded.

WRITING from Oamaru early in December, the S.E. of Waitaki Kit. R.A. Chapter incidentally remarks that

there are a dozen candidates for the next meeting. The V.E.Z. should be a happy man—if he is a glutton for

work.

IN our last issue the day of annual convocation of Sup.G.R.A. Chapter of New Zealand was stated as

"Wednesday," 17th February. It should have read "Thursday."

As a mark of respect to the memory of the late M.W. Bro. A. Russell, P.G.M., all Lodges under the G.L. of

New Zealand have been requested to observe a period of mourning for three months, dating from the 28th

October ult.

W. BRO. OSCAR NEILSON, of Wellington, who has been seriously ill for some time, is now convalescent, and

hopes to be about again shortly. The CRAFTSMAN reciprocates his seasonable greetings.

AT the refreshment table after the installation ceremonies of Lodge St. Andrew, Wellington, M.W. Bro. H. J.

Williams, speaking on Freemasonry and the war, made a strong patriotic speech, and at its conclusion

received quite an ovation.— [Communicated.]

THE term of office of the G.M. of the G.L. Alpine, Switzerland, is five years. [We have always favoured four

years as the minimum—ED.C.]

THE "Scottish Rite Bulletin" commends itself as one of the most readable exchanges that come to our table.

Short pithy articles that cannot possibly tire any, and must appeal to all.

W. BRO. OSCAR NEILSON, an old and respected resident of Wellington, has two sons in camp—one a

lieutenant in the Rifle Brigade, and the other in the Artillery. The former served as an officer in the Boer

War. Bro. Neilson has just received a letter from his son, Dr. Ed. Neilson, of Edinburgh, stating that he has

offered his services to the High Commissioner of New Zealand for duty with the New Zealand Army

Medical Corps should such be required.

W. BRO. R. J. FOSS, who has been headmaster at the Fernridge School during the past nine years, has been

appointed headmaster at the Carterton School. Bro. Foss has proved himself to be an excellent teacher, who

has taken a particular interest in and devoted great care to the children under his charge. The CRAFTSMAN

heartily congratulates W. Bro. Foss on his preferment.

R.W. BRO. J. W. MATTHEWS, representative of the G.L. of New Zealand near the G.L. of England, and who

is now residing in New York, requests permission to retain his appointment for six months. Should he decide

after that period to remain in America, he will of course resign.

THE B. of G.P. of the G.L. of New Zealand will meet on the 27th January to consider the nominations for G.

office, which close on the 25th inst.

TWENTY-TWO members of the Auckland Masonic Club have taken their places in the New Zealand

Expeditionary Forces sent to the front (says the "Herald"), and one of these has given up his life for the

Empire. The club has emblazoned the names of its soldier representatives upon a roll of honour, and the

unveiling of the record took place in one of the rooms of the institution last week in the presence of a large

gathering of members of the Craft. Bro. E. R. Piggott, president of the club, performed the ceremony. The

tablet, which is of neat design, occupies a prominent place in the club, and ample space has been reserved for

the insertion of additional names as further contingents are despatched.

—————————

THE DIGNITY AND HIGH IMPORTANCE OF MASONRY.

———<>———

[A Lecture Delivered by V.W. BRO. H. B. BRIDGE, P.M., P.Z., G.LECT.]

————

The words which constitute the title of this lecture are an essential part of one of the sentences in the address

delivered to all W.Ms. after having been installed in their high position of trust and responsibility. As such

they will, doubtless, be familiar to Masons generally. These new rulers in the Craft are especially enjoined to

"forcibly impress" upon those who may come under their direction that which is meant by, and included in,

the full significance of these words. The percentage of W.Ms., who, during the tenure of their important

office, obey this injunction may safely be set down as very small indeed. The majority of them would,

probably, claim that their time is so taken up with ritual and ceremonial that there has been no opportunity to

explain to their brethren the phrase referred to, or to tutor them in the direction indicated. More probably still

they have never given any further thought to the matter. Even if they have done so, it may, perhaps, have

suggested itself to them that any such action on their part on the lines set out in the address would be

superfluous, since the ritual affords all the ethical teaching necessary to an understanding of the dignity and

high importance of Masonry, or Freemasonry as we now term it. This is a very natural conclusion to come to

by those who do not look beneath the surface of things, and is a very prevalent error among the brethren

generally, leading, unfortunately, to that casualness as to things Masonic which is the principal obstacle in

the road to an intelligent understanding of Masonry, as well as that thoroughness in its exemplification which

should characterise the bearing and actions of Masons throughout the world.

