FREEMASONRY AND SOCIAL PROBLEMS OF THE DAY.

———<>———

ROBABLY at no time in the world's history was mankind so beset with a host of intricate and seemingly

insoluble difficulties as in this twentieth century of ours. The complexities of modern civilisation,

involving as they do the ever-increasing interdependence of citizens of States inter se, and of States upon

each other, largely account for the position, not to mention the difficult reactions inseparable from a passing

to a state of peace after years of a welter of war. The old man Adam is as persistent and ubiquitous in human

nature as ever. In such circumstances what part should the Craft assume in relation to such movements or

endeavours as manifest themselves from time to time towards a solution of these problems, whether world-

wide or of more restricted scope? In other words, the question may be sometimes heard, should not the

institution declare itself outspokenly for or against definite social campaigns that may develop for the time

being, and, as a body, with the weight of its elaborate organisation behind it, indicate a course of action or

formulate a view of thought to its adherents? To assent to this proposition would be to lose sight of the

integral nature of the institution which has revealed itself since the dawn of its long history, and which

plainly premises that the individual character, and its true development, in the object and concern of the

craft. The first explanation of the objects of the society that is afforded to the newcomer is intended to

convey to him that, as a student of truth, he will encounter a system of morality, which, as a system, is

peculiar or distinctive inasmuch as it delivers its manifold messages to its disciples by means esoteric, and

not exoteric, by symbolism and allegorisation. To the individual, Freemasonry teaches its lessons, if he

chooses to listen and discern the meaning, which will the better qualify him as a citizen to bring his better

judgment to bear upon the questions that confront him, and by the exercise of rigid disciplinary habits of

mind consider them without prejudice and with balanced poise. Probably no human organisation is so

generous in its requittance for faithful and sincere devotion and service as the Craft, and whether its devotee

interests himself in the study of its history, its symbolism, the legends of its operative adherents, or any other

of its corelated aspects, his, reward will be as certain as it will be satisfying and uplifting. The personal factor

is all important—in other words, the mental attitude and approach of the person himself. The man as a unit in

the social organism is Masonry's paramount—indeed sole—concern; he can be left to follow the path that his

conscience and reason dictate. "A Mason is particularly bound never to act against the dictates of his

conscience. Let a man's religion or mode of worship be what it may, he is not excluded from the order pro-

vided he believe in the Glorious Architect of heaven and earth, and practise the sacred duties of morality.

Masons are taught to view the errors of mankind with compassion, and to strive by the purity of their own

conduct to demonstrate the supreme excellence of the faith they may possess." So ran Anderson's

Constitutions of two centuries and more ago, and the breadth and liberality of the platform here enunciated

have contributed more than any other factor the stability and solidarity of an institution which, on occasions,

has had to bare its breast to midnight storms. Leaders of forces organised for the militant pursuits of definite

aims and objects have, as history records, seen to t more than once that their lieutenants and supporters were

chosen from the ranks of the Craft, a silent, but eloquent, testimony of their opinion that there the required

exponents of the qualities of steadfastness and singleness of purpose could be recruited. That the age calls for

leaders is patent, and if the Craft finds the men as it has done before, so much the more will its existence and

methods of insistent appeal to the individual character be justified and vindicated.

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GRAND CHAPTER IN CONVOCATION.

———<>———

Reference is made elsewhere to the thirty-fourth annual convocation of the Grand Chapter of New Zealand,

recently held in the town of Invercargill, at which Royal Arch Masons of the territory assembled in force to

review their activities of the previous year, and elect and instal their officers. Although probably the

proportion of members of this branch of Freemasonry in New Zealand is not less relatively to the total

P

number of active Craftsmen than it is in other English-speaking territories, Royal Arch Freemasonry will

probably in the future make greater strides in this territory. To the student of the symbolic method, and to the

biblical scholar, it presents special features, and by historical circumstances alone was it kept distinct and

separate in organisation from the Craft system as now established. The indefatigable Laurence Dermott

reiterated wholeheartedly that he considered it "the root, pith, and marrow of Freemasonry," and had he lived

to see the day would have rejoiced at the vindication of his contention in the pronouncement of the United

Grand Lodge of England at the union, that "pure Masonry comprises the degrees of Entered Apprentice,

Fellow-craft, and Master Mason, together with the Holy Royal Arch."

