GUARD WELL THE PORTALS.

————<>————

Hitherto we have regarded the command to guard the

entrance of the Lodge from improper intrusion as a

sacred Masonic trust, subscribed to by those in the

purple and all leaders of Masonic thought. G.Ms.

regularly admonish the Lodges in their respective

jurisdictions, and writers have so frequently held this

up to the mirror of Masonic life, that it was almost

considered a work of supererogation to descant on a

subject about which a general agreement appeared to

exist. Judge, then, of our utter surprise to find that a

prominent American Masonic journal, which we

have hitherto regarded with the greatest respect,

advocates the acceptance of every candidate that can

be obtained. In order that we may not do the

"Masonic Voice Review" any injustice, we quote its

opinion verbatim. In its issue of November last it has the following :— "Masonic reformers may indulge in

all the talk they want to concerning Lodges receiving too many petitions. The facts are that every Lodge

wants petitions, and is going to take every one that it can get. If Masonry is going to be reformed some other

method will have to be adopted rather than that of lessening the number of petitions which a Lodge is to

receive." It will be noticed that our contemporary makes no reservations or qualifications. "Every Lodge

wants petitions, and is going to take every one that it can get." We join issue here, and say emphatically that

every Lodge does not want a plethora of members, and we know many that certainly will not take every one

they can get. We are .sorry to know that the "Voice Review" so strongly advocates numbers as the essence of

Masonic progress (?) and circulates such opinion broadcast. It tacitly admits that some reform is necessary,

but insists that it must be brought about by some other means than restricting the number of admissions. Our

own impression has always been that reform becomes necessary by an unrestricted number of unsuitable

admissions. So we have only to fall back on the old adage, "Remove the cause and the effect will cease." But

we really have considerable doubt as to whether the advocacy of the "Review" is not caused more from

disordered liver than from honest conviction. And we are led to this opinion from the fact that on the same

page of the "Review" is another little paragraph of an entirely different character from the previous one. It

refers to a practice in South America, where a candidate for initiation most have his photograph affixed to

the door of the Lodge for the usual interval. The "Review" offers the comment that the brethren are thus

enabled to know the candidate better and to vote more intelligently." So that in the one case Lodges are

urged to accept ALL the petitions they can get, and in the other a system is applauded which enables them to

vote "intelligently." There can be no intelligence in voting where it is enjoined that all are to be accepted.

There cannot be a more retrograde movement than a free admission into Freemasonry. In these days of the

constitution of so many, associations, some for political purposes, and others of an entirely revolutionary

character, too much care cannot be exercised in the supervision of entrants, and we are pleased to say that in

this matter New Zealand leads the way, as in addition to the usual safeguards of the Craft, in this country

special Boards of Enquiry are set up, having no legal status, being quite voluntary in character, and, inter

alia, we hope G.L. will never make them statutory. The enquiry into the character and bona fides of each

candidate is of a very searching character, and notwithstanding the whole proceedings are voluntary, they are

always accepted as with all the force of law behind them. The work of these boards has been of incalculable

service, and has aided most materially in securing the best material for Freemasonry, and absolutely disposes

of any idea that all petitions will be accepted. All candidates have to suffer an interval of two months from

date of proposition, and as a general thing, if they can survive the scrutiny of the Board, and subsequently of

the proper officers of the Lodge, therefore not many mistakes made, and the reformer under this head finds

his occupation gone. We commend this practice to the consideration of the "Voice Review," which we hope

it will advocate in place of universal admission's without any regard to fitness. Since the foregoing was

written, the annual report of the North Canterbury Board of Enquiry has come to hand. From it we find that

there are twenty-nine Lodges in the district, and twenty-eight constitute the Board and come within its

operations. During the past year 210 propositions were considered and 158 were recommended, the

remainder being variously dealt with. The average attendance of 24.11 at the twelve regular meetings

indicates, as the report has it, the keen interest taken in the work of this voluntary body. The executive draws

attention to the fact that as applications for membership are becoming more numerous, correspondingly more

responsibility is laid upon each individual delegate to fulfil his duty to the Craft in general, which we think

will be held to be a more fitting injunction to the institution of Freemasonry than the open door policy to

which we have regretfully drawn attention.

————————

THE SUPREME GRAND R.A. CHAPTER OF NEW ZEALAND.

———<>———

The twenty-ninth annual convocation of the G.R.A. Chapter of New Zealand will be held in the city of

Christchurch on the 9th inst., ands R.E. Comp. C. Flavell will be installed as the Chief Ruler, or 1st G.Prin.,

of this branch of Freemasonry. Like most other institutions, the G.R.A. Chapter has had a history, and has

been subject to various invigorating or depressing vicissitudes of fortune. It is to be congratulated in one

respect, inasmuch as its history has been recorded up to its twenty-first birthday. Whether that history has

been important or not, whether the work has been interesting or non-interesting, or whether the institution

has justified its existence, the chronicles detailing all the events of its life have been compiled before the

principal actors are called hence. To fill up any subsequent interregnum after the twenty-first year will not at

any time be a difficult task. Not the least important part of the compiled history is the record relating to the

formation of G. Chapter and the immediate causes which made that step imperative. And one difficulty

which was not expatiated upon by the historian—was the difficulty of assimilating the views and opinions of

the representatives of three distinct constitutions, which views on some points were diametrically opposed.

As may be imagined, the form of working was a bone of contention, but the manner in which it and all initial

difficulties were surmounted was worthy of the highest commendation. From the seven Chapters of

foundation, forty-one have risen, of which thirty-seven are working Chapters to-day, and another will be

consecrated during the month of April. It is unnecessary to offer any eulogy here on the value to Craft

Freemasonry of R.A. work. If we may compare Freemasonry to scholastic work, we might include the Craft

degrees with primary education and the R.A. with the secondary course, and the secondary course of

Freemasonry is equally as necessary as are secondary schools for the completion of educative results. R.A.

Freemasonry is now firmly established in the territory of New Zealand, and is a distinct part of its Masonic

system. Its rulers have invariably attained honour in the Craft, and from their recondite knowledge, their

interest in the work, and their general desire to advance the interest and welfare of the degree, have

commanded the respect and earned the love and esteem of their companions. It will be generally conceded

that there is a great sphere of usefulness before the Holy R.A. Degree in the Dominion of New Zealand,

which will increase year by year. Long may it be well and wisely governed and grow in wisdom and

prosperity.

—————————

QUEENSLAND FREEMASONRY.

———<>———

Some thirteen years ago, the State of Queensland being unoccupied Masonic territory, a number of Lodges

took concerted action, which resulted in the formation of a G.L. of Queensland; which has been actively at

work ever since. The movement was not unanimous ; indeed, most, if not all, of the Lodges under the E.C.

and S.C. stood out, with the result that since the opening of the G.L. Freemasonry has not been a happy

family in the banana State. But the new G.L. appears to have pursued the even tenor of its way, and has been

recognised by sixty-seven foreign jurisdictions, and has seventy-eight Lodges on its roll. On the 30th April

last, as the result of active propaganda, a large number of English and Scottish Lodges met in Brisbane and

constituted what was termed a new G.L., and a Bro. Alexander Gorrie was proclaimed G.M. It is a

significant fact that, although it was stated at this meeting that "the way will be opened for bringing about

complete Masonic unity in Queensland, " the actual G.L. does not appear to have been consulted in any

shape or form. And at the meeting of this G.L., held in June following, no reference was made to the

formation of an irregular G.L. We have no desire to butt in to the domestic affairs of another State, ware it

not for the fact that the present state of affairs constitutes a Masonic irregularity which should be ended at the

earliest possible moment. It not only affects Queensland, but also other jurisdictions, and may be quoted as a

precedent in the future. Indeed, we have in our mind's eye a brother in the British Dominion who is "fey" on

what he calls "mutual sovereignty," and is looking for precedents all the time to quote in his official capacity,

as an argument against the interchange of fraternal relations, and he will gloat over the "modern instance" of

Queensland. At the present time there are two so-called G.Ls. in Queensland. One has jumped a claim—to

use an expressive mining phrase—which was occupied territory, and notwithstanding that it may have a

larger number of Lodges, and the backing of the G.Ls. of England and Scotland, the claim would not have a

leg to stand on in any properly constituted Court of Equity. If there is any intention to work for Masonic

unity, it does not appear to the outsider that any attempts have so far been made. In the interests of

Freemasonry universal, the position in Queensland should be very clearly defined at the earliest possible

moment, if only for the reason that, apart from the glaring irregularity, we presume the- new so-called G.L. is

engaged in the work of administration which may very properly be questioned in the future.

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

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

W. BRO. (INSPECTOR) CRUICKSHANK, lately of Timaru, and well known Masonically in many parts of the

Dominion, has severed his connection with the police after forty-two years' service. He purposes celebrating

his liberty by a trip to the Old Country, and the CRAFTSMAN wishes him a very happy time and future return

to the land of his adoption.

WE have been puzzling over a note in the agenda of Lodge Waipa, which reads :— Notice of Motion, that

Bro. G. H. B— be made an associate member of Lodge Waipa." This is a new form of membership, outside

Lodges of Research, and we are wondering how it is to be accomplished, and where the warrant will be

found.

THERE died at her residence, Kaikorai Valley, Dunedin, on Saturday, 8th January last, Mrs. Burton, widow

of the late M.W. Bro. A. H. Burton; P.G.M. The deceased lady, who had been in failing health for a

considerable period, had attained to the age of eighty-five years. The funeral, which was of a private nature,

took place at the Northland Cemetery, Dunedin, on the 10th ult., and G.L. was represented upon the occasion

by M.W. Bro. T. Ross. G.M., R.W. Bro. A. Fieldwick, Prov.G.M., R.W Bro. G. Barclay, Acting-G.Sec., and

W. Bro. R. Jamieson, P.G.D.

THE B. of G.P., having at the December meeting granted leave to M.W. Bro. Malcolm Niccol, G.Sec., until

the annual communication in May next, made a recommendation to the G.M. to appoint an Acting-G.Sec. to

carry on the duties of the office until the date mentioned. M.W. Bro. Ross has accordingly been pleased to

appoint R.W. Bro. Geo. Barclay, P.G.W., to fill the position of Acting-G.Sec.

IT is not, unusual for the sons of Freemasons to be admitted into Freemasonry, but the December meeting of

Robert Burns Lodge, Christchurch, was unique from the fact that out of five candidates, three were the

grandsons of members. One grandfather (Bro. J. G. Watson) is the oldest member of the Lodge; and although

upwards of eighty years of age, undertook the conduct of the ceremony, and it is recorded that his rendition

was most admirable.

WE have received with pleasure the kindly greetings of W. Bro. R. V. G. Parker, of Hiram Lodge, and most

heartily reciprocate them

BRO. M. WALKER, Tyler of Hiram Lodge, South Dunedin, has reached the age of ninety years. At the

meeting held just before Christmas the members of the Lodge gladdened the dear old brother's heart with a

most suitable presentation.

WE are indebted to W. Bro. Dudley Wright, asistant-editor of "The Freemason," London, for an article

published in this issue, on "Elias Ashmole and Freemasonry."

THE question is frequently asked as to whether the present Governor-General, Lord Jellicoe, is a Freemason.

While His Excellency is a capital sport generally, he has evidently missed his opportunity in Freemasonry.

However, it is not too late to supply the defect, and he would be in excellent company with the Prime

Minister.

MASONIC activity will re-commence with the present month, after the holiday recess. A petition has been

received from M.W. Bro. Nicholson, of Auckland, recommending the granting of a charter for a new Lodge

at Taneatua, in the Bay of Plenty district. The M.W.G.M. is asked by the B. of G.P. to sanction the new

Lodge, which will be known as No. 220. A new Lodge will also be opened at Waikouaiti (Otago), to be

named "Kartani," No. 221. A R.A. Chapter will also be constituted at the Lower Hutt (Wellington) at an

early date.