Complete and excellent as the ritual is, in so far as its special purposes are concerned, it does not, nor could it

be expected to, enter upon analytical expositions of Masonry outside of, and not immediately corrected with,

the ceremonial workings it sets out to teach. Only very briefly does it incidentally demonstrate why Masonry

is entitled to claim the attribute of dignity, and it is mainly by reference to the individual—that is, as to the

moral benefit to be derived by each member from a faithful observance of the Masonic tenets and

principles—that it sets forth the importance of Masonry. Now, since it has been thought desirable by those in

authority that the fact that dignity attaches to Masonry, as also the fact that Masonry is of high importance,

should be forcibly impressed upon the brethren, there must surely he special meanings of broad application

to both these phrases. It may be instructive if we endeavour to arrive at their full significance.

First, what is the meaning of dignity ? Your dictionary will tell you that it is a state, or condition, of being

worthy, or honourable; a state, or condition, of moral excellence, of high tone of feeling or sentiment ; a state

of nobleness of nature, character, or disposition. What is desired, then, to be impressed upon all members of

the Craft is that this Institution of Masonry to which we have the honour to belong is a worthy and

honourable association, the attributes of which, as well as its objective as regards mankind generally, are a

high condition of moral. excellence, and nobleness of nature, character, and disposition. Let us see if that is

so by the light of the Masonic teachings. These are : Brotherly Love, Relief, and Truth; Justice, Honour, and

Virtue; Charity in its broadest sense ; an unfailing belief and trust in the Supreme Being, the G.A.O.T.U., by

Whose aid alone can the members of the association hope to live lives in accordance with these teachings.

And it must never be forgotten that these teachings are founded on the rules laid down for man's guidance in

the V.S.L. Surely, then, these teachings may be said to contain all the necessary constituents Which go to

clothe man with a moral excellence, and to make for in him a nobleness of nature, character, and

disposition—in other words, to invest his life and actions with such dignity as must enhance his own

usefulness among his fellow-men, and prove a beacon light of example by which others may steer. The

institution, too, which is based on a foundation of such moral excellence, and the function of which is to

promulgate the teachings which alone can realise its attainment, may surely justly claim that it is entitled to a

dignity of place and position equalled by but few, surpassed by none. Masonry, however, has another claim

to dignity—the claim of great age and accompanying noble tradition. How old Masonry— in its sense of a

brotherhood bound together by common ethical beliefs and objects, cemented by ritualistic ceremonials,

secrets, signs, and symbols—may be no one now can tell with certainty, unless, indeed, he allies himself

with our erudite Bro. Dr. Churchward, the Oriental scholar and new Masonic historical light, who

confidently asserts that Masonry existed, just as we have it now, 600,000 years ago. This the learned doctor

and brother asserts he can prove incontestably to all brethren who are able to read the ritual of ancient Egypt

in the original and who can decipher the writings on the walls and tombs and stones of ancient Egyptian

temples, on the monoliths, on the pyramids, etc. Unfortunately, the great majority of the brethren are quite

unable to meet the learned doctor on his own ground and to test by his own methods the correctness of his

deductions, which are certainly very interesting, if difficult of understanding by the student who has no

Oriental learning. But we do know, at least by logical deductive reasoning, that Masonry, handed on from

ancient sources through the Middle Ages by the travelling operative masons—to whom Dr. Churchward

applies the medico-surgical name of " carriers "— is of great antiquity. As regards its esoteric signification

and its symbolism, though it is with us now in a form changed from the original by the natural course of

evolution, the essentials of objective and ritual and of symbols remain unchanged and unsullied. There is a

dignity in great age such as this—a dignity much enhanced when the vicissitudes, the persecutions, the tests

of the centuries past are considered. Recognising and realising, then, the full meaning of the dignity of

Masonry, it will, presumably, not be questioned for a moment how desirable it is that all brethren should be

forcibly impressed by it. If they are not, they cannot hold the institution in such veneration as it is entitled to

or adequately estimate the worth to themselves of their membership of the association. Failing in these

respects, they may individually subscribe to the ethical course of living taught in their Lodges, and yet fall

grievously short in the mass as regards the corporate duties and responsibilities of so worthy an institution. It

is certain that an ignorance, or ignoring, of the dignity of Masonry on the part of a majority of the brethren

might seriously endanger the beneficial and successful administration of the institution by the introduction,

or attempted introduction, into its councils of modern political methods, foreign in their essence and in every

way to Masonry, its aims, and its objects. Thus the dignity attaching to Masonry, and so, necessarily, to the

Masonic institution, cannot be too strongly impressed upon the brethren, lest through the actions of any of

them it should suffer disparagement or depreciation.