Undoubtedly the item of prime importance that the Convocation had to consider in the business session was

its relations with its contemporary, the Scottish Grand Chapter, and the efforts made by its executive to

adjust and terminate the long-standing difference of recognition. That the facts of the case were fully

expounded, and all cards exposed, is evident, and the meeting cannot be said to have been invited to take a

leap in the dark. Action was decided upon after a full review of the circumstances, and reference to the

resolution set out elsewhere will support the view that such action was justified, and as temperate as it was

inevitable. Even now, after years of wordy sparring, Grand Chapter makes a final offer of the olive-branch,

which, if rejected, will lead to one result for which its contemporary will be responsible—a definite breach.

If such should be the ease, and we hope that better counsels will prevail over the seas, it is safe to say that

sister Constitutions—some of whom have already expressed their admiration at the patience shown in New

Zealand—will know how and where to apportion the blame. That Grand Chapter was unanimous in the

matter is some testimony to the weight that was brought to bear in argument, and although the discussion

would probably to some extent suffer the defects of an ex parte one, the correspondence for and against the

disputants would in a measure make up the deficiency and enable a detached view of the merits to be taken.

It would have been refreshing had the other side been represented to listen to the deserved and withering

comments that were levelled against it, and which, no doubt, will in due time reach the quarter intended for

them. The Scottish body, in this favourite pastime of violation or territory, appears to play a lone hand, and

what satisfaction is derived therefrom is difficult to assess. Certainly it succeeds on occasions in

complicating matters for itself. Its methods and crude obstinacy have long been by-words in the family of

sister Constitutions. Although the Scottish Grand Chapter recently managed to heal its breach with the

American General Grand Chapter over the invasion of the Philippine Islands, the Grand Chapter of Texas,

which is not affiliated to the General Grand Chapter, has declined the request of the Scottish Grand Chapter

to exchange representatives, upon the grounds that the settlement between the latter and the General Grand

Chapter did not include a sufficiently adequate and definite admission of principle by Scotland, and that, as

Scotland continued to invade the jurisdiction of West Australia, New Zealand, and New South Wales, and

Texas was in friendly relations with these jurisdictions, Texas, to be consistent, would require to terminate

such friendly relations before recognising Scotland. In the end Texas preferred the friendship of and

continuance of relations with the antipodeans to that of the Scottish overlord, and so at present carries on

without the latter. The New Zealand Grand Chapter at this Convocation summed up a remarkably lengthy

correspondence in plain terms, and if it finds it necessary to follow the line it has indicated, it need

apprehend no fear of the consequences. It is virile enough to endure them. After all, the point in issue is one

as to which Masonic jurists have long since agreed, that an established Masonic authority organised in a

territory by the assent and co-operation of its constituent members should have the government of affairs

within its confines untrammelled by outside interference or rivalry.

Our congratulations are extended to the companion who, at the behest of his friends of the Southern

province, has assumed the premier position in the Order for the ensuing year, and we feel confident that,

under his tutelage and that of the officers associated with him, the record of the past thirty-four years will

lose none of its lustre.

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

News and Notes.

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At the last meeting of the Annuity Board of Grand Lodge three applications for annuities were considered.

One annuity of £26 and one of £39 were granted, and the third application was held over. Five annuities

which had been granted for a specified period were renewed at the previous rates. In another case it was

notified that a renewal was not required, as the annuitant (a widow) had remarried.

When installing M.W. Bro. Oliver Nicholson as Pro-Grand Master at a meeting of the Ara Lodge, No. 1, at

Auckland, the M.W. the Grand Master made reference to the former brother's services to Freemasonry, and

especially to the Auckland District, which he had controlled for a period of eighteen years—a record for the

Dominion.