AMENDMENTS to constitutional law have been agreed to by the B. of G.P. :—(1) To provide for the

appointment of AssistantProv. G. Ms. (2) To change the date of the annual communication from May to

November. Such proposed amendments will be placed on the agenda of the next meeting of G.L.

FORTUNATELY January is generally an off month for Lodge meetings, but where they have been held

members have sat and "frizzled," and the moment the doors were opened rushed for some non-vitiated

atmosphere.

ONE of the first meetings held this year was Lodge Brooklyn, Wellington, and the crowded room almost

resembled an installation meeting. Owing to the new lighting installation the temperature was not abnormal,

in pleasing contrast to the almost general rule..

IT has been announced that R.W. Bro. A. de B. Brandon, who has held the office of Dist.G.M. of Wellington

under the E.C. for many years, has forwarded his resignation to the M.W.G.M. of England. It is understood

that V.W. Bro. Walter Bethune will succeed R.W. Bro. Brandon. '

A NEW Masonic paper is to be published in London, England, to be called " The Masonic Record." It will be

published monthly, and the subscription will be 15s. per annum. A preliminary note has been issued by the

editor with the index of articles to be published in the first issue.

—————————

SOUTHLAND NOTES.

———<>———

Lodge Victoria jonrneyed to Mataura on 24th January for the purpose of working the Third Degree. The

brethren of the river town were greatly impressed with the Irish working, and at the conclusion of the

ceremony entertained the visitors.

  

The W.M. and officers of Lodge Victoria are to be complimented on the manner in which they conducted

their January meeting. Starting at 7 o'clock, the routine business was disposed of, the Second Degree worked,

and then the initiation of three candidates conducted, and the Lodge closed just on 9.45 p.m. This is surely

record time, The ceremonies were very impressive, and not by any means unduly hurried. I believe this

combined meeting was the outcome of a suggestion by W. Bro. Brokenshire, Sec., who can have every

reason to be pleased with the experiment.

  

R.W. Bro. A. le H. Hoyles, P.P.G.M., was present at the December meeting of Lodge Waihopai, and

rendered invaluable aid at the piano during the "Fourth Degree."

  

Lodge Waihopai is evidently in a strong financial position as another £75 has just been authorised to be paid

off the mortgage on their hall in Grey Street, Gladstone. The interior fittings are right up to date, but a

lavatory and extended social room should be provided at the earliest opportunity.

  

Bro. Wm. Scutt, of Lodge Waihopai, No. 189, and Southern Cross R.A. Chapter, No 3, has recently been an

inmate of the Park Hospital, but is now well on the road to recovery. We hope to have him with us once

again very shortly.

  

The final meeting of St. John, No. 94, for the year 1920 took the form of a Scotch night. The Scotch Third

was worked, and the after-meeting was characteristic of the Scotch element. Just as the brethren were getting

comfortably seated a team of pipers, preceded by a standard-bearer, entered the refectory and played three

Stewards, each bearing a splendid sample of "haggis," to the East. R.W. Bro. T. M. Rankin, P.P.G.M.,

addressed the gathering in Scotch. R.W. Bro. Hoyles also had - a few words to say. Various splendid musical

items were given during the evening. The customary toasts were honoured.

  

The custom of Lodges paying visits to sister Lodges for the purpose of working degrees has been revived in

this district of late. ,Southern Cross visited Bluff and worked the Third Degree; Victoria journeyed to

Mataura and raised several candidates; visits have been exchanged between Tuatapere and Wairaki; Victoria

visit Waihopai, No. 189, in March to work the Second; and the W.M. and officers of Waihopai intend

journeying to Fortitude (Bluff) to work the Third.

  

Lodge Victoria held a Lodge of Sorrow in the Forth Street Hall on the 19th ult. in honour of Bro. D. R.

Jones, who lost his life as a result of a fall from a farm wagon. The ceremony, which was of an exceedingly

solemn nature, was conducted by W. Bro. Derbie, assisted by his officers. The Lodge was adjourned to

enable the brethren to proceed to the residence of our late brother, and from thence to the cemetery. On the

return the Lodge was closed in accordance with ancient custom.

  

Southern Cross R. A. Chapter, No. 3, resumed labour on Friday, 28th January, when two ex-Masters were

exalted to the R.A. degree.

  

It is with exceeding regret that I have to report the death of Bro. Thos. Shirley, of Lodge Southern Cross, No.

9. Bros Shirley was of late resident in Orepuki, but has not been able to devote much time to Masonic study.

His body was removed to Gore and buried privately. Lodge Southern Cross was represented by a brother

from Lodge Harvey.

—————————

ACACIA NOTES.

———<>———

There is no doubt that the W.M. and officers of Lodge Cheviot are first-class exponents at working a Scotch

Third. Their work was an example to any city Lodge.

  

Acacia is noted for long journey visitors, and members also. Cheviot Lodge motored forty miles and returned

same night. The Acacia. J.W., Bro. H. Billens, motored fifty-three miles; which, by tire way, is quite a

common stunt for him.

  

Bro. Charlie Saundercock, S.D., is the proud father of a Lewis, and its head was "well wet" on the 30th.

  

W. Bro. Canter seemed very pleased at Cheviot honouring us with a visit, which he intends to return.

  

W. Bro. Willie Cadman made a lovely speech when proposing the visitors' toast. Visitors to Acacia are

always welcome.

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

ELIAS ASHMOLE AND FREEMASONRY.

———<>———

[By BRO. DUDLEY WRIGHT, Asistant Editor of " THE FREEMASON.' ']

————

Elias Ashmole has sometimes' been described as "the first Freemason in England," meaning by that

expression that he was the first known outside the ranks of the Operatives to be initiated into the Craft on

English soil. This, of course, is inaccurate, as Sir Robert Moray was initiated at Newcastle-on-Tyne five

years prior to Ashmole. Moreover, in the record which Elias Ashmole supplies of his own initiation, there

were other gentlemen already initiated and holding office in the Lodge who, certainly, were not connected

with operative masons. . The phrase, occasionally, is varied, and Ashmole is said to have been "one of the

first Freemasons in England." Again, there is no proof. There were undoubtedly Lodges existing in England

at that time, although all records, if any were kept, have been lost, or, at least, have never been traced. The

presumption is either that minutes of the proceedings were not kept or that they were not preserved with the

same care as in later years and that exercised at the present day.

These facts, however, do not detract from the interest that attaches to the entries made by Elias Ashmole in

his diary, the first of which reads as follows :—" 1645. October 16th, 4.30 p.m. I was made a Freemason at

Warrington, in Lancashire, with Col. Henry Mainwaring, of Keringham, in Cheshire. The names of those

that were then of the Lodge :—Mr. Rich. Penket (Warden), Mr. James Collier, Mr. Rich. Sankey, Henry

Littler, John Ellam, Rich. Ellam and Hugh Brewer."

Dr. Richard Garnett, in his biography of Elias Ashmole, in the "Dictionary of National Biography", says—

though he quotes no authority for his statement—that the first formal meeting of Freemasons in England was

held in 1646. Albert Pike, the great American Mason, says :—" Ashmole had some inducement that led him

to seek admission into Masonry—some object to attain, some purpose to carry out. Even his utter silence as

to the objects, nature, customs and work of the institution is significant. There was something in the

institution that made it seem to him worth his while to join it, and what there was in it then there may have

been centuries before. He is even more reticent about it than Herodotus was about the mysteries of the

Egyptian Priests."

Thanks to William H. Rylands, who has made a special study of Masonry in Warrington and the surrounding

districts in the seventeenth century, particulars are available of the persons mentioned in this entry in

Ashmole's diary. His fellow initiate was Colonel Mainwaring, a scion of the younger branch of the

Mainwarings of Peever. Randle Mainwaring went to Karringham about 1445, his father having purchased

the estate for him. Colonel Mainwaring was born in 1608, and succeeded to the estate on the death of his

father in 1638. He also, like Ashmole, was a prominent figure during the whole of the Civil War, being

principally engaged in and about Cheshire, his native county. He died in 1684. Richard Penketh, the Warden

who, apparently, was in charge of the Lodge, was a member of the old family of Penket or Penketh. His

grandfather was Richard Penketh, of Penketh, mentioned in the Herald's Visitation to Lancashire made by St.

George in 1613 ; his grandmother was a daughter of Thomas Sankey, of Sankey, gentleman, and his father

was Thomas Penketh, of Penketh. In the Parish Register of Warrington, 11th June, 1591, is the entry :—

"Richard Penketh, gentleman, to Mary Entoughe." Richard Penketh, who was present in the Lodge, died in

1652, six years after Ashmole's initiation, and must have been some eighty years of age. He was the last of

his race to hold the family property, for in 1624 Sir Thomas Irelande exchanged the hall and demesne of

Penketh with Thomas Ashton, "late the inheritance of Richard Penketh". James Collier held lands at Newton-

le-Willows, and married Ellen Bretherton, of the old Lancashire family of that name, and died in 1674, being

buried at Winwick. Richard Sankey was a member of a family which held lands near Warrington from

members of a family which held lands near Warrington from 1275, these being known as Little Sankey and

Great Sankey. In the Warrington Parish Register for 1621 the baptism of Edward, son of Richard Sankey,

gentleman, is entered ; evidently the Edward who, in 1645, copied the Sloane MSS., one of the most valued

Masonic possessions as a document of the Ancient Charges. Henry Littler was also of a family settled in

Cheshire, whose names are frequently found in the lists of jurors. The Ellams were of a yeoman family, then

long resident in the parish of Winwick. Richard's will begins :—"I, Richard Ellam, of Lynn, Co. Cheshire,

Freemason, etc. "

These facts prove incontestably that Freemasonry in that day, and, presumably, for many years previously,

had ceased to be operative, and had become speculative.

No particulars have yet been ascertained of the Lodge in which Ashmole was initiated. It had either ceased to

exist in 1717, when the G.L. of England was formed, or, if existing, it did not join that body then or

afterwards. The oldest existing Lodge in Warrington is the Lodge of Lights, No. 146, warranted on the 8th

November, 1765. One, however, was warranted, by the Ancient or Atholl G.L. in 1755, the warrant being

sold in 1791 to a Lodge meeting in Quebec, which afterwards removed to Maidstone, but this ceased to exist

in 1812.

The next Masonic entry in Ashmole's diary appears at the date of 10th March, 1682, and reads :—" About 5

p.m. I received a summons to appear at a Lodge to be held the next day at Masons' Hall, London"; and on the

following day he makes the entry :— Accordingly I went and about Noone were admitted into the

Fellowship of Freemasons. Sir William Wilson, Knight, Capt. Richard Borthwick, Mr. Will. Woodman, Mr.

Wm. Grey, Mr. Samuel Taylor and Mr. William Wise. I was the senior Fellow among them (it being thirty-

five years since I was admitted). There were p'sent beside myself the Fellowes after named :—Mr. Thos.

Wise, Mr. of the Masons Company this p'sent yeare, Mr. Thomas Shorthose, Mr. Thomas Shadbolt,

Waindsford, Esq., Mr. Rich. Young, :Air. John Shorthose, Mr. William Hamon, Mr. John Thompson and Mr.

Will. Stanton. We all dyned at the Halfe Moone Tavern in Cheapeside, at a noble dinner prepared at the

charge of the New-accepted Masons."

Sir William Wilson, the first initiate mentioned in the list, was originally a stonemason, but blossomed out

into a builder and architect. He married the widow of one, Henry Pudsey, and through her influence obtained

knighthood in 1681. He built Four Oaks Hall for Lord Ffoliott, as well -as Nottingham Castle. He was also

the sculptor of the statue of Charles II. at the west front of Lichfield Cathedral. He died in 1710, in his

seventieth year.