Let us now turn to the "high importance " of Masonry. Obviously, it may be urged, that which tends to

elevate, ennoble, and purify the life of the individual must be important. Therefore a moral science—"a

peculiar system of morality"—the mission of which is the teaching of those things, and those things alone,

which make for the moral improvement of the individual must be said to be of great importance. This is all

very true, but it is so self-evident that there is no need to stress the fact. In like manner education must be

said to be important, also the arts and sciences and the professions generally, all of which, of course, are only

branches of education. Invention is of great importance, but this is not, strange to say, necessarily a result of

education, being rather classed among the special gifts or as genius. The literary and oratorical faculties,

enhanced by, but not necessarily the direct product of education, are also most important. Many other things,

too, have their special and exceeding usefulness, which brings them under the category of important. Yet

none of these things, not excepting education in its full and proper sense, is of such high importance as

Masonry. On the face of it that seems a peculiar, and certainly a very bold, thing to say. At first sight it will,

more than probably, be vigorously disputed. Straight away it will be urged that it cannot be true because the

Masonic institution demands at least a reasonable amount of education in those who seek to range

themselves under its banners. Here, of course, is the inevitable mental confusion. It is undoubtedly a fact that

Masons should be at least reasonably educated men. To go further, it may be said that the higher the standard

of education they possess the better for the Craft and the realising of the ideals of the institution as a whole.

But we are not dealing with the high importance of Masons, but of Masonry. In other words, we are now

considering the great importance of those tenets and principles of which Masons should be the exponents

before society at large and throughout the world. Put briefly and concisely, these tenets and principles are

summed up in the words, "the brotherhood of man, the fatherhood of God." In these principles there is—

there can be— no distinction between the educated and the uneducated, the rich or the poor, the whole or the

maimed. The world has of late had an object-lesson such as it has never had before that a high standard of

education alone does not guarantee to an individual, to a community, or to a nation those moral and humane

qualities which make for truth, honour, mercy, and justice, and, abote all, peace. The mission of Masonry—

that Masonry to which the definition of" speculative " has been added—is to promulgate the great ideal of a

world in which all men should be brothers in the true sense of the term, and in which all should recognise the

Fatherhood of the one God—the Supreme Being—the G.A.O.T.U. Naturally, those who are selected as the

sowers of the seed from which shall germinate gradually, increasingly, and finally irresistibly, the adoption

throughout the world of these grand unifying and harmonious principles should be men fitted in themselves,

their lives and actions to stand forth as examples of the beneficent practice and result of the teaching of these

principles. But be well assured that it is these principles which are of high importance, in the meaning

conveyed by the address to the W.M., not those who merely give effect to them. Probably, then, it will be

admitted that Masonry.— that is, the great and noble ideals which Masonry stands for—is of higher

importance than education or any other source of mundane usefulness.

Still, it remains to be explained why the general—or perhaps one should say the universal—recognition,

adoption, and practice of these principles are of such high importance. Just consider what such a condition of

things would mean. First and foremost of all, mankind would have but one dominating basis of religious

faith. With its diversity of expression Masonry, as now, would have no concern. Each man would be at

liberty to worship the Supreme Being according to such forms and ceremonies and dogmas as he pleased.

But with the prevalence of the true fraternal spirit all religious dissensions and fierce antagonisms would

disappear. Distinctions among men would, of course, continue; but there would be no class hatred, no

personal or racial feuds. The souls of men would be set on the just but amicable settlement of all differences.

And as with men, so it would be with nations. Peace would prevail among the peoples of God, and how great

a blessing is peace perhaps at no time in the world's history has been made so clear as it has from the

experiences of the terrible war which is being waged among the nations as these words are being written. It

has been said that Freemasonry has failed, in that in this twentieth century such a war was possible. But that

is as false as it is absurd. Not yet is mankind, or are the nations, sufficiently taught by Masonic exemplars of

our tenets and principles so as to be swayed by what is right and by what is good alone. But it may be

confidently asserted that, when the Masonic history of this awful experience is written and available by all, it

will be found that Freemasons exerted most powerful influence in the endeavour to avert the catastrophe,

and, when it became inevitable, played their full and noble part in mitigating its miseries and horrors. With

the teachings of Masonry governing the lives and actions of men and of nations an era of mutual toleration,

sympathy, and consideration, of truth and honour in all their dealings with one another, and of justice to and