The Grand Master has appointed W. Bro. H. Kiner as the Grand Representative of the Grand Lodge of New

Zealand near the National Grand Lodge of Denmark.

The Kirkpatrick Masonic Institute at Nelson is now in working order, and is ready to receive a limited

number of girls, ages 5 to 14 years. Such girls must be the orphan daughters of deceased Freemasons, who,

in the opinion of the Board, shall have been in good standing in their respective Lodges. Applications will he

considered in priority of date.

W. Bro. A. F. Calvart, of the Authors' Lodge, No. 3456 (E.C.), London, has presented the Grand Lodge of

New Zealand with portraits of Anthony Sayer, the first Grand Master in 1717, and Dr. Desaguliers, third

Grand Master in 1917.

The Grand Chapter of Scotland has granted charters to the following new Chapters:—St. John Kilwinning,

Dunedin, New Zealand, No. 609; Unity, Arima, Trinidad, British West Indies, No. 610; and Strathspey,

Grantown-on-Spey, No. 611. A petition for a Cryptic Council to be attached to Chapter Caledonia, Bombay,

No. 154, was granted.

A Past President of the Board of Benevolence, V.W. Bro. William Brown, died at Lyttelton on 10th February

last.

St. John's Church, Portsmouth, New Hampshire, U.S.A., has just been the scene of the 170th annual Masonic

service. The first service was held in the Queen's Chapel, on the site where St. John's Church now stands, in

1755, and a service has been held every year since that date.

Bro. the Rev. A. Fuller Mills, of Carmarthen, claims that he was the first Nonconformist minister in South

Wales to be initiated into Freemasonry. He was admitted into the Cambrian Lodge, No. 364, Meath, in June,

1875, just over fifty years ago, and during all that time, he says, his interest in the Craft has been maintained.

R.W. Bro. George Russell, D.G.M., while in the south in connection with the annual Convocation of

Supreme Royal Arch Chapter and the opening of the New Temple, Invercargill, visited a great number of

Lodges; he was also present at the installation meeting of Murihiku Rose Croix Chapter, No. 36 (S.R.).

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

Chips from Many Ashlars.

(With as many Acknowledgements)

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The Grand Lodge of New York, U.S.A., has promulgated the following Masonic creed:—"The Free and

Accepted Masons of the State of New York, by their Grand officers and representatives in Grand Lodge

assembled, at an annual communication thereof, in accordance with existing Constitutions and laws, do

establish and promulgate the following preamble, as an expression of the simplest form of the faith of

Masonry, not exhaustive, but incontrovertible and suggestive. The following is

"THE MASONIC BELIEF.

"There is one God, the Father of all men.

"The Holy Bible is the Great Light in Masonry, and the

Rule and Guide for Faith and practice.

"Man is immortal.

"Character determines destiny.

"Love of man is, next to love of God, man's first duty.

"Prayer, communion of man with God, is helpful."

————

Masonry believes in prayers and repentance, but it also believes that the best prayer is the correction of the

error by a proper restitution.

————

NO HASTE HERE.

In most of the South American Lodges seven months must elapse between the First and Second Degrees,

during which time the candidate has a definite mission to perform in the way of a helpful service which he

can render to his fellow workmen or to his community.—"New England Craftsman."

————

The following "greatness in small compass" is worthy of publication:—

Yesterday is dead—Forget it!

To-morrow does not exist—Don't worry!

To-day is here—Use it!

————

THE GOLDEN RULE.

Persian—Do as you would be done by.

Greek—Do not that to a neighbour which you would take ill from him.

Chinese—What you would not wish done to yourself, do not do to others.

Egyptian—He sought for others the good lie desired for himself.' Lot him pass on.

Jewish—Whatsoever you do not wish your neighbour to do to you, do not to him. This is the

whole law.

Christian—All things whatsoever ye would that men should do to you, do ye even so to them.

————

THE GOLDEN AGE.

We must admit that the golden age of brotherhood, toward which we are all looking, will have to wait until

selfishness, with its attendant avarice, greed, and disregard of others' rights, has been subordinated to a much

greater degree than at present.