An important point for consideration is whether Ashmole had attended any Masonic Lodges between the first

and second entries. His diary is silent on that subject, but it is also silent on many other subjects concerning

which information would be of value. It may be that he regarded Freemasonry as too secret an organisation

for details to be inserted at any great length or frequency, but, in view of his initiation having taken place at

Warrington, may have looked upon a summons (not an invitation) to attend the meeting of this London

Lodge as worthy of record. It by no means follows that he had not attended a Masonic Lodge or failed to

keep up his connection with the Craft between 1646 and 1682. The deduction may even be made that he had

in some way maintained his connection with the Freemasons through the intervening years. This, indeed, is

the only possible surmise that will account for the summons being sent to him.

Mr. William Sandys, who was a P.M. of the Grand Masters' Lodge, No. 1, the author of " A Short history of

Freemasonry," and the author of the article relating to Ashmole in the "Encyclopædia Metropolitana," says,

in the latter, that at the same time Ashmole was made a Mason at Warrington a society of Rosicrucians was

formed in London on the principle of the societies established in Germany about 1604, and partly, perhaps,

on the plan of the Literary Societies, allegorically described in Bacon's "New Atlantis" as the House of

Solomon, and he states positively that Ashmole was a member of this society, which met at Masons' Hall,

London, but, so far, there is no corroborative evidence of this statement. It is, however, also stated by his

biographers that Sir Robert Moray, Ashmole's forerunner in the annals of English Masonic institutions, was

also a member of the Rosicrucians, and Moray was a friend of Ashmole as well as of Thomas Vaughan who

was undoubtedly a Rosicrucian.

Dr. Campbell, in the "Biographica Britannica," says that in some of Ashmole's MSS. there are very valuable

collections relating to the history of the Freemasons, but there are no papers of this nature in the Bodleian

collection. On 26th January, 1679, a fire broke out in the chambers adjoining his in the Middle Temple, by

which he lost a library he had been thirty-three years in collecting, but his manuscripts, which were at South

Lambeth, of course escaped. Whether this history of Freemasonry was ever written or the notes for such a

work ever made will, possibly, for ever remain unknown. On this question, however, Dr. Knipe says :— "As

to the ancient society of Freemasons, concerning whom you are anxious to know what may be known with

certainty, I shall only tell you that if our worthy brother, E. Ashmole, Esq., had executed his intended design,

our fraternity had been as much obliged to him as the brethren of the Most Noble Order of the Garter. I

would not have you surprised at this assertion or think it at all too assuming. The sovereigns of that order

have not disdained our fellowship, and there have been times when Emperors were also Freemasons. What,

from Mr. E. Ashmole's conclusion, I could gather was that the report of our socieites taking rise from a Bill

granted by the Pope in the reign of Henry III. to some Italian architects to travel all over Europe to erect

chapels was ill founded. Such a Bull there was and those architects were famous; but this Bull, in the opinion

of the learned Mr. Ashmole, was confirmative only, and did not by any means create our fraternity or even

establish them in this kingdom. But as to the time and manner of that establishment something I shall relate

from the same conclusions. Saint Alban, the proper martyr of England, established Masonry here, and from

his time it flourished more or less according as the world went, down to the days of King Athelstane, who,

for the sake of his brother Edwin, granted the Masons a charter; though afterwards, growing jealous of his

brother, it is said he caused him to go with his page to be put into a boat and committed to the sea, where

they perished. It is likely that Masons were affected by his folly and suffered for some time ; but afterwards

their creed revived, and we find in our Norman Princes that they frequently received extraordinary marks of

Royal favour."

Had Elias Ashmole been able to perform for Freemasonry the same service that he rendered to knighthood in

his "History of the Garter," doubtless many of the questions which Freemasons have for years been trying to

answer in a satisfactory manner, would a long time since have passed into the realm of proven facts or

fallacies.

—————————

A NOVEL CHRISTMAS PRESENTATION.

———<>———

A pleasing ceremony, which the young Lodge has decided to make a tradition, took place at the last meeting

of Lodge Ionic, No. 212, Christchurch, held the day before Christmas Eve. The W.M. (W. Bro. Oscar W. B.

Anderson) was presented with a plum pudding and a cigar. The plum pudding to enjoy for Christmas dinner,

and the cigar to assist in the recovery from the effects thereof. The presentation occasioned much merriment.

This ceremony was instituted at the Lodge's first Christmas meeting (1919), -and the Wardens then charged

all future Wardens to continue the practice.

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

SUPREME GRAND ROYAL ARCH CHAPTER OF NEW ZEALAND.

———<>———

Wellington

5th January, 1921.

DEAR SIR AND COMP.,—

The annual convocation of Sup.G: Chapter will be held in the Freemasons' Hall, Christchurch, on

Wednesday, 9th February, at 2 p.m.

G. Chapter will adjourn on the conclusion of business in the afternoon, and will resume at 7 p.m. for the

installation of Principals and investiture of officers.

N.B.—Morning dress will be worn at the afternoon session.

By Order,

HERBERT J. WILLIAMS, G.S.E.

BUSINESS :

1. Opening G. Chapter.
2. Calling Roll of Chapters.
3. Confirmation of Minutes.
4. Correspondence.
5. Statement of Accounts for 1920.
6. Report of Supreme Committee.
7. It is proposed to amend Rule 94. to read as follows :—" If deemed advisable separate officers may be

appointed for working the degree of Mark Master and Excellent Master, but the secrets of the I.M.M.

Degree shall only be conferred on the companion who is elected to preside over a Mark Lodge for

each year, and who must also be an I.M. in Craft Freemasonry."

8. To fix amount of Representative Tax.
9. Installation of G.Ptins. and investiture of G. Officers.
10. General Business. 11, Closing G. Chapter.

—————————

ANCIENT EGYPT.

———<>———

[BY CAPTAIN CHARLES GILSON.]

————

The civilisation of ancient Egypt ceased five hundred years before the dawn of the Christian era. There is a

record of fifty-five monarchs as reigning after the death of the last Theban Pharaoh of the twelfth dynasty ;

but, so far as is known, the ancient Egyptian civilisation, language and customs became extinct after the

Persian conquest. In connection with Egyptology, a scarabeus is frequently referred to, but it is not generally

known what a scarab is. Briefly, a scarab is a beetle—to be more scientific, a particular family of beetles,

distinguished by the largeness of the head and a fringed, fur-like plate at the extremity of the mandibles,

known to zoologists by the name of Scarabeidae. Of this family, one genus, Scarabaelts sacer, the sacred

Egyptian beetle, is an insect represented in many tropical countries, which as a scavenger renders

considerable service to the community. It is beyond doubt that the ancient Egyptians were fully sensible of

the benefits accruing from the presence of great numbers of scarabs upon the banks of the Nile. In the earlier

stages of civilisation, all manifestations of Nature, all plants and animals serviceable to man, are held to be

sacred, and often become personified as gods. Thus in ancient Egypt not only the sun and the Nile herself,

but various creatures, were gifted with divine and sacred powers, such as the bull, the jackal, the ibis and the

beetle. The name of the beetle-god was Khopri, and he was represented either as a disc, enclosing a

scarabaeus, or as a beetle-headed man, just as Anubis was the jackal-headed, Thot the ibis-headed, and

Horns the hawk-headed god. Kophri is frequently identified with Ra, the sun-god, who was gifted with

certain attributes of his own. A theory is that the beetle, being the natural opponent of decay, shared with the

sun the privilege of being lord and master of long life and health, and for that reason his representation was

invariably buried with the dead; in the form of a stone or metal image, to act as an amulet or charm. Certain

it is there are few Egyptian tombs in which such Scarabaei have not been found. The great artistic skill of the

early Egyptians is generally exemplified in the Scarabaei, carved with infinite symmetry and precision, in

such difficult material as granite, jasper and jade.

—————————

AN ADDRESS DELIVERED BY M.E. COMP. T. HOBSON,

FIRST GRAND PRINCIPAL, AT THE OPENING OF PARITUTU CHAPTER.

———<>———

COMPANIONS,— It is customary at the consecration of a new Chapter for some companion to deliver an

address on Capitular Freemasonry, and in the present instance my name is attached to the programme. First

of all, I should like to speak about the consecration. Consecration may be applied to persons and things.

Now, all P.Zs. will agree that 1st Prins. are consecrated to the office and work of R.A. Masonry, and more

especially for the year that they are at the head of the Chapter. This represents the consecration of persons.

This Chapter, Paritutu, No. 40, has been consecrated to the Most High and to His service, which represents

the consecration of things. The Lord sanctified the seventh day, the mountain, the tabernacle, the altar and

the temple. Seven has been considered a sacred number, and in every system of antiquity we find a frequent

reference to it. The temple and the altar are most sacred in our Chapters. Appropriation to God is the essence

of consecration. We have taken this Chapter, consecrated and dedicated it to the service of the Most High.

This will show and teach us how to use this temple; remember, it is a holy building. It is set apart for a

special ceremony, the usages of R.A. Masonry, and exalting brethren to the degree of R.A. Masonry.

Consecrations of persons.—Setting them apart for special purposes, especially to God, to His service, and we

apply it to the service of the Chapter. That is, that the 1st Prin. has to be prepared to take up the duties of his

Chapter, he is set apart, he is placed at the head for the year. He is expected to see that his officers are

efficient and help them to carry out their duties, to give proper instruction to the members, to see that due

solemnity is observed in our ceremonies, to be charitable, humane and just, and to be an example to his

companions. Consecration demands our best sacrifice, and self surrender. We as Freemasons, understand this

part very well indeed, if we do not give of our best the ceremony is not of the best, we have failed in our duty

to the Most High and to the companions. If we desire to keep our Chapter and our constitution in the high

position, that is, in the forefront of Freemasonry, we must make sacrifices and self-surrender. We surrender

ourselves to a great cause, to justice and freedom. I should like to say here that collections are also sacred.

There is mention of only two collections in the Old Testament, one in Exodus and one in Chronicles, one for

a building and the other for decorative purposes. Corn, wine and oil are the Masonic elements of

consecration. David enumerates them among the greatest blessings that we enjoy, and thus speaks of them:—

"Wine that maketh glad the heart of man, Oil to make his face shine, and Bread which strengtheneth man's

heart." Hence Freemasons' Chapters and Lodges, which are but temples to the Most High, are consecrated to

the sacred purposes for which they were built by strewing corn, wine and oil upon the Chapter or Lodge.

Wherefore, my companions, do you carry corn, wine and oil in your processions, but to remind you that in

the pilgrimage of human life you are to impart a portion of your bread to feed the hungry, to send a cup of

your wine to cheer the sorrowful, and to pour the healing oil of your consolation into the wounds which

sickness hath made in the bodies of your fellow travellers. Holy R.A. is styled by some as the summit of

Masonry. Dermoll says of it : " This I firmly believe to be the root, heart and marrow of Masonry." As Moses

was commanded to pull his shoes from off his feet on Mount Horeb, because the ground whereon he trod

was sanctified by the presence of the Divine, so the Freemason who would prepare himself for this exalted

degree of Masonry should advance in the naked paths of truth, be divested of every degree of arrogance, and

approach with Steps of innocence, humility and virtue. According to some of our Masonic writers, this

degree was worked under a Master's warrant until the year 1797, when it was, at a meeting of delegates, after

mature deliberation, resolved to organise a G. Chapter, which was accordingly done. Since that period the

jurisdiction of H.R.A. Masonry has been separated from that of the symbolic degrees. I consider that this

degree is just the completion of the three degrees ; that every brother ought by right to take this step and join

R.A. Masonry to finish his Masonic education. The R.A. Mason is taught to raise his thoughts above the

corrupting influence of worldly mindedness, loosening from his heart the hold of evil habits, and removing

the rubbish of passions and prejudices, that he may be fitted, when he thus escapes from the captivity of sin,

for the search and reception of eternal truth and wisdom. Masonry was destined to be a world power,

emphasising the Fatherhood of God and the Brotherhood of Man, a power that is not local, but is widely

influential for good throughout the world, and as the handmaiden of religion it may yet assist to dedicate the

world to a millennium of peace, when the Sermon on the Mount shall be recognised as good law everywhere;

and the whole world would he conquered, not by force, but by love. Companions, the time is passing, and

there is yet the ceremony of installation of your officers. Let me conclude with a word to those who have

been selected to guide the destinies of this Chapter. You have to govern others, learn to govern yourselves.