protection of the weak by the strong, would dawn. Try to realise it ; imagine the countless blessings to

humanity resulting, and the re-strengthened faith in the goodness and mercy of God, the Father of all ; and

then you will gain at least some conception of what is meant by " the high importance " of Masonry. But, it

may be said, this is a counsel of perfection—the depicting of a world not peopled by ordinary human beings,

but by angels or saints. And, again, whoever should say this would be wrong. There is no suggestion of a

miracle in the fact—not so infrequent of happening as the unthinking might suppose —of a person of

notoriously bad ways of living changing his mode of life until by degrees it conforms to the customs and

laws governing the society in which he dwells. And still, improved as he is morally, he has yet with him all

the human instincts leading to this or that frailty or imperfection which would dominate him were it not for

the higher goal to which he has set himself in all humility to attain. And as with an individual, so with a

community, a people, a nation. The world permeated by the outstanding principles of Masonry—brotherly

love, relief, and truth—justice, honour, and virtue—would still be a very human world, and considerably far

from perfect, since the quality of perfection is unattainable through the inherent weaknesses of human nature.

But it would be a much better world, a much happier world, than the world as we know it at present. More

than that, it would be a world much more in a position of receptiveness towards those great and good

schemes for human progress in the direction of a higher standard all round than it possibly can be in its

present divided, selfish, and materially minded condition. Surely, then, it is well said that Masonry is of high

importance.

The object of this lecture, in attempting at some length to define the signification of the quotation from the

address to the newly installed W.M., is twofold. In the first place it is desired again to emaphasise to the

brethren the truth that there is no phrasing or wording of the ritual, or of the charges or addresses in

connection with the ceremonies, which has not a distinctive and special meaning of its own, and which is flat

applied where it is without important purpose. What that meaning is, and what is the purpose, it should be

the endeavour of all Masons to discover. To accept the phrasing and the wording as mere forms of speech or

expression, more or less ornate, intended merely to give verbal embellishment to the diction used, is to

assume that the great truths of Masonry are sought to be conveyed by a mere iteration of empty phraseology.

Presumably no brother would seriously desire to come under the stigma of so lightly regarding the

impressive and beautiful Masonic ceremonies. Yet that is what the action of those brethren amounts to who

accept as a mere matter of course the diction of the degrees and ceremonies, and never meditate thereon or

try to arrive at its meaning or meanings. And here it may be said that, in failing to study for themselves the

esoteric or inner significance of the language of the ritual, or of the special charges and addresses, the

brethren are missing a vast source of more intimate knowledge of Masonry, as well as a better understanding

of its real aims and objects, and also an intellectual recreation not only beneficial for themselves mentally,

but also calculated to give stimulus and reality to their Masonic professions.

The second main purpose of this lecture is to remind the members of the Craft that they are not admitted to

the honour and privileges of Masonry with the sole idea and aim of making them individually better men. If

their admission does effect this—and it is to be hoped that in most cases it does—then truly a great work is

being done. But, as has been shown, the true objects of Masonry extend far and away beyond the betterment

of the individual brother. Its true aim—its ultimate goal —is no less than the betterment of mankind

throughout the world. If the Mason, morally re-born, made virtuous, honourable and upright of living by his

association with Masonry and its teachings, were to keep to himself the benefits he has received, hiding

upder a bushel the light conferred upon him, he would no more be in reality a Mason than would the Average

upright living man who is not a member of the institution. The Mason's true function abroad, in carrying out

in his life and actions the lessons and precepts taught within his Lodge, is to serve, unostentatiously, and with

due humility, always as an example of, and influence for the adoption of, the Masonic tenets and principles

to and by those with whom he is brought in contact in his daily life and avocations. In his public, as in his

private capacity, in his business dealings, in his social amenities, and in his domestic relations, his conduct

and bearing should be such that men will say : "It is indeed well to be a Mason; would that there were more

of Masonry throughout the world !" And there are such Masons, but unfortunately only a few in relation to

the hundreds of thousands who have a nominal right to so style themselves. Why is this ? Well, it is not all

due to the frailty of human nature, as is so often said. More largely, it may be suggested, it is due to a lack of

knowledge or understanding of the real meaning of Masonry; the failure to grasp the unselfishness of its

objects ; the ignoring of its intellectual side. Too much importance is attached to ritual and ceremonial

performance; too little time is devoted to an intelligent study of what these really stand for and signify.