It is only by thinking about great and good things that we come to love them, and it is only by loving them

that we come to long for them, and it is only by longing for them that we are impelled to seek after them.—

H. Van Dyke.

————

RELIGION IN EPIGRAM.

Greece said, "Be moderate—know thyself."

Rome said, "Be strong—order thyself."

Confucianism said, "Be superior—correct thyself."

Buddhism said, "Be disillusioned—annihilate thyself."

Hinduism said, "Be separate—merge thyself."

Mohammedanism said, "Be submisaive—bend thyself,"

Judaism said, "Be holy—conform thyself."

Modern Materialism says, "Be industrious—enjoy thyself."

Modern Dilletantisin says, "Be broad—cultivate thyself."

Christianity says, "Be unselfish—give thyself."

————

Be of good cheer about death, and know this of a truth—that no evil can happen to a good man, either in life

or after death.—Socrates, B.C. 470.

————

Freemasonry teaches us to love our fellow Masons as brothers.

————

OLD FRIENDS BEST.

'Tis nice to know the new friends

We meet along the way,

`Tis fine to add a few friends

To those of yesterday;

But when the truth is told, friends,

No other friends of mine

Can take the place of old friends,

The friends of Auld Lang Syne.

—"The American Mason."

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THE SKIRRET.

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(By Bro. C. Edgar Thomas.)

——————

This, as is known, is the name for the reel and cord used in the setting out of the foundations for buildings

and other architectural work, while the symbolical use of the instrument is sufficiently familiar to brethren.

In common with many another term, its derivation is a vexed question: little appears to be known of it. But

obscurity invariably provokes suggestions.Here are a few, culled from various scources. Skirt or Squirt, from

the Scandinavian, signifying the lower or loose part of a garment, or the edge or any part of a dress; also

Skirt, and, later, outskirts; and when applied to a country, forest, etc., meaning border, margin, limit,

confines, edge, etc. To Skirt. To be or move along the edge or border of anything material or figurative; to go

round an object instead of over or through. Skirter or Squirter, one that moves along the edge. Skirrit,

derived from the Scandinavian, skirt; a swivel from which a given length of line or cord is drawn to trace a

straight line on the ground. In Freemasonry the Skirret is an implement acting on a centre pin, whereby a

figurative line is drawn to mark out the ground (alternatively to trace the edge, boundary, limit, or border

line) for .the foundation of the proposed structure—i.e., the morals structure.— "The Masonic Record."

—————————

FULL MOONS.

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Thursday, May 27 Saturday, June 26

Wednesday, April 28

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SUPREME GRAND ROYAL ARCH CHAPTER OF NEW ZEALAND.

The Thirty-fourth annual Convocation took place in the New Masonic Temple, Forth Street, Invercargill, on

Wednesday, 24th February, at 2.30 p.m., when a large attendance of Royal Arch Masons from all over the

territory foregathered, the representation of constituent chapters being superior to the average. M.E. Comp.

G. Russell, G.Z., presided, and R.E. Comps. T. M. Rankin (Depute G.Z.) and G. J. Wallace (G.H.) were in

attendance. After Grand Chapter had been opened in ample form, reference was made to the serious illness

of R.E. Comp. S. T. S. Martin, Grand Supt., Wellington District, and the hope was expressed that a recovery

would be made. The roll-call of Chapters was made in the customary form, after which the minutes of the

previous Convocation held in Wellington were taken as read, and were confirmed.

The officers nominated for the ensuing year, as appearing in the printed nominations, already circulated,

were elected without ballot.

In the absence of R.E. Comp. A. Veitch„ Grand Treasurer, who had been prevented from attending owing to

illness in his family, R.E. Comp. C. W. Nielsen, Grand. Scribe E., presented the balance sheet and

commented on the position as there set out. The motion for the adoption was seconded by M.E. Comp. S. C.