Whilst you are rulers of this Chapter, no less are you the servants of the least of your companions. They will

follow your lead, unsteadied by any tradition. If there should unfortunately ever be any disunion or want of

harmony, seek for the blame in yourselves. Your companions have paid you a compliment such as falls to

the lot of few to receive. Your names are enshrined in that warrant and will be remembered when those of all

other Principals are forgotten. Be careful to lay out for yourselves such a career that those names will be

remembered with gratitude through all ages. Nothing is too unimportant to deserve your most careful

attention. Be scrupulous in your regard for even the minutest details either of the ceremonies or the

constitutions. Stimulate loyalty one to another, and let all speak with one voice, see with one eye, act with

one hand, move with one step, and in your endeavours to act up to the highest conception of Freemasonry,

may the Most High give you His blessing. I will sum up in three words :—Pray, work and love,

Pray, and work will be completer,

Work, and prayer will be the sweeter,

Love, and prayer and work the fleeter

Will ascend upon their way.

—So mote it be.

—————————

"QUALITY, NOT NUMBERS."

———<>———

At the recent annual communication of the G.L. Alpina of Switzerland, a striking address was delivered by

the retiring G.M., Bro. Dr. J. Schwenter, from which the following is extracted :—

"In the industrial world we must reckon with three factors— capital, which undertakes ; intelligence, which

directs ; and labour. These three factors are indispensable for the prosperity of the community ; they must be

maintained mutually, or the whole edifice will fall to pieces. If one of these withdraws its support, there will

necessarily follow a catastrophe—it is not even necessary to demonstrate this fact by giving illustrations. But

in this regard the Masonic principle of goodwill, of reciprocal tolerance, the adaptation of one to another, is

of great importance, even an absolute necessity. Freemasons may, therefore, be persuaded that to-day their

existence is not a superfluity, but that, on the contrary, it is even indispensable, because the Craft helps to

create a real union among the members which comprise the human race, in which fraternal love, and not

hatred, rules.

"We wish, therefore, tranquilly to remain faithful in the performance of the duties we have voluntarily

undertaken; in our zeal as Freemasons we wish to continue our march in the way of progress for the good of

humanity.

"Is it necessary for our work that we should have a large number of adepts? That is a question to which only

an affirmative answer can be given ; from a material point of view a large number certainly has its

advantages.. A large society is, in this respect, stronger and more productive than a small one ; but if we

consider how Freemasonry may the better fulfil its mission, we must reply that it can only do so by placing it

intellectually and morally on as high a level as possible. That is the reply to the question. When men,

eminent, from an intellectual and moral point of view, come in great numbers to our Lodges, the increase in

membership is then justified ; but when such is not the case, when those who knock at our doors do not offer

the desired guarantees in this respect, then the interest of our royal art demands that such postulants must

stand on one side.

"If we have numbers only, we gain nothing; on the contrary, we risk lowering the level of our society, and by

that means also we diminish and enfeeble our action and influence, and, consequently, also our right of

existence. It is possible that such refusal of admission may be contrary to our democratic sentiments, but we

must not lose sight of the fact that our Lodge is not an institution in which the private opinion of the.

majority must alone be the law. We must study the Masonic point of view, rather than that of the world, and

seek to establish that which we believe most conforms to the truth, to duty and to morality. Brethren may,

perhaps, seldom be unanimous on this point, but all will form ideas which will respond to our ideal and act

accordingly in the outside world. We are not a society proceeding by a fixed vote to intervention in events,

because, if we do that we shall abandon the foundation on which Freemasonry has been built, and we shall

then be regarded and treated simply as a political party. We must not forget that in our society is enclosed the

intellectual and moral worth of ideas and verities examined in the light of our teaching, and that it is not in

conformity with the character of our institution outwardly to act as a body in opposition to the

representatives of positive opinions." —" Freemason," London.

—————————

EARLY HISTORY IN AMERICA.

———<>———

Massachusetts claims to have had the first G.L. in America. Pennsylvania advances a similar claim, and each

has its adherents that tenaciously ding to their own hypothesis and refuse to acknowledge the authenticity of

the other. Then Virginia steps forward and says that her G.L. was organised in 1778, and all the rest have

come into existence "since that time." The G.Ls. of Pennsylvania and Massachusetts, say the Virginians,

were but subordinate bodies, subservient to the G.L. of England, but not real G.Ls. at all.

Documentary evidence and tradition seem alike distressingly silent with regard to the introduction of

Masonry into America. It has been related that in 1658 the three, degrees of Masonry were introduced in this

country by some Jews. On 10th March, 1715, a letter was written by John Moore, the king's collector at the

port of Philadelphia, in which he alludes "to a few evenings spent in festivity with the Masonic brethren."

The earliest use in America, in writing or in print, of the word " Freemasonry," so far as now known, was in

the "Boston News " letter for 15th January, 1718. The first Lodge meeting in America was held in King's

Chapel, Boston, in 1720. The first known American newspaper account relating to Freemasonry was

published in Boston on 25th May, 1727. The first known warrant, deputation, commission or other authority

issuing from the G.L. of England or its G.M. to be exercised in America was that of 13th April, 1733, by

virtue of which Henry Price founded a Prov.G.L. in Boston, 30th July, 1733. The first particular Lodge in

America to be dutly constituted was the First Lodge in Boston, 30th July, 1733. The first Lodge in America

to be registered by the G.L. of England on the official list of Lodges was the First Lodge in Boston. The first

American officer in the Western world to have jurisdiction over the whole of North America was Henry

Price, whose authority was extended thus broadly in August, 1734. The first existence of any Masonic

authority in America of the right to grant provincial Masonic powers was the appointment of Benjamin

Franklin as Prov.G.M. of the province of Pennsylvania, 21st February, 1734, by Henry Price, G.M. of His

Majesty's Dominions in North America. The first independent G.L. of America was Massachusetts G.L.,

which organised and declared its independence on 8th March, 1777. On St. John the Baptist's Day in 1737

occurred the first public procession of the fraternity in America.

To find a date and Masonic emblems carved upon a rock is as good evidence as to find them written in a

book. The Masonic emblems, square and compass, with the date 1606 large and deeply cut on a flat slab of

trap rock and much, worn by time and weather, but still quite distinct, was discovered in 1827 upon the shore

of Goat Island in Annapolis Basin by Dr. Charles T. Jackson, of Boston, This is the earliest footprint of

Masonry on America. —Exchange.

—————————

DULY AND TRULY PREPARED.

———<>———

In his entrance to the several degrees in Masonry the candidate is supposed to be duty and truly prepared.

The preparation of the candidate is a very essential part of the work, and may be responsible for the making

of a Mason. On the other hand, if there is not due and true preparation, the candidate may pass through the

ceremonies of the different degrees and never become a Mason in a true sense.

The initiate knows nothing of Masonry at his entrance, and many have an erroneous conception as to what

Masonry really is. Many aspirants to Masonry have witnessed Shriners in their public displays. They have

been highly amused as they observed the pranks and frivolities of the Masons of advanced degrees, and have

enjoyed a laugh at the embarrassment and discomfiture of the novices as they were being made ridiculous

and ludicrous in the public gaze.

When such aspirants make application to receive the First Degree is it any wonder that there is need of due

and true preparation? Added to the wrong impressions and opinions held by the candidate, the inclination of

many of our members to joke at the expense of the candidate by telling him that they will get his number, to

wait until the goat gets him, etc., is not credible.

Many of our candidates are ill prepared, because their continual looking for something that never takes place

incapacitates them and deprives them of the spiritual, mental and moral impressions they are entitled to

receive. The candidate may witness degrees conferred after his induction and initiation, but only once has he

the privilege of being initiated, passed and raised.

There are few things accomplished in life without preparation. We cannot make Masons without preparation,

and many initiates have Masonically fallen by the wayside in disappointment, not because the degrees were

not properly conferred or because they lacked honesty or intelligence, but because the candidates were not

duly and truly prepared.

We cannot raise men to a higher plane than our own level; we are in need of a new vision ; the sanctum

sanctorum or holy or holies demands a sacred and venerable attitude from us. Let us give reverence to the

things that are sacred. In our quest for light, the Divine Light is essential to guide us. The real solicitant is he

who seeks and knocks at the door, and only to the worthy of motive and pure in heart shall this door be

opened.

If we are Masonically consistent and duly and truly prepare the candidate, we will provide for spiritual,

mental or moral preparation of the candidate as well as the physical. The physical part of the man is one

element ; when we make a Mason, let us initiate, pass and raise the entire man—spiritual, intellectual and

physical.

Humour is appreciated by most of us, but the price is too great if it must be at the expense of -the candidate

in the Blue Lodge degrees. — McDougall in " Southern Masonic Journal."

—————————

THE CULT OF MITHRA.

———<>———

For a thousand years Mithraism commanded the allegiance of vast multitudes of mankind. The most ancient

of all religious cults had its rise in Persia, and followed the Persian conquerors into Babylon, Syria and

Chaldea. When Alexander the Great overthrew the Persian Empire in the fourth century B.C., the religion of

Mithra was carried westward to Antioch and Alexandria, and even to the eternal city of Rome, where it

flourished for several centuries, the ruins of its temples remaining even unto this day. Mithraism was the

sturdy rival of Christianity, and it was not until the fourth century A.D. that the cross finally attained the

ascendancy.

Mithra was worshipped as the light-god, second only to Ahura. Mazda, the supreme deity He was in constant

strife with the powers of darkness, and was even the eternal foe of Ahriman, the author of evil. In a mystic

fashion he was the mediator between Ahura, whose brightness outshone ten million suns, and humanity,

children of night on a darkling star. In this sense he was hailed as deliverer and saviour, and was the

greatheart for the poor human souls struggling from the darkness of earth life up through the seven-fold

pathway to the kingdom of light, where, cleansed from all earth elements, they took their places among the

blessed gods.

Mithraism had its legends and myths, including the miraculous birth of Mithra into earthly life, songs of

angels proclaiming his arrival, and shepherds worshipping the divine child. Rather interesting it is, also, that

its most important festival was held on 25th December, which was celebrated as the birthday of the

unconquered sun. It had its ecclesiastical organisation, with hierarchies of priests and high priests, with

"sisters" (nuns) and "brethren. "

The mysteries of Mithra consisted of elaborate ceremonials depicting a mystical death and resurrection, in

which the initiate took the part of the main character in a dramatic representation. Lustration by baptism

symbolised purification from sin. The touching of the tongue with honey represented the sweetness of the

sacred words. A sacrament corresponding very closely to the Christian eucharist was served. The initiates

spoke of themselves as re-born for eternity, and the doctrine of immortality occupied an important place in

its teachings.

There is considerable evidence in the Epistles that Saint Paul was an initiate-of Mithra. It is well known that

Tarsus, Paul's birthplace, was one of the chief seats of Mithraism, and the language, references and

symbolism of the Pauline letters makes it practically certain that at least he was well acquainted with its main

ritual and beliefs.

An obligation, sacred and severe, was imposed upon the candidate, by which the neophyte consecrated his

life to fight with Mithra against the legions of darkness. The whole act of the initiation was known as

"sacramentum," meaning a military oath, by which the young enthusiast was received into the army of

Mithra, Henceforth, he was dedicated to those principles of heroism and manliness that in latter ages were

designated as chivalric knighthood.