Now, it would seem that with the cessation of the terrible world-strife at this time prevailing, there will come

a time when Freemasons will be called upon to demonstrate unmistakably that their Lodge professions are

something more than mere verbiage—that their Masonry is a greater thing than mere Lodge service and its

social enjoyment. A great world crisis is followed inevitably by great reaction among the peoples. This may

make for more serious-mindedness, and a greater observance of duty and principle; but, more probably, in

the main it will result in a relaxing of moral rectitude, in self-indulgence, and in the fostering of, it may be,

vain-gloriousness, bitterness, and all uncharitableness. It will be the duty of Freemasons, individually and

collectively, to show that in the aftermath of storm and stress they, at any rate, are true to their great

principles of upright living, of toleration, of human sympathy and consideration, of charity in every sense,

and, above all, of silence where the careless and unrestrained use of their tongues might intensify abuse,

recrimination, or revengeful feelings. They can thus adhere to the tenets and principles of Masonry, and yet

remain absolutely loyal to their country's interests, and actively alert in safeguarding those interests. Of a

certainty there will be much resultant suffering and hardship to alleviate, and while doing their obvious duty

to those within their own Masonic circle, the just claims of those outside of it should also receive full

Masonic attention.

Does not all this make it doubly clear, doubly urgent, that every brother, if he has not already done so, should

at once take his Masonry more seriously, and endeavour to thoroughly understand all that Masonry requires

of him ? The dignity of Masonry is, on trust, in the hands of every Mason; his sense of its high importance

can best be demonstrated by the manner, and to the extent, in which he fulfils his Masonic obligations.

—————————

THE DOCTRINES OF FREEMASONRY.

———<>———

The doctrines of Freemasonry embrace all the natural, moral, and political obligations of society. It directs us

to fulfil our duty to our God, our country, our neighbour, and ourselves; it inculcates reverence, resignation,

and gratitude to Him who made and preserved us; obedience and loyalty to the Government who in justice

and clemency rules over us; courtesy and amity to our neighbour ; equity and compassion to all mankind. It

teaches us to pity and forgive our enemies, to love and reward our friends, to relieve the distressed, and

cherish the neglected. Masonry is confined to no form of faith nor sect of religion, and her charity, like her

creed, is universal. So, too, she rejects bigotry in matters of faith, she nourishes no blind zeal on the subject

of politics, nor affords any support to civil discord or popular commotion. Private benevolence, in its

extended operation, becomes patriotism, which is, in fact, public benevolence. From liberality of thinking

and acting towards individuals Masonry is propitious to general liberty, but it is liberty devoid of

licentiousness. The grand principles of our fraternity are those of peace, patience, and good-will; they hold

out no encouragement to faction, no extenuation of private defamation and slander. As concerns the welfare

of the State, our wishes, like those of all good members of the community, are for its improvement—but

under the guidance of order and wisdom; in the hands of the vulgar and the violent attempts at national

reforms lead to anarchy and confusion; to every violation of property, life, and liberty. In this Masonry

teaches us obedience to the Government under which we live.

—————————

THE HOLY BIBLE.

———<>———

[By A. W. WITT, P.M.]

————

The Bible is the most read Book in the world, and yet it is the least understood. This is indeed strange, and

yet it is a fact. For, if it were rightly understood, its teachings would have been followed not only by

individuals, but by nations as well. The test of a theory is in its practical application; had the test of the value

of the teachings of the Bible lies in the practical application of its precepts in our daily living. The teachings

of the Bible have yet to be accepted and put into practice by the nations of the world. So far it is lived by a

few individuals only.

The Bible is not like the ordinary book. It contains principally parables and allegories, considerably

involved, requiring deep thought and contemplation. And how many of the people are given to independent

thinking and deep meditation ? Most men are still in their swaddling clothes, as far as independent thinking

is concerned. Not until the people reach their manhood of thought will they begin to understand the meaning

of the parables.

Paul said, "When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I

became la man, I put away childish things." Paul here does not refer to physical age. A man may be fifty

years old and yet have no higher intelligence than a boy. What Paul means is spiritual understanding. When

man reaches his manhood of understanding, he puts away childish things—he ceases to be an athiest, a

materialist, a religionist, who takes the parables and allegories literally.

The inspired men who wrote the Bible were wont to clothe their ideas in parable and allegory. Therefore, to

understand the Book of Books, it is necessary to read between the lines and into the words. "For the letter

killeth, but the spirit giveth life." It is meat for adults, and not milk for suckling babes. Even the historical

portions are mostly allegorical, wherein has been woven wonderful philosophy and practical truth.