Bingham, P.G.Z., who suggested to the incoming Supreme Committee that, as Grand Chapter was

accumulating reserve funds, it should consider the advisability of using them in charitable directions, such

as, for instance, the purchase of an annuity from Grand Lodge. After further discussion on similar lines the

balance sheet was adopted.

The report of Supreme Committee was then taken and considered clause by clause, R.E. Comp. Nielsen

moving the adoption of and explaining each paragraph, in the absence of M.E. Comp. J. J. Esson, who, he

explained, was absent from the territory on business of state, which circumstance explained the fact that he

was not continuing in office as Chairman. After reviewing the length of service of the retiring Chairman, and

the attention given by him to the duties of the office, he moved that the thanks of Grand Chapter be tendered

to M.E. Comp. J. J. Esson, Past Chairman of S.C., for the valuable services rendered by him during his

tenure of the office. The motion was duly seconded and carried.

The report, of which a precis was previously published in the Craftsman, was adopted, after full explanation

concluding with appreciative reference to the services of several retiring Grand Superintendents, and of the

retiring Grand Treasurer, R.E. Comp. A. Veitch, to whom a motion of thanks was tendered.

Arising out of the report, which reproduced in extenso the correspondence which had passed during the year

between the Grand Chapters of Scotland and New Zealand, regarding recognition, the question of the dispute

with Scotland was considered. The discussion was opened by R.E. Comp. C. W. Nielson, Grand Scribe E.,

who introduced the subject by remarking that it was one which for too many years had tried the patience of

Grand Chapter, and which had now reached a stage when a definite stand was called for. He proposed

moving a resolution, but before doing so would state the facts so that Grand Chapter, the personnel of which

changed yearly, would be in a position to exercise an intelligent judgment and decide for itself on the proper

course to adopt. Grand Chapter was constituted in 1892, and so had completed thirty-four years of existence.

The last Chapter chartered by it bore the number 60 on the roll. Grand Chapter was recognised by, and

enjoyed friendly relations with, all Grand Chapters throughout the world, including those of England and

Ireland, with one exception. He was aware that some years ago an application had been made to England to

charter a Chapter in New Zealand, which met with a refusal, the answer being returned that as there was a

recognised Grand body in that territory application should he made to it. That incident indicated the point of

view, a proper one, of the premier Grand Chapter. It was recognised in British-speaking communities that

every territory should be self-governed—i.e., it should have Masonic government coeval with its civil

government, and the Grand Lodge of England believed in and acted on that rule. Where a number of Lodges

existed in a particular territory which proposed to erect their own Masonic government, it only remained to

be seen whether the proposal had a sufficient backing of the local Lodges behind it. The same principle

applied to the foundation of a Grand Chapter. For many years efforts had been made to arrive at an

understanding with Scotland, efforts by correspondence and by members of Grand Chapter who happened to

be on the spot, but without success. No progress was made until 1921, when an offer was made to grant

recognition on condition that Scotland be reserved liberty to grant some eleven more Charters. This offer was

considered in annual Convocation in 1922, and was eventually accepted subject to the qualifications that an

effort should be made to secure better terms, or, in other words, that the inconsistent reservation of power to

grant more Charters should be modified, and that in any case a formal agreement should be settled and

completed. Attempts made to secure a modification of the terms offered by Scotland failed, and eventually

Supreme Committee decided to take the Grand Chapter of Scotland at its word, and despatched the following

agreement, which, with scrupulous fairness, embodied all the points that Scotland was apparently striving

for:—

"Articles of Agreement entered into between the Supreme Grand Royal Arch Chapter of Scotland and the

Supreme Grand Royal Arch Chapter of New Zealand.

"The Supreme Grand Royal Arch Chapter of Scotland and the Supreme Grand Royal Arch Chapter of New

Zealand have agreed and do hereby promise and agree each with the other of them as follows:—

"1. The Supreme Grand Royal Chapter of New Zealand is and shall be the recognised Grand Royal Arch

Chapter of New Zealand save and subject to the reservations—

(a) That the Chapters on the date hereof holding of the Grand Chapter of Scotland and working and
any Lodges and Councils or Councils of Royal and Select Masters which may desire so to do, shall be

entitled to adhere to their allegiance to that Grand Chapter and to practise Royal Arch Freemasonry

under its jurisdiction notwithstanding the aforesaid recognition, and

(b) that the Grand Chapter of Scotland may grant charters for Chapters within the Dominion of New
Zealand as adjuncts to Lodges holding under the Grand Lodge of Scotland if no Chapter holding under

the Grand Chapter of Scotland already exists in connection with any such Lodge.