Mithraism was a men's religion. Women were never admitted to its mysteries, or permitted to share its sacred

knowledge. The obligation called for the exercise of the masculine virtues of courage, self-mastery, heroism,

endurance, loyalty, obedience and unwavering allegiance to righteousness. These were the virtues to be

cultivated as most necessary in the warfare against evil, in which the soldiers of Mithra were engaged. The

ethics, were hard and stoical; the discipline long and severe. The rewards of this life were given to those who

won them in mortal conflict. The satisfaction of the soul went to those who consecrated themselves to heroic

endeavor. Eternal salvation was earned by splendid deeds done in the service of Mithra. When at last the

weary but triumphant warrior reached the kingdom of the blessed, he was welcomed by "Father Mithra,"

who placed upon his head the wreath of victory.—Reynold E. Blyht, 33deg., in "Brotherhood."

—————————

FOR THE COMMON GOOD.

———<>———

More specifically, as the world now stands, we are faced by four great urgent issues if our civilisation is to

endui'e, much less fulfil, its benevolent mission. Each of these issues demands a commanding vision of the

common good, each is a challenge to the practical brotherliness of humanity, and if we are to meet them we

must not lose "the glimmer of the open light."

First, and chiefly, we must organise the goodwill of the world and make an end of war, otherwise war will

leave the Temple of Man a charred and smoking ruin, as it has well nigh done to-day.

Second, we must meet the threat of a corrosive anarchy with a profound sense of communal fellowship and

obligation, in which each counts for one, and nobody for more than one, joined with a sense of the sanctity of

the common will expressed in law, order and the fair humanities of society.

Third, so long as distances were great, and races lived far apart, friction was not keenly felt, but to-day the

world has shrunk to the size of a neighbourhood, and many races mingle. Inter-racial relations will be an

acute and vital matter in the days that lie ahead of us, doubly so in the American Republic, where one feels

always the presence of racial suspicion. As a welter of rancours, as a wrangle of irritations, it is hopeless;

only brotherliness can solve it.

Fourth, the tangle of industrial unrest is hopeless if its issues are left to be fought over by extremists, and the

struggle may shatter a society already cracked by the shock of world war. Here, again, there is no hope save

in a gradual deepening of communal interest and responsibility until at last private interest and vested

interest are subordinate to the common good. Inevitably, in the long last, the common good will replace the

selfish interest as the ruling motive, even in the market-place, as necessity dictated during the war.

Henceforth we must measure and interpret all human activities and institutions as they stand in the service of

the common good; as they are related to the temple whose builders we are. Not alone the Lodge, but the

Church, the State, the home, the organisation of life in art, in science, in industry, in moral endeavour and

immortal hope, have their sanction and consecration. Not otherwise may we know the worth and meaning of

our individual lives—so brief, so broken, so beshadowed—save as we see them in the fellowship of the large

purpose of the Masonic builder. So, and only so, are we redeemed from insignificance and futility, and our

fleeting days endowed with epic power and prophecy. It is when we enlist as the fellow-workers of the

eternal that life reveals its own eternal quality, and we learn the final answer to all pessimisms, all cynicism

and all scepticisms whatsoever.

The New Age stands as yet

Half built against the sky,

Open to every threat

Of storms that clamour by

Scaffolding veils the walls

And dim dust floats and falls

As, moving to and fro,

Their tasks the Masons ply.

—J. Fort Newton, in "Brotherhood."

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

Correspondence.
———————————————————————————————————————————

NOTICE TO CORRESPONDENTS.

——<>——

JUNIOR WARDEN.—There were special circumstances which led to the insertion of the article to which you

call attention, and probably it would have been better to have omitted it. But it would not be politic to direct

special attention to it now.

LODGE TUATAPERE.—The delay in publishing your November report has made it ancient history, hence the

omission.

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

PROPOSED ALTERATION OF LAW IN RE PROVINCIAL GRAND MASTERS.

——<>——

TO THE EDITOR.

DEAR SIR AND BRO.,—A matter that has been before the B. of G.P. for the past three months, and is to be

brought before G.L. in May, deserves most serious consideration by every member of G.L. I allude to the

proposal to materially alter our constitution law respecting Prov.G,Ms. Apparently the suggestion originated

at a meeting of representatives of Lodges in Auckland. As an old Auckland member, and one who attended

every meeting of the Committee of Union when our G.L. was being erected, I am unable to conceive that

there can be a shortage of brethren in the Auckland provincial district who are willing and competent to carry

out the duties of Prov.G.M., and devote time and attention to the same. The new proposal seems to suggest,

however, that such is the case, and in order to remedy this supposed shortage, proceeds to arrange (by drastic

alteration in constitution law) for the appointment of Assistant-Prov.G.Ms., who are to be under and

responsible to a Prov.G.M. Surely if a brother is competent to discharge the duties now set out for an

Assistant- Prov.G.M. he must be equal to and deserving of the position of Prov.G.M. and the full honour

appertaining thereto, instead of being placed in a subordinate position under the shadowy honour of assistant.

The B. of G.P. appears to look upon the proposal as most likely to be a fleeting or temporary measure,

because in clause 4 of the proposed amendment is set forth : "Subject however at all times to any further

decision or decisions of the B. of G.P." This provision clearly indicates that the proposal is not of such

importance as would warrant so great an alteration in the B. of C. G.L. has power under Law 19 to create

new districts, and no alteration of our constitution law is necessary for so doing. When Wellington District

was found to have too many Lodges for one Prov.G.M. to give due attention to it was divided into two—

Ruapehu and Wellington—and so far both have prospered, and there has been no difficulty in finding

brethren who are willing to give time and attention to the duties of Prov.G.M. From my own knowledge of

Auckland District, I feel assured there are many qualified brethren there who could and would do as well in

the office of Prov.G.M. as any of their predecessors, and who would add further lustre to the grand record of

the Craft in that splendid district.—Yours fraternally,

J. W. ELLISON, P.P.G.M.

—————————

THAT DIALOGUE.

———<>———

TO THE EDITOR.

DEAR SIR AND BRO.,—I was very pleased to read the remarks in this month's CRAFTSMAN re the above

subject, and, like "Only a M.M.," I, too, am of the opinion that Bro. Goodyear's sentiments are those of a

good many of our brethren to-day. If any brother is sceptical let him give the matter a little thought and

observation on his own account, and I think he will be ready' to acknowledge afterwards that it is so. I am

comparatively a young member of the Craft, being only about 14 months old, but in that short time have seen

many things which do not in any way harmonise with the solemn obligations taken in being raised to the

various degrees of Masonry, to say nothing of heeding the addresses, all of which are intended to teach us the

duties we owe to God, our neighbour, and ourselves.

It is wonderfully uplifting to go through any of the three solemn degrees in Freemasonry. It inspires one to

high and noble motives, but can we say that of what takes place in the-refectory afterwards? No, decidedly

no! Such is not the case, on many occasions, and it is to be regretted that the grand and sublime should be so

utterly ignored in the "Fourth. "

"Only a M.M.," in discussing the cause and how to remedy it, says : "Here is something for our Masonic

wiseacres to consider,. and the sooner they start the better." I presume by "wiseacres" he means our high

officials and Lodge officers. Why, I ask, should he place the responsibility on them? Is it not the duty of

every individual craftsman, from E. A. up, to live up to the principles taught by F.M.? I most emphatically

say it is. Of course, it is the duty of our officers to gently reprove and lead ; but would this be necessary if a

brother is true to his vows and the principles of the Craft? Brethren, let us each and all study to live up to the

standards of true Masonry.

Let me urge upon every brother not only to read, but to mark, learn, and inwardly digest that very excellent

paper on the " Nature and Objects of Freemasonry," by M.W. Bro. Malcolm Niccol, which appears on page

147 of the January issue of the CRAFTSMAN.

In concluding, please permit me to say that, in addition to making the foregoing observations, I have also

observed in the other direction, too, and have seen some men, now brethren, in a new light, so much so that

what would have been disappointment has been tempered by the excellent qualities of these brethren.

I trust that a more able pen than mine will help further to ventilate this subject. Perhaps a more strict

selection might help eliminate some faults. I should think if something were adopted along the lines of

"Enquiries before Initiation," as set out in this month's CRAFTSMAN and practised by the Lodge mentioned, it

would go a long way towards making aspirants for Masonic fellowship feel the gravity of the step.—Yours

fraternally, GEO. M. BLIZZARD.

Picton, 19th January, 1921.

—————————

A GREETING FROM ST. DUNSTAN'S.

———<>———

TO THE EDITOR.

DEAR SIR AND BRO.,—This is the season of greetings and gifts. May I send to your readers greetings, and

ask them to send to me gifts. These greetings will, I hope, give real pleasure. They convey the gratitude of

the soldiers blinded in the war for the sympathy and help which has come to them from all parts of the world.

They carry the news that all we hoped for from the training given at St. Dunstan's is being justified by these

blinded men in the very wonderful success that they are making of their lives. I do not think that anyone

would say it gets easier to be bravely blind as the years go on. It becomes easier to do things in the dark, but

the demand on the will to keep pace with normal life grows greater rather than lessens. Constant effort is

extraordinarily exacting, and it is really splendid how the men meet this demand on themselves, keep up their

interest in everything and maintain their notable record as workers ; some in offices, some practising as

masseurs, some as poultry-farmers, and others as expert craftsmen. There are still more than five hundred

men learning to be blind in our classrooms and workshops. Besides those actually blinded on the battlefields,

23,000 men were discharged from the Army with seriously damaged sight, and, unfortunately, many of these

are finding it necessary to come to St. Dunstan's. We are dealing, too, with a number of men whose health

does not enable them to make such quick progress as others. At the same time, it becomes increasingly

difficult to find for the men who are ready to start on their new life suitable homes ; there is the universal

shortage of houses and a great scarcity of such small properties as the poultry-farmers need. Thus the

difficulty and expense of settling the men has increased; while we have to face enormously multiplied costs

in providing, for those who are our guests, in maintaining our convalescent and holiday homes, and in

carrying on the ever-increasingly important work of the after-care of the blinded soldiers. We have also now

to meet the expense of moving our headquarters, the offices for the organisation required to look after nearly

2,000 men, and also the class-rooms and workshops. The house with its beautiful grounds so generously lent

by Mr. Otto Kahn as a hostel is no longer available; fortunately, however, we have been able to find for our

new quarters another house in Regent's Park, a place which for several generations has been the London

home of the Marquesses of Bute. The interior has been adapted for offices, and in the gardens the classrooms

and workshops have been re-erected. The place is near the lake on which the blinded soldiers have taken so

much pleasure in rowing, and both from the point of view of fresh air and of opportunities for unimpeded

exercise the situation is ideal. This starting again in the creation of a new training centre for the blinded

soldiers has, however, been no small matter, and it adds to the reasons already referred to which prompt this

appeal for the generous help of your readers. The blinded soldiers have created a magnificent record; the

plans for helping them back to normal life have worked out better, I think, than anyone dreamed would be

possible. I think, too, there is no one who realises what the gift of sight means, and what blindness must

mean, who would not wish to help on this work which St. Dunstan's has undertaken. I trust that any of your

readers who are so generous as to respond to this appeal will forward their contributions to me at St.

Dunstan's Headquarters, Regent's Park, London N.W.1.—Yours fraternally,

ARTHUR PEARSON,

Chairman, Blinded Soldiers' and Sailors' Care Committee.

—————————

"THE NEW ZEALAND CRAFTSMAN."

———<>———

TO THE EDITOR.

DEAR SIR AND BRO.,— I have little doubt that your efforts as Editor of the N:Z. CRAFTSMAN are very

generally appreciated, but probably your innate well-known modesty prevents you from publishing the many

testimonials you receive, but I do think that occasionally your readers and the brethren should know

something of the position. I have not been a subscriber for the whole time the present CRAFTSMAN has been

published, as I cannot claim more than twenty years. But I know from information received that the whole

work, both literary and business management, has been in your hands during the last twenty-five years. The

publication has been made on the first of every month, and has never deviated by a day during the whole

time. You have been fearless and just in your advocacy at all times, and during the last six years the

difficulties of production must have been very great, and the whole burden has been on one pair of shoulders.