The Bible is God's inestimable gift to man. It contains the wisdom of the ages, and covers all knowledge

absolutely essential to the well-being of man. Its wisdom is universal and eternal, and reveals itself only to

the one who has an ear to hear and an eye to see, and who is spiritually minded.

What is wisdom to the Biblical student is foolishness to the materialist. We read in Corinthians, "Let no man

deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may

be wise." "For the wisdom of this world is foolishness with God,"

We also read, "But the natural man receiveth not the things of the spirit of God; for they are foolishness unto

him; neither can he know them, because they are spiritually minded."

"The natural man," that is, the man of flesh, or the materialist, does not "receive" or comprehend "the things

of the spirit of God," or spiritual truth, for they are foolishness unto him, since "they are spiritually minded,"

or spiritual truth can be grasped only by a spiritually minded man.

One must have spiritual perception to comprehend the meaning of the parables, and, while a man may be

worldly wise, he can be a child in understanding the philosophy of the Bible. This is clearly indicated in the.

story of Naaman's Leprosy. Although Naaman was clothed in worldly authority and knowledge, he was

leprous, or ignorant, as to spiritual knowledge. The leprosy of Naaman is the leprosy of the majority of man-

kind to-day, as it has been these past several thousand years.

In the parable of the Sower, the Master Teacher has this to say to His disciples : "To you it is given to

understand the mysteries of the Kingdom of God; but to others in parables ; that seeing they might not see,

and hearing they might not understand." In other words, to those who lived a pure and Godly life, and who

had unfolded within themselves spiritual perception, the inner meaning of this parable (and all other

parables) was apparent; "but to others," that is, to the materialist and worldly wise, the inner meaning is lost.

The latter are satisfied with a literal interpretation, and do not seek further.

No better illustration of the difference between the worldly wise and the spiritually minded is given us than

in the following quotations, wherein Nicodemus, a type of the worldly minded man, comes "by night," or in

ignorance, to the Master Teacher for instruction. The Master informs the unbeliever in spiritual knowledge,

"Verily I say unto you, except a man be born again, he cannot see the Kingdom of God." Nicodemus saith

unto Him, "How can a man be born when he is old ? Can he enter the second time into his mother's womb,

and be born ?" The Master answered and said, "Except a man be born of water and of the spirit, he cannot

enter into the Kingdom of God. That which is born of the flesh is flesh; arid that which is born of the spirit is

spirit." And Nicodemus went away and said, "How can these things be?"

The re-birth here mentioned refers to the birth into a new understanding. It is true initiation, or growth into

higher perception. The Master tried to explain to the worldly minded Nicodemus the simple truth that one

must unfold within himself a higher consciousness to understand spiritual truth, or "enter the Kingdom of

Heaven." "Water" in the Bible is symbolic for mind. "Except a man be born of water and of the spirit" is

equivalent to saying that unless a man becomes mentally enlightened and unfolds within himself spiritual

perception, he cannot grasp spiritual truth. "That which is born of the flesh is flesh, and that which is born of

the spirit is spirit," means that the materialistic mind cannot give birth or conceive the truth outside of matter;

but the spiritual mind understands spritual truth.

However, the wisdom that the Bible teaches is beyond the understanding of the worldly wise of to-day as it

was to the Nicodemus type of man two thousand years ago. To-day, as yesterday, those who are rooted down

to matter and interpret the Bible literally, fail to grasp the meaning of the parables and the historical portions

allegorically constructed; and, in their foolishness, say, "How can these things be?" They read the story of

Jonah and the whale, and, failing to grasp this beautiful allegory, and the import of its lesson, exclaim, "How

can these things be?" Foolish men ! In seeming to be wise, they disclose they ignorance. They have been

swallowed up by the fish of their own making, and, being in "the belly of the fish," or living in darkness,

how can they know what light and truth is ?"

It is not the fault of the Bible because it is so little understood. The fault is rather with the people, who prefer

to remain in the "belly of the fish" instead of unfolding within themselves those latent fa6ulties by which

they may come to know God and live His laws. Why does the materialistic world condemn the. Bible ? Why

do not rather condemn their shallow understanding ? It is not that we have outgrown the Bible, as we would

be led to believe by some of our so-called educated individuals. The mass of the people, as far as spiritual

knowledge is concerned, are not very much higher than those of past civilisatinos; and the majority of our

leaders of thought are the same as the Nicodemus type of two thousand years ago. The progress of humanity

is slow, and two thousand years is only yesterday. We have yet "to be born of water and of the spirit" before

we can discern and learn to appreciate the truths of the Bible.