"2. Save as provided in subparagraph (b) of the preceding paragraph the Grand Chapter of Scotland will

not hereafter grant a charter for any new Chapter within the Dominion of New Zealand or its

dependencies.

"3. No Chapter holding of the Grand Chapter of Scotland, whether chartered before or after the date

hereof, shall accept propositions or petitions for exaltation or membership from other than members of

Lodges holding of the Grand Lodge of Scotland. Provided, however, that this provision shall not apply to

Canterbury Kilwinning Chapter, No. 136; Trafalgar

Chapter, No. 157; or Tauranga Kilwinning Chapter, No.

515.

"4. All existing Provincial Grand Chapters, daughter

Chapters, and all companions who shall continue

members of Chapters under the Scottish Constitution shall

be recognised as such by the Grand Chapter of New

Zealand, and the Grand Chapter of Scotland and the

Grand Chapter of New Zealand shall hereafter respect

each other's discipline and give effect to the sentences pronounced by either on offending members by

way of suspension, expulsion, or otherwise.

"The terms and conditions above set forth are the terms and conditions settled, concluded, and agreed upon

between the Supreme Grand Royal Arch Chapter of Scotland and the Supreme Grand Royal Arch Chapter of

New Zealand, and are to be kept and observed as binding and obligatory on the said bodies to the extent of

the several obligations affecting each of them respectively, and the respective 1st Grand Principals of the

said Grand Chapters have subscribed these presents in ratification and confirmation of the same for

themselves and their successors, and the seals of their respective Grand Chapters have been affixed hereto.

"In witness whereof these presents have been executed at Royal Arch Chambers, Edinburgh, this day of ,

1925, and at Wellington this day of 1925."

In due course a reply was received that the agreement was unacceptable, inasmuch as although the Scottish

Grand Chapter was willing to share sovereignty in New Zealand with any other body in a position to show

equally well-founded authority, it could not assent to the proposition that its Chapters should be

circumscribed in field or scope as appeared in the agreement.

The expression of willingness to share the sweets of sovereignty in New Zealand with any other body which

could produce the necessary credentials, including (perhaps) the Grand Chapter of New Zealand, was a piece

of downright impertinence, and the objection taken to restricting the field of Scotch Chapters to Scotch

Craftsmen was, in view of prior correspondence, a more shuffle. The fact of the matter was, it was a waste of

time to go into the matter further so far as Supreme Committee was concerned, and Grand Chapter should,

on its own behalf, make a final pronouncement. The Grand Chapter of Scotland was notorious for its

frequent violations of territory, and Grand Chapter owed itself a duty, the duty of self-respect, which

suggested, in his opinion, that the time for trifling had passed. Their friend, the generous jurisdiction in

question, had some years ago come into conflict with the American General Grand Chapter through its

unwarranted interference in granting a Chapter in the Philippine Islands, which pleasantry the American

body, a powerful one, noted by calling off all relations with the offender. Recently Scotland had come to heel

by penitently promising to issue no more Charters in that locality, and to restrict the membership of the

Chapter which caused the dispute to members of the neighbouring Scotch Lodge. The agreement which the

New Zealanders had tendered was much more favourable—in fact, he had pointed out in Wanganui it

conceded too much, in that authority was given to grant certain further Charters.