Your own literary work has been most excellent, and, though on some occasions brethren have not seen eye

to eye with you, yet very often results have proved the clearness and perspicacity of your vision. I look

forward with pleasure each Month to receive the paper, and should miss it greatly did it failto appear. I am

not writing this in any flattering spirit, but I do ask you to publish it, as it is far less than your due.—Yours

fraternally, A SINCERE ADMIRER.

Otago, January, 1921.

[We insert this eulogy somewhat unwillingly, but in compliance with the earnest request of a brother, who is

unknown to us 'except by repute.—ED. C.]

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

THE EYE OF OSIRIS.

———<>———

The ancient Egyptians made a cult of death. The mummified body was sacred to Osiris, god of Amenti. Just

as those of the Christian faith declare to-day of their beloved ones who depart hence, "Dead in Jesus Christ,"

the pious Egyptians said, "Dead in Osiris." It was the custom, in primitive times, to deposit in the grave a

variety of articles belonging to the deceased one. Among the ancient Egyptians this practice was carried to

an extreme. It was a part of their religious ritual. Amulets and jewels of priceless value were often placed in

the tomb of the mummy, to say nothing of the Sacred Book of the Dead and the wall paintings in the

mortuary chamber describing the exploits of the soul justified in Osiris. Thanks to this funerary custom,

Egyptologists have built up a mass of facts — historical, domestic, and religious concerning the people of

Mizraim of enormous interest and value. Egypt is no longer a sealed book to us. Notwithstanding the

sacredness with which the tomb was invested and the punishment meted out to violators of the sepulchre,

there were grave robbers in -Egypt, who plid their nefarious trade and waxed fat, on the riches recovered by

them. They took everything in sight that possessed value, and often broke up what they could not carry away

conveniently with them. Fortunately for the modern museum, they did not succeed in finding numerous rock-

hewn tombs, cunningly concealed by the builders thereof. Hundreds of museums in this and foreign

countries have been enriched by the treasures discovered in the sepulchres of ancient Mizraim. The

Metropolitan Museum of New York City has a remarkable collection of such relics. The tomb-breakers of

Egypt did their work thoroughly when they did it ; and then they died and their souls passed on to the

judgment hall of Osiris, where they doubtless received their just punishment in Amenti. No Pools of Peace

for them, but utter darkness and misery. Then we may imagine (if we are inclined that way, and the writer of

these lines is so inclined) that they reincarnated on this sublunary sphere many times, pursuing their old

business of grave robbing, until finally we find one of them going instinctively to the Metropolitan Museum

of Art (New York City), on 22nd' June, 1916, and cleverly breaking open the thirteenth case, in the

thirteenth, or Saite, Egyptian gallery, and taking therefrom thirteen small gold amulets, including a statuette

of the great god Ptah of Memphis. Among the amulets was a charm of the Sacred Eye (Eye of Osiris), which

the Egyptians believed would bring bad luck to anyone who held it unlawfully. The clever thief, who

perpetrated this deed in broad daylight, evidently did not place much credence in the superstitions connected

with the number thirteen and the Eye of Osiris. The curator of the museum deplored the loss from his

collection, declaring it broke the continuity of the series of Egyptian relics which represented the Saite

period. The amulets dated from 500 to 700 B.C., and it was impossible to duplicate them.

But why, oh why, did the curator deposit these thirteen relics of the dead, recovered from an ancient tomb by

modern explorers (not " grave-robbers," just plain explorers), in the thirteenth case, in the thirteenth Egyptian

gallery? He should have had them guarded by thirteen detectives. And then comes another question : Did a

thief really grab the golden amulets? Might not a perpetrator of the alleged outrage have been a reincarnation

of the original owner of the amulets, who thought himself justified in taking what belonged to him; and

which were filched from his grave without permission by certain gentlemen yclept Egyptologists, who in

ancient times would have been denominated "violators of tombs " and treated to baths in boiling oil and other

hot experiments in the punishment line? The above is rather a long sentence, but we couldn't do the thing in

less words. To conclude, we have our opinion of people who are endowed with no veneration for the unlucky

number Thirteen. We always avoid the number like the plague. —" The New Age."

—————————

ANNUAL CONVOCATION OF SUP. G. CHAPTER AT

CHRISTCHURCH, 9th FEBRUARY, 1921.

———<>———

Arrangements are being completed for the entertainment of visiting companions, and, should the weather

prove propitious, a very enjoyable time will be spent. The convocation will open in the Christchurch

Masonic Hall, Gloucester Street, at 2 p.m., and the installation of the 1st G. Prin.-elect will take place in the

evening. On Thursday, the 10th, the visitors will be the guests of the Canterbury companions, and it is

proposed to have a motor drive round, and afternoon tea will be dispensed. V.E. Comp. G. Yemm, 60

Crescent Road, Sydenham, is secretary of the Reception Committee, and will be pleased to arrange

accommodation for visiting companions if they will advise him of their requirements and the time they want

the rooms engaged for. Tariff, 11s. 6d. per day upwards. Lodge St, Augustine, No. 4, -is holding a regular

meeting on Tuesday, 8th, and extends a hearty invitation to visitors to be present, at 7.45 p.m. Visiting

companions are strongly urged to make arrangements-for hotel accommodation ; otherwise they may find

themselves in difficulties on arrival.

—————————

SIGNIFICANCE. OF MASONIC COLOURS.

———<>———

[By BRO. HAROLD A. KINGSBURY, .Massachusetts.]

Why is my Master Mason's Lodge said to have a particular colour of transcending importance?" " Why is

that particular colour said to be blue?"

The Mason who pauses in his Masonic journey to ask himself these questions, or equivalent ones, has

thereby set himself in the way of investigating yet another phase of Masonic symbolism. For in the attempt

to answer his two queries the self-questioner's first thought is that the Lodge is not possessed, in a physical ;

sense, of a particular and transcendingly important colour, blue or otherwise ; and, when he reminds himself

that there are rational explanations for practically everything in Masonry, and that most of these explanations

are founded in symbolism, his .second thought is that a colour, a particular colour, is assigned to his Lodge

for symbolistic reasons, and that that colour has a symbolic meaning. Thus he is brought to a consideration

of the symbolism of colours and, more particularly, to a consideration of the symbolism of blue.

If, now, he investigates the matter very briefly, running over almost superficially the general subject of the

symbolism of colours and considering somewhat more deeply the symbolism of blue, the enquiring Mason

will, it is probable, arrive at substantially the following.

The assigning of symbolic meanings to colours is probably as old as symbolism itself. To cite but one set of

examples from the practices of an ancient people. The Egyptians, those ancient masters of symbolism to

whom the investigator of the .symbols used- in Masonry first looks for explanations of those symbols, made

use of colours in their hieroglyphics to convey certain definite ideas, each colour being expressive of certain

conceptions. Hieroglyphs of the spirits of the dead were characterised by white. Men were marked out by

having their flesh red, while the flesh of the women was yellow. Sapphire was the colour of the Egyptian god

Amon. Green was the colour used for the flesh of the god Ptah, founder of the world, the active creative

spirit and the divine intelligence, and was also the colour used for the flesh of Lunus, the moon. Russet-

brown was the colour given to the flesh of Thoueri, the concubine of Typhon. And black was the colour of

Anubis, the god of the -dead and of embalming.

The colours symbolically significant in Masonry are purple, red, white, black, green, yellow, violet, and blue.

Each colour has for its purpose the teaching to the Mason of a valuable moral lesson or the calling of his

attention to some historical fact of interest Masonically, certain of the colours serving both purposes at one

and the same time.

'Purple, being a mixure of blue and red, is, to the Mason, the symbol of fraternal union, because it is

composed of the colour adopted for the Master Mason's Lodge and that adopted for the Chapter of Royal

Arch Companions, these two Masonic bodies being indissolubly connected since the Royal Arch is an

essential and component part of the present-day mutilated Master Mason's degree. For this reason purple is

adopted as the proper colour for the Mark, the Past, and the Most Excellent Master degrees, to symbolise the

fact that those degrees connect the Master Mason's Degree with the Royal Arch.

Red is the colour of fire, and fire was to the Egyptians the symbol of the regeneration and the purification of

souls. Hence, in the Masonic system, red is the symbol of regeneration. Thus red is the colour assigned to the

Royal Arch Degree, since that degree teaches the regeneration of life.

White is the symbol of purity, the reasons for adopting this conception being obvious. Therefore in Masonry

it is, properly, the colour adopted for certain of the garments of investiture of the candidate.

Black from the remotest antiquity has been the symbol of grief, and such is its significance to the Mason.

Green, being the unchanging colour of the various evergreen trees, shrubs, and so forth, is, in the symbolistic

system of Masonry, the colour symbolic of the unchanging immortality -of all that is divine and true. This

conception Masonry has received from the ancients, more particularly the Egyptians. For example, with the

Egyptians, as noted above, Ptah was pictured as having green flesh. Also, the goddess Pascht, the divine

preserver, and Thoth, the instructor of men in the sacred doctrines of truth, were both painted with green

flesh. So the Mason, adhering once more, as he so often does, to the conceptions of the Egyptians, chooses

for his symbol of the immortality of the soul, which he knows to be divine and true, an object (the acacia)

whose colour is unchanging green.

Yellow was to the ancients the symbol of light. Though unemphasised and seemingly almost unrecognised in

Masonry, yellow is, nevertheless, a true Masonic symbolic colour, since it symbolises to the Mason that

Great Thing to the finding of which his Masonic search is devoted, and to the source of which his Masonic

pathway leads—the Light of Truth.

Violet is the symbol of mourning, the Mason here adopting yet another of the conceptions of an ancient;

people, this time the Chinese.

Blue is the supreme colour of Masonry : First, because it is that colour which, among all those used in

Masonry, is the unquestioned Masonic possession of every Mason. The Royal Arch Mason may attempt to

appropriate to himself the red, the Perfect Master may feel himself the exclusive proprietor of the green and

the black, and so on, but blue is acknowledged by every Mason to belong to us all, and no Mason, whatever

his degree, questions the Master Mason's ownership of blue. Second, blue is the supreme colour because it

has, coupled with its universality, a place in symbolism which, both as regards importance of lessons taught

and as regards legitimacy as a symbol, is second to that of no Masonic colour.

The use of blue in religious ceremonials and as a symbol comes to Masonry from many of the different

peoples of antiquity. Among the Hebrews various articles of the high priest's clothing were blue. One of the

veils of the tabernacle was blue. In his initiation into the Druidical Mysteries the candidate was invested with

a robe one of whose colours was blue. The Babylonians clothed their idols in blue. The Hindoo god Vishnu

was represented as blue. And, among the mediæval Christians blue was considered a peculiarly important

colour.

Blue was the symbol of perfection to the Hebrews, to the Druids the symbol of truth, to the Chinese the

symbol of deity; and to the mediaeval Christians it was the symbol of immortality. So, for the Mason, the

colour of his Master Mason's Lodge is the symbol of perfection, truth, immortality, and Deity.

Finally and pre-eminently, and following the teachings and conceptions of the Egyptians and Hindoos, blue

is the symbol of that which the craftsman must, since he is a Mason, always revere and of that which his

Master Mason's Lodge must, when its work and its teachings are properly understood and accepted, cause

him to progressively revere the more Divine Wisdom.— "The Masonic Journal."

—————————

GRANDSONS' NIGHT IN THE ROBERT BURNS LODGE, CHRISTCHURCH.