Civilisations have come and gone; nations have risen and have crumpled to dust ; materialistic philosophers

and scientists have sprung up and vanished in a day, and their theories have been discarded to the scrap-heap;

but the teachings of the Bible have outlived nations and civilisations, and will live for ever. Its truths are

eternal. They are founded on the most exact science, on laws that are immutable and unchangable. Its

wisdom is ever green and fresh. It has been the inspiration of individuals and nations. As long as peoples

have practised the rules laid down "in the great Book of Nature and Revelation," they have prospered; but as

soon as they ceased to live in accordance with its teachings, they have been swept away. This is the lesson of

the European war. "Those that take up the sword shall perish by the sword."

The Bible is the Freemason's text-book. It is his "rule and guide to his faith and practice." Let us, as

Craftsmen, study it more assiduously. Let its precepts be indelibly impressed upon our foreheads; let its

truths sink into our hearts; let its maxims guide our footsteps.—"Kansas City Freemason."

—————————

RECENT DISCOVERIES AT ABYDOS, EGYPT.

———<>———

The great pool with porches and the "Tomb of Osiris " are behind the western wall of the Temple of Seti I, at

Abydos. The building consists of a rectangle, the inside of which is about a hundred feet long and sixty wide.

" The two long sides are north and south. . . . The enclosure wall is twenty feet thick. . . . The middle nave

ends on the east side, the aide of the Temple of Seti, with a high wall on which are religious sculptures. . . .

They represent offerings made by Merephtah to Osiris and other gods; and the two important amulets which

were generally worn or are found on the mummies. This showed that there was behind the wall something of

a funerary character, the tomb of Osiris. Osiris, although he was a god, was supposed to have been torn to

pieces by his enemy, Set or Typhon, and his limbs had been scattered among the chief cities of Egypt.

Abydos being the residence of the god, its share had been the head, which was buried in his tomb."

On another page it is written : "The whole structure has decidedly the character of the primitive constructions

which in GreeFe are called cyclopean. . . . When the work reached the lowest layers of the enclosed wall, a

very extraordinary discovery was made. In this wall, all round the structure, are cells about six feet high and

wide, all exactly alike, without any ornament or decoration. They had doors, probably made of wood, with a

single leaf ; one can see the holes where they turned. Such cells are not seen in any other Egyptian construc-

tion. . . . They open on a narrow ledge. . . . Under the ledge . . . the beautiful masonry goes on, and at a depth

of twelve feet water was reached. . . . There is no doubt that it is what is called Strabo's Well, which he

describes as being below the temple, and like the labyrinth at Hawara, but on smaller proportions, and with

passages covered by big monoliths. Was there a canal coming from the Nile, as the Greek geographer says,

or was the pool filled by the subterranean sheet of water which flows under the desert, the so-called

underground Nile . . . ?"

Supplement to “The New Zealand Craftsman”

"The excavations made during this winter at Abydos. . . have given quite unexpected results. They have led

to the discovery of a building which at present is unique of its kind, and which probably is one of the most

ancient constructions preserved in Egypt; a great pool with porches and the tomb of Osiris. It is situate

behind the western wall of the temple built by Seti I, which is the chief attraction of Abydos for travellers. It

was entirely subterranean, at a depth of more than thirty feet below the temple, and nothing revealed its

existence. . . . The whole structure has decidedly the character of the primitive constructions which in Greece

are called cyclopean, and an Egyptian example of which is at Ghizeh, the so-called Temple of the Sphinx. . .

. When the work reached the lower layers of the enclosure wall, a very extraordinary discovery was made. In

this wall, all round the structure, are cells about six feet high and wide . . . they open on a narrow ledge

which ran on both sides of the nave. There was no floor in those aisles; under the ledge, which is slightly

projecting, the beautiful masonry goes on, and at a depth of twelve feet water was reached. . . . The Tomb of

Osiris is of a later date than the pools with its cells. . . . As for the pool, it is probably one of the most ancient

constructions which have been preserved in Egypt. . . . Was the pool in connection with the worship of

Osiris? Did the sacred boat of the god float on the water? Since the boats of the gods are always towed with

ropes, the ledge on both sides would be a very appropriate path for the priests who did it. What were the cells

made for ? Were they reproductions of those which the Book of the Dead describes as being in the celestial

house of Osiris? Was the water supposed to have a curative effect; was it an Egyptian Pool of Bethesda ? . . .

There is no doubt that it is what is called Strabo's Well. . , ."—"The Theosophical Path."