The speaker than concluded by quoting some observations on the subject of the Scottish invasion of New

South Wales and New Zealand territories, contained in a recent journal of the Grand Chapter of Minnesota,

and then moved the following resolution:—

"The Supreme Grand Royal Arch Chapter of New Zealand in annual convocation assembled on this 24th day

of February, 1926, resolves as follows:—

"1. Having examined the correspondence which has passed between the executive officers of the Grand
Chapter of Scotland and the Grand Chapter of New Zealand, and particularly the memoranda and their

enclosures despatched during the last year, it confirms the memorandum of 8th May, 1925, sent on its behalf,

and now tenders the draft agreement therewith enclosed, and affirms that the terms therein offered to the

Grand Chapter of Scotland are the minimum terms of recognition that the Grand Chapter of New Zealand, a

universally recognised sovereign body, can accept in its own territory from the Grand Chapter of Scotland.

"2. In a friendly and fraternal spirit it tenders the aforesaid terms to the Grand Chapter of Scotland for
adoption, and failing such adoption the Grand Chapter of New Zealand will be impelled with reluctance to

notify its constituent Chapters and those concerned that mutual recognition does not exist between the

respective Grand Chapters, and require them to act accordingly. "

M.E. Comp. G. Russell seconded. M.E. Comp. S. C. Bingham said that he considered the action of Scotland

despicable. At the same time an agreement had been entered into with England, and it appeared to hint that

they were endeavouring to get better terms front Scotland. As he understood the position, England had

power, strictly speaking, to grant Charters in New Zealand, and they should not ask for better terms from

Scotland than they accepted from England. V.E. Comp. J. E. Holmes remarked that the matter had been

referred to Supreme Committee in 1922 with full power to act, and it had evidently given close thought and

attention to the difficulty. It was their duty to support the Committee, and he would support the motion. M.E.

Comp. T. Ross agreed that the Supreme Committee should be supported. He was going to do so, but at the

same time it was well to consider what it might lead to. Did it mean that if relations were severed and a

Scotch companion presented himself, he was to be refused'?

R.E. Comp. C. W. Nielsen: Yes, that will be one of the results.

M.E. Comp. Ross: Two years ago they proposed to recognise New Zealand if they had the right reserved to

establish a Scotch Chapter where there was a Scotch Lodge, but now they wanted more. He was satisfied the

trouble was caused not by the bulk of the Scottish element, but by a few persons only. He said let New

Zealand govern New Zealand, and had pleasure in supporting the motion.

V.E. Comp. J. W. Ellison said he supported the resolution because New Zealand was his adopted country,

and he put it first and every time. New Zealand was loyal to the Mother Countries, and what could give them

more encouragement in their loyalty than for Scotland—aye, and England too—to withdraw their Lodges

and Chapters and say, 'We will not interfere; manage and govern your Chapters as you are now doing, and

may you prosper' '?

M.E. Comp. J. H. Harkness regarded the motion as most important, possibly the most important ever put

before them, and it could not be taken lightly. He supported it very strongly. Grand Chapter ought to teach

the Scottish body who is sovereign, and what it means to be sovereign, in this jurisdiction. They should be

unanimous and assert themselves, and if they submitted to this treatment lying down they should feel heartily

ashamed. He had a very strong appreciation of Royal Arch Masonry and of his Grand Chapter, and hoped

that all present that day would support the resolution.

V.E. Comp. R. Brown rose to say that, although a Scotchman himself, he was ashamed of the stand that had

been taken by Scotland, and would vote for the resolution. He would like to know the position in the case of

a companion belonging to both a New Zealand and a Scotch Chapter. Would he have to withdraw from one?

An affirmative answer was given.

R.E. Comp. G. J. Wallace considered the point raised by N.E. Comp. Bingham to be material. Scotland

might look upon it as an injustice to be asked for better terms than were accepted from England. They were

all loyal to the Old Country, but he believed New Zealand should have its own Grand Chapter and stand

alone. He was not going to vote against the motion.

R.E. Comp. C. W. Nielsen replied that there was no occasion for any apprehension as to doing Scotland an

injustice. She had never raised the point which M.E. Comp. Bingham had mentioned, and if there was

anything in it she could have been depended on to do so. As a matter of fact the position in England and in

Scotland was materially different.