———<>———

There was a large gathering of visitors and members of the ,Robert Burns Lodge on the 21st December to

witness the initiation of the grandson of W. Bro. J. C. Watson (the oldest member of the Lodge) and the two

grandsons of Bro. John Robinson, Treas. Among the visitors were representatives of nearly every

Christchurch Lodge, as well as a number of outside Lodges, fourteen offering H.G.W. The W.M. (W. Bro.

W. E. Rogers) presided, the candidates, of which there were five, being taken in two sections, the second

being composed of the "grandsons." In the first

section the W.M. was assisted by Bro. L. W.

Armandy (Charge after Investiture), and the N.E.

Charge by W. Bro. Blackmore, I.P.M. The W.M.

then handed over the gavel to W. Bro. J. C. Watson

to conduct the initiation of the second lot of

candidates. W. Bro. Watson, although about eighty

years of age, performed the ceremony in a manner

that would have been creditable to a younger man.

His ritual was word perfect. He was assisted in the

ceremony by W. Bro. J. W. Hillay, W.M. Avon

Lodge (Charge after investiture). W. Bro. W. M.

Robinson, uncle of two of the candidates, delivered

the charge in the N.E. Others who assisted were W.

Bros. A. Hunter (R. for Prep.), R. Browne, W.M.

Conyers Lodge, E.C. (W.Ts.) and G. A. Blackmore

(Final Charge). A pleasant hour was spent in the

refectory.—[Lodge Correspondent.]

CIRCUMAMBULATIONS IN RELIGIOUS

CEREMONIES.

——<>——

It was the ancient custom to use circumambulation

during the-performance of religious ceremonies. In

Greece, while the sacrifice was in the act of consuming, the priests and people walked in procession round

the altar thrice, singing the sacred hymn, which was divided in three parts—the strophe, the antistrophe, and

the epode. While the first part was chanted, they circumambulated in a direction from east to west,

emblematical of the-apparent motion of the heavenly bodies ; at the commencement of the second part they

changed their course, and proceeded from west to east, pointing out their real motion ; and, during the

performance of the epode, they remained stationary round the altar—a symbol of the stability of the earth,

waiting for some propitious omen which might announce the divine acceptance of the sacrifice.

OBITUARY

———<>———

BRO. F. SOLLITT.

—————

The officers and brethren of Lodge Huia,

including members of the two sister Lodges of

Palmerston North, assembled on the 24th

December in order to pay the last tribute of

respect to a well-known and highly respected

citizen and Craftsman, in the person of the late

Bro. F. Sollitt, a well-known builder and

contractor, who, owing to failing health, had

been compelled to relinquish work, passing

away at the age of fifty-four years. At the

graveside the Rev. Mr. Hobbs, Anglican

minister, performed the church service, after

which a Masonic ceremony was conducted by

W. Bros. Graham, Sinclair and Gallichan,

P.Ms., and the Lodge Chaplain, Bro. Canton.

The sympathies of the brethren are extended to

the widow and family.

In Britain the devotional exercises of the insular sanctuary were conducted on a similar principle.

Ceremonial processions moved round it, regulated by the mystical numbers, and observing the course of the

sun, sometimes moving slowly and with solemn gravity, chanting the sacred hymn to Hu; at others the

devotees advanced with great rapidity, using impassioned gestures, and saluting each other with secret signs.

This was termed "the mystical dance of the Druids." The circular movement was intended to symbolise the

motion of the earth, and to give an idea of God's immensity which fills the universe.— Signs and Symbols,"

Oliver.

—————————

SUBSCRIPTIONS ACKNOWLEDGED.

———<>———

W. Benns 11/10, F. Bedford 11/-, G. W. A. Clark 10/-, A. T. Peterkin, A. S. Tarrant (Wellington), G. W.

Smith 20/- (Wairoa), G. H. Cropk, F. C. Bowkett (Kilbirnie, Wellington), A. J. Stapleton 11/- (Waikino), A.

Adams (Methven), H. Heighway 11/- (Te Awamutu), R. Dukeson 20/- (Hunterville), A. J. Reynolds 26/6

(Masterton), T. Hughes, M. McPhail 9d., A. W. Brockie 5/6, J. W. Aitken 20/- (Auckland), F. W. Hunt, W.

L. Hayman, G. Caulder 1/- (Ellerslie), S. Gilberd (Frankton, Junction). J. C. Scott 15/- (Hastings), H. T.

Beddgood (Kaitaia).

(All 8/6 except those noted.)

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

Reports.
———————————————————————————————————————————

[Secretaries and Scribes are requested to forward Reports.]

————

CRAFT LODGES.

————

SOUTHLAND.

Southern Cross, No. 9.—An emergent meeting was held in December for the purpose of initiating four

candidates. W. Bro: Farrant presided over a fair number of brethren, and was ably assisted by W. Bros.

Camm, Irvine, Roberts, Steans, and officers. The ceremony was very impressive to both candidates and

brethren alike. The Stewards entertained the brethren after the ceremony.—[Lodge Correspondent.]

————

Fortitude, No, 64.—The regular meeting was held at Bluff on 12th January. W. Bro. Walker was in the

chair. The ceremony of initiation was worked by the W.M., assisted by W. Bros. Imlay, W. R. Rusden,

Harbord, Parker, and George. Bro. Stobo, J.W. of Lodge Waihopai, was present, and, at the request of the

W.M., explained the 1st T.B. The usual social hour was held around the festive board.—[Lodge

Correspondent.]

————

St. John, No. 94.—The regular meeting was held on 17th December, when W. Bro. Manson, acting-W.M.,

presided over one of the largest gatherings held in the Forth Street Hall for some considerable time. The

ceremony was the raising of three candidates. W. Bro. Manson was assisted by R.W. Bros. Hoyles and

Rankin, W. Bros. Fortune, Lipscombe, Bonifant, and officers. H.G.W. were extended from all the

Invercargill Lodges and by representatives from various sister Lodges. The meeting was a fitting termination

to the exceedingly prosperous year experienced by St. John during 1920.— [Lodge Correspondent.]

————

Waitaki, No. 145.—The December meeting was held on Christmas Eve, when the P.Ms. worked the Third

Degree. The ceremony was followed very closely by the candidates, and reflected very creditably on all

concerned. A very enjoyable time was spent in the refectory at the conclusion of the ceremony..—[Lodge

Correspondent.]

————

Victoria, No. 147.—An emergent meeting was held in the Forth Street Hall, Invercargill, on 21st December,

for the purpose of passing several candidates. The ceremony was conducted by W. Bro. Derbie, assisted by

P.Ms. and officers. The evening was greatly enjoyed by the good number of members and visitors who were

present. At the conclusion of the ceremony a retirement was made to the refectory, where all seemed to enjoy

themselves. The Tyler's toast brought to a close a very enjoyable evening.

The first meeting of the new year took place in the Forth Street Hall, Invercargill, on 14th January. Bro. A.

Derbie presided over a good number of members and visitors. Two degrees were worked during the evening.

An early start was made at 7 p.m. The Second Degree was worked by the W.M., assisted by P.Ms. and

officers. The Lodge then initiated three candidates. The ceremony was carried out by W. Bro. Derbie,

assisted by W. Bros. Brokenshire, Petrie, A. D. Wilson, and Campbell. After the ceremony the brethren

retired to partake of refreshments. The usual toasts were given and received, interspersed by musical

items.—[Lodge Correspondent.]

————

Waihopai, No. 189.—The regular meeting was held at Gladstone on 20th December, when Bro. J. D.

Campbell, W.M., presided over a good attendance. The business was " passing,'' but previous to the working

of the Second Degree Bro. J. Stobo, J.W., explained the lst T.B. The Ob. was given- by the W.M., and the

S.E. Corner Charge delivered by W. Bro. Todd (who participated with the candidate in charges of another

nature in the Boer War). The W.M. was assisted by the S.W. and J.W. in giving the W.Ts. W. Bro. V. C.

Smith, D. of C., delivered the Final Charge, and Bro. Wm. Mitchell the 2nd T.B. Donations were voted for

two circular appeals on behalf of distressed widows. H.G.W. were extended by W. Bro. Farrant (Southern

Cross), W. Bro. Derbie. (Victoria), and representatives from various other Lodges. After the ceremony a very

enjoyable gathering took place in the social room. The W.M. and I.P.M. entertained the brethren at a fruit

salad supper. Musical items were given and various toasts honoured.—[Lodge Correspondent.]

————————

OTAGO.

Waitaki, No. 11.—The regular meeting was held in the Masonic Hall, Oamaru, on the 12th January, with a

very good attendance. The business was to pass two brethren, which was very creditably performed by the

W.M. (W. Bro. A. Hamilton), the P.Ms. communicating the Secrets and delivering the Charge. This Lodge is

to be commended for opening, very punctually, so that after the general business is conducted there is plenty

of time to discuss matters relating to Freemasonry should the members feel so inclined. An adjournment was

made to the rectory at an early hour, and after honouring the usual toasts, the W.M. called upon Bro. Ven.

Arch. Russell to propose the health of our visitor, Bro. Dr. Darling, who, although hailing Masonically from

New South Wales, is a son of the late W. R. Darling, until a short time ago one of Oamaru's leading

merchants. An enjoyable evening was spent in song and story, and was brought to a close comparatively

early, thanks to our W.M. sounding his gavel promptly at the opening hour stated on the circular, 7.30

p.m.— [Lodge Correspondent.]

————

Hiram, No. 46.—The final monthly meeting of the year was held in the Lodgeroom, Cargill Road, on the

21st December. The W.M. (Bro. G. G. Cardno) presided. Owing to the proximity of the festive season the

attendance of visitors was smaller than usual. The ceremonial work consisted in passing five brethren. An

appeal from G.L. on behalf of a deserving brother was dealt with, one guinea being voted. The nominations

of G.M. and G.L. officers were taken, and resulted in the selection of the present office-bearers. A

presentation of five guineas was made to our esteemed and respected Tyler (Bro. M. Walker) by the Lodge

on his attaining the great age of ninety years, and as a Christmas gift. The Lodge closes at 9.20 p.m., the

usual subsequent hour of social intercourse being pleasantly spent.—[Lodge Correspondent.]

————————

CANTERBURY.

St. Augustine, No. 4.—The regular monthly meeting, held on the 14th December in the Christchurch

Masonic Hall, was well attended. The W.M. (W. Bro. J. Baxter) had notified his brethren that the annual roll

call would be held, and the response was very gratifying. An exceptional attendance of visitors apparently

appreciated the degree work, when three brethren were initiated. The W.M. was assisted by W. Bros. Laws

(W.M. Unanimity), Brown (Conyers), Williams (Civic) and Shankland (Ashley) and R.W. Bro. Ronaldson.

Circular appeals on behalf of two deserving cases met with a liberal response, and a proposition for

affiliation was read. Bro. S.S. maintained his reputation in the refectory, and the speeches were quite above

the average.—[Lodge Correspondent.]

————

Southern Cross, No. 6.—The regular meeting was held on the 6th January, and a large number of brethren

were present. W. Bro. Fieldseth, in the chair for his first meeting as W.M.; had the pleasure of welcoming W.

Bro. Shankland (W.M. of Lodge Ashley), with his officers and several brethren as visitors. Lodge St.

Andrew, of Wellington, was also represented. The First Degree was worked. W. Bro. Monk obligated the

candidate; Bro. Hunt, S.W., invested; Bro. Stark, J.W., gave the Charge after Investiture ; W. Bro. Baynon

gave the N.E. Charge ; W. Bro. Stanton, Prep. ; W. Bro. Shankland (W.M. of Lodge Ashley), W.Ts. ; W.

Bro. Fieldseth, W.M., explained the Charter and presented the B. of C. and By-laws ; the final address being

given by w Bro. Monk. At the conclusion of the proceedings the brethren and visitors were entertained in the

Lodge refectory, and a very pleasant hour was spent, thus bringing our W.M. 's first evening in the chair to a

pleasant close.—[Lodge Correspondent.]