Supplement to “The New Zealand Craftsman”

A RECONSTRUCTION SHOWING THE GREAT HALL. THE POOL WHICH IS STRABO'S WELL. AND THE
TOMB OF OSIRIS-THE UNIQUE BUILDING LATELY EXCAVATED AT ABYDOS.

By Courtesy of "The Theosophical Path."

—————————

HAPPY NEW YEAR.

———<>———

No matter how many New Years you have greeted, you cannot exchange the new calendar for the old one

without wondering how the change is going to affect your fortunes. To a considerable extent the outcome is

in your own hands. Happiness and prosperity are largely matters of habit ; they are not gifts of chance, but

the direct rewards of an earnest and sustained striving after them. Habits are not fixed in a day, nor changed

by a sudden resolution; yet, if you are in earnest, it is easy to change your habits as it is the date. You may

make a few false starts during the first week or two, and put a "5" where you should write a "6," but how

often do you put the wrong date on a February letter ?

As a matter of fact, there is no real difference between January first and December thirty-first—both days

contain just as many hours, just as many smiles and tears, just as many opportunities. But it happens to be

convenient for us to stop once in a while, take a long breath, look back over the way we have come, and

scout along the road that lies before us.

That is about all there is to New Year's—a day to date letters from, and a chance to change your direction if

you have not enjoyed your trip.

The good resolutions that really last are not made on the spur of the moment, or on one day of the year. They

are the result of continued and serious thought, of a dissatisfaction with the present conditions, and a

determination to better them. The New Year is simply a continuation of the old. It will be no different, unless

you make it different. You have set the pattern for all the years to come. If you are not satisfied, it is up to

you to change the pattern.

Are you satisfied ? That is the question for you to answer to-day, before the New Year is any older—before

any more opportunities have slipped into the past, out of your reach. It is childish to try to deceive yourself,

to try to shift on to the shoulders of hard luck the burden of your own lack of energy. It is the part of a man

and Mason to acknowledge that you have wasted your time in not seeking Masonic knowledge, and resolve

to do so no more. It is only by making such resolutions, and sticking resolutely to them, that you can attain

Masonic knowledge.

Mere wishing and sighing will get you nothing; starting and giving up will make it harder to start another

time. Determination and perseverance are about all there is to success, then resolve to make this year a

success.—"Scottish Rite Bulletin."

—————————

VESSEL FLIES MASONIC EMBLEM.

———<>———

Seattle, Washington, advices state that the steamship "Edison Light," one of the two trial ships sent to Puget

Sound to determine if the intercoastal freight movement between the North Pacific and Atlantic Coast ports

via, the Panama Canal justifies the establishment of a new service, is attracting much attention on the

waterfront of the Washington city because of the Masonic flag she flies at her foremast, which is the personal

flag of the master of the vessel, Capt. E. M. Torrey, and bears his initials, the number of his Masonic Lodge,

and the square and compass. Capt. Torrey is a 32d degree Mason, a Knight Templar, and a member of

Aurora Lodge No. 50, of Rockland Me. Chief Officer W. T. McAloney, of the vessel, is also said to be an

enthusiastic Mason, with affiliations at Lewiston, Me. The "Edison Light" is said to be the first vessel to

enter the port of Seattle with a Masonic emblem so displayed."

———————————————————————————————————————————

Poetry

———————————————————————————————————————————

THE OLD YEAR.

———<>———

What is the old Year ? 'Tis a book,

Un which we backward sadly look,

Not willing quite to see it close;

For leaves of violet, and the rose,

Within its heart are thickly strewn

Marking love's dawn and golden noon;

And turned down pages noting days,

Dimly recalled through memory's haze;

And tear-stained pages, too, that tell

Of starless nights and mournful knell;

Of bells tolling through troubled air;

Of days of darkness and despair;

The laugh, the tear, the shine, the shade,

All 'twixt the covers gently laid;

No uncut leaf, no page unscanned,

Close it and leave it in God's own hand.

—Mrs. Earl Curtis, Lecturer, Pomona Grange.

—————————

MOTTO FOR THE NEW YEAR.

———<>———

Make some other life more happy

By the life you live,

Make some other heart more steadfast

Through the help you give;

Strengthen other feet to travel

On life's pilgrim way,

Comfort other hearts in sorrow

By the words you say;

Through the gladness shed around you

Yours shall be the gain,

For the life for others given

Is not lived in vain.

—————————

CHRISTMAS BELLS.

———<>———

I heard the bells on Christmas Day,

Their old, familiar carols play,

And wild and sweet

The words repeat