————

Robert Burns, No. 139.—The regular meeting was held in the Christchurch Masonic Hall on 18th January.

The W.M. (W. Bro. W. E. Rogers) presided, and there was a large attendance. Three members were raised to

the Degree of M.M., the ceremony being performed by the I.P.M. (W. Bro. G. A. Blackmore), who was

assisted by W. Bros. R. W. S. Eastwood and W. E. Rogers and Bros. L. Rains and L. W. Ormandy. After the

visitors were admitted, four members were passed to the F.C. Degree by the W.M., who was assisted by W.

Bros. J. W. Hillary (W.M., Lodge Avon), T. H. Williams (W.M., Lodge Civic), R. W. S. Eastwood, and A.

Hunter. A pleasant hour was passed in the refectory.— [Lodge Correspondent.]

————

Tawera, No. 188.—The regular meeting was held on the 3rd January, W. Bro. L, Watson presiding. W. Bro.

R. F. Henderson was elected to fill the vacancy on the Board of Trustees. A candidate was balloted for and

declared eligible for initiation.

The ceremonial work was the raising of a brother, in which the W.M. (who gave the Ob. and Explan.) was

ably assisted by W Bros. Orbon (Signs and T.H.), Henderson (Additional Signs), Gainsford (Charge after

Investiture and Final Charge), Bros. Bowman, J.D, (the Light of a M.M.) and T. C. Horn. S.W. (W.Ts.). It

was reported that the special levy for the Annuity Fund was all but raised by voluntary subscription. The

Lodge welcomed W. Bro. Orbon, who always contrives to so arrange his annual holiday as to enable him to

make two visits, as he said : "One to visit my mother, and one to visit my mother Lodge."—[ Lodge

Correspondent.]

————

Acacia, No. 209.—The monthly meeting was held on the 30th December, when the Rev. A. L. Canter

(W.M.) presided over a good attendance The Lodge was honoured with a visit from Cheviot. Lodge, who

motored forty miles and worked the Scotch Third in a most creditable manner. The work was distributed as

follows :— Ob. and T.H., W. Bro. Wansborough, W.M. ; Exhort, and Charge after Investiture, W. Bro.

Down ; Light of M.M. and Final Charge, Bro. Alf. Harrison ; Secrets, W. Bro. Murgatroyd; Substituted

Secrets, Bro. H. B. Billens; W.Ts., Bro. Hunt ; Further Explan., Bro. Rev. Philip Dyer. An adjournment was

then made to the refectory, where a pleasant hour was spent.—[Lodge Correspondent.]

————————

AUCKLAND.

Whakatane, No. 198.—The regular meeting, held on the 17th December, took the form of a special

meeting, as all the officers' chairs were occupied by P.Ms. of the Lodge. The business was to raise one

candidate, and this was done most impressively by W. Bro. Snell as W.M., ably supported by W. Bro. J.

Peebles, W. Bro. Ryde as S.W., W. Bro. Alexander as J.W., W. Bro. Buddle as S.D. W. Bro. Webb as J.D.,

and W. Bro. Franklin, W.M. as I.G. On proceeding to the refectory, it was found that, the Stewards had

furnished the tables in a manner reminiscent of Christmas festivities rather than of Lodge meetings, and the

good things there, conjoined with music, laughter and song, kept the brethren's thoughts off such subjects as

the cost of living until a late hour.—[Lodge Correspondent.]

————————

RUAPEHU.

Huia, No. 171.—The monthly meeting took place on the 6th January, when, probably owing to it being

holiday season, a very sparse attendance of P.Ms. and members was recorded. Nominations of officers for

the ensuing year were received, after which the ceremony of raising a brother was conducted by the W.M.

and his officers under most trying conditions, the temperature being calculated to produce a general feeling

of exhaustion to all present, the end and retirement being gladly welcomed by one and all present.—[Lodge

Correspondent.]

————

Moutoa, No. 195.—The regular meeting was held on the 16th December, when the Prov.G.M. (R.W. Bro.

Perrett) paid an official visit. An excellent attendance paid him the honours due to his exalted position. The

W.M. (W. Bro. J. C. Arnold) gave him a hearty welcome, and handed him the gavel. The Prov. G.M., after

replying to the address of welcome, returned the gavel to the W.M., requesting him to resume control of the

Lodge and take charge of the ceremonial work, viz., the passing of two brethren. The work was very ably

done. The augmented choir and orchestra lent valuable assistance to the impressiveness of the ceremony, at

the conclusion of which the Prov.G.M. congratulated the Lodge in general and the choir in particular for the

able manner in which the work was done, afterwards urging the brethren to maintain a high standard both

inside and outside the Lodge. The large attendance could not be accommodated in the refectory, so an

adjournment was made to the Gonville Town Hall, where a most enjoyable time was spent, and the near

approach of the Christmas festive season served to fill every one with a festive spirit, and was a most

opportune time for the Prov. G.M. to back up the efforts of the officers of the Lodge to bring before the

brethren the efforts of G.L. to increase the capital of the W. and O. and A.M. Fond. The Prov.G.M., in a very

pointed and earnest speech on the subject and the allusion to the approach of the Christmas season of

goodwill towards men and a reminder of that virtue which may justly be denominated the distinguishing

characteristic of a Freemason's heart, made an eloquent appeal, which should assist the officers to get the

brethren of Moutoa to give freely to so worthy a fund. Bro. Maxwell Walker (of Lodge Ara, No. 1) delighted

the brethren with his stories and elocutionary items. I feel I am trespassing too much on your space to give

further details, so will sum up in the words I heard one brother utter :—" It was one of the best meetings

Montoa ever held."—[Lodge Correspondent.]

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WELLINGTON.

Leinster, No. 44.—The monthly meeting was held under the superintendence of the W.M. (W. Bro. W. J.

Garrett) on the 5th January, the change from the usual night of meeting being due to the holidays, this fact

also accounting for the absence of several officers and brethren. There was a large muster of members, and

also a most gratifying number of visitors, including the W.Ms. of Waterloo and Tutanekai. After degree

work had been disposed of, W. Bro. W. A. Baudinet, P.M., who, for reasons of health, retired from the office

of Sec. at the end of the year, was presented by R.W. Bro. Geo. Russell, Prov.G.M., on behalf of the Lodge,

with a P.Sec.'s jewel. The Prov.G.M., in making the presentation, spoke of the many years of good and

faithful service given by the retiring officer, and eulogised the conscientious and very efficient manner in

which he had always carried out his duties, duties that he considered made the office the most important in

this Lodge. R.W. Bro. J. W. Ellison. P.P.G.M.. also on behalf of the Lodge, made a further presentation to

W. Bro. Baudinet of a beautiful silver epergne for Mrs. Baudinet, and in a kindly speech praised the great

assistance she had always given her husband in carrying out his duties. W. Bro. Baudinet, in a very feeling

reply, expressed his great regret at having to give up the office, how the work had always been a labour of

love, and how gratified he was to be able to hand over to his successor the hooks and records of the Lodge

complete in every detail, from the date of its inception to the present time. We are glad to know that W. Bro.

Bandinet will grace a seat in the E. on the first. Monday night in each month. It was greatly regretted that.

"family" matters prevented the attendance of W. Bro. R. Je Shakes, I.P.M., who had taken the leading part in

the getting up of these presentations, but we are all pleased now to hear that everything is all right, and

mother and son are both doing well. W. Bro. A. McLaren, P.M., assumes the office of Sec. as from the 1st

January, 1921.—[Lodge Correspondent.]

————

Ulster, No. 62.— The anniversary meeting was held on the 19th January, when a large number of visitors

and members met in the new hall. Among those present were R.W. Bro Peterkin, P.D.G.M. R.W. Bro.

Russell, P.G.M. ; R.W. Bro. Ellison, P.P.G.M. After usual business the W.M. (W. Bro. Armstrong) handed

the gavel to W. Bro. Cox, as chairman of the trustees, to occupy the chair and conduct the ceremony

ofinitiating three candidates. W. Bro. Davis S.W. ; W. Bro McEwen, J.W. (N.E. Charge); W. Bro. Y. G.

Carver, D. of C (M. of Prep.) ; W. Bro. Matthews, Chaplain (W.Ts.);. W. Bro Richards, S.D. ; W. Bro.

Mather, J.D. ; W. Bro. Steffensen I.G. (Lambskin); W. Bro. Colquitt, I.P.M. (Final Charge) W. Bro. May

(W.M. of Lodge Ruataniwha) gave the Charge after Investing. A pleasant hour was spent in the refectory

where the W.M. received the congratulations of the visitors or the alterations to the building. W. Bro. Purdy

(W.M., Lodge Waiwhetu) and others entertained the members with items.—[Lodge Correspondent.]

————

Tutanekai, No. 156. — The regular meeting was held in the Masonic Hall on the 13th January. The W.M.

(W. Bro Key) presided over an exceptionally large attendance. The routine business consisted of the annual

election of officers for the ensuing year. The ceremonial was the initiation of two candidates, to whom the

W.M. administered the Ob. and gave the Signs. He was assisted during the ceremony by Bro. Reid

(Investiture), W. Bro. Brown, of Lodge Whetu Kairangi (Apron Charge), Bros. Donald (N.E.

Charge),Shapcott (Prep.), Macintosh (W.Ts.) and Morton, J.W. (Final Charge). R.W. Bro. Russel presented

the B. of C. and By-laws. After the Lodge closed the brethren adjourned to Lodge Hinemoa, who were in

session the same night, and assisted in the Fourth Degree, which proved very happy reunion.—[Lodge

Correspondent.]

————

Waiwhetu, No. 176.—The usual meeting took place on 12t January, when there was a fine attendance. The

work was the initiation of three candidates, who by their general deportment and interest during the

ceremony showed that we had tht makings of three earnest and good Masons joining the Lodge.

W, Bro. Purdy, W.M., obligated and communicated the S., T., and W. Bro. McDougall invested, and W. Bro.

Carver gave the Charge after Investiture. W. Bro. Guiness gave the N.E. Charge. Bro. McDougall presented

the W.Ts., and W. Bro. Teagle the Charge after Initiation. One brother was proposed for affiliation, and after

H.G.W. the Lodge was closed at 9.30 p.m. An adjournment was then made to the refectory, when a fine

programme of musical items was rendered. The wording of the different toasts was also appreciated,

especially the toast of the initiates, which was proposed in fine style by the W.M — [Lodge Correspondent.]

————

Whetu Kairangi, No. 201.—The regular meeting was held in the Masonic Hall, Seatoun, on the 8th

January, the W.M. (W. Bro. G. F. Brown) presiding. There was a good attendance. The ordinary business

being disposed of, the passing of one brother was then proceeded with. The W.M. administered the Ob. ;

Signs and Secrets, W. Bro. T. Robertson ; Investiture, Bro. C. E. Bennett, S.W. ; Charge after Investiture; W.

Bro. Russell (Hinemoa Lodge); S.E. Address, Bro. J. R. Preston; W.Ts., Bro. A. R. Preston ; Final Charge,

Bro. C. E. Bennett, S.W. Two ballots were taken and declared clear, and two propositions were received. A

very pleasant hour was spent in the refectory, the most interesting feature being a short address by W. Bro. S.

Martin (Sec. Hinemoa Lodge) on the subject, " What is Freemasonry?" which was listened to with the

greatest attention and appreciation by the brethren present.—[Lodge Correspondent.]

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ROYAL ARCH CHAPTERS.

Manawatu, No. 11 —The monthly convocation took place on the 16th December, in order to confer the

Excellent and R.A. Degrees on two candidates. E. Comp. Sinclair, assisted by his officers, conducted the

ceremonial work impressively and expeditiously, the result of assiduous application to the ritual at rehearsal

being most noticeable in the work of both degrees.—[Chapter Correspondent.]