Under the English organisation Chapters were attached to Lodges, bearing the same name and number, The

Grand Lodge of Scotland did not recognise the Grand Chapter of Scotland, and Lodges and Chapters had

entirely separate existences. The formal reservation which England had secured for itself could have no

application to the circumstances of Scotland.

The resolution was then read again, and was carried unanimously.

On the motion of the Grand Scribe E., law 62 of the Constitution was amended to permit a dispensation to be

issued altering the date of a Chapter installation on a particular occasion without limit of time if the

exigencies of the case require it.

The representation levy for the year was fixed at ls., and Timaru was fixed as the place for the next annual

Convocation.

Before calling off, reference was made to the circumstances of a companion who had recently been stricken

with a long illness, and Supreme Committee was requested to make a monetary grant.

At 7 p.m. the ceremony of installation of principles and investiture of officers proceeded in the presence of a

large concourse of companions, the handsome and commodious temple adding considerably to the effect of

the proceedings. V.E. Comp. J. Bissland officiated as Grand D. of C. and Comp. D. Kingsland as Organist.

M.E. Comp. G. C., installed R.E. Comp. T. M. Rankin, Depute Grand Z., into the office of 1st Grand

Principal, and M.E. Comps. W. Smith, T. Ross, and A. Clothier installed and invested the other Grand

Principals and Grand Chapter officers. The officers for the ensuing year are as follows:—

G.Z., M.E. Comp. T. M. Rankin, Southland; D.G.Z., R.E. Comp. G. J. Wallace, Canterbury; G.H., R.E.

Camp. G. S. Gordon, Ruapehu; G.J., R.E. Comp. R. A. Gillespie, Hawkes Bay; G.S.E. R.E. Comp. C. W.

Nielsen, Wellington; G.S.N., V.E. Comp. G.S.E., G. Allen, Auckland; G. Treasurer, V.E. Comp. J. W.

Ellison, WeIlington; G. Registrar, V.E. Comp. R. H. Webb, Wellington; G. Chancellor, V.E. Comp. H. M.

Thorpe, Hauraki; let G. Sojourner, V.E. Comp. J. H. Moir, Otago; 2nd G. Sojourner, V.E. Comp. A. N.

McKelvey, Auckland; 3rd G. Sojourner, V.E. Comp. R. Culligan, Westland; G.Supt. of Works, V.E. Comp.

F. Copestake, Taranaki; G.Supt. of Works, V.E. Comp. W. C. Lucas, Wellington; G.D. of Ceremonies, V.E.

Comp. R. J. Pellow, Hawkes Bay; G.D. of Ceremonies, V.E. Comp. F. S. Wood, Westland; G.D. of Cere-

monies, V.E. Comp. J. O. Clapp, Southland; G.D. of Ceremonies, V.E. Comp. J. Gillanders, Canterbury; G.

Sword-Bearer, V.E. Comp. C. P. Sims, Hauraki; G. Sword-Bearer, V.E. Comp. W. Anderson, Otago; G.

Stand-Bearer, V.E. Comp. C. C. Moutray, Ruapehu; G. Stand-Bearer, V.E. Comp. R. J. King, Wellington; G.

Organist, V.E. Comp. R. N. Renaud, Taranaki.

Members of Supreme Committee.—Chairman, R.E. Comp, J. C. Riddell; members—V.E. Comps. P. C.

Watt, E. B. Parsons, J. Gordon, and E. Grove.

Grand Superintendents of Districts.—Auckland District., R.E. Comp. W. R. T. Leighton; Hauraki District,

R.E. Comp. C. M. Gummer; Hawkes Bay District, R.E. Comp. G. F. Roach; Taranaki District, RE. Comp. J.

McAllister; Ruapehu District, RE. Comp. F. Symes; Wellington District, R.E. Camp. J. Rod; Westland

District, M.E. Comp. J. H. Harkness; Canterbury District, ME. Comp. W. M. Hindmarsh; Otago District,

R.E. Comp. J. R. Dreaver; Southland District, R.E. Comp. A. L. Hoyles.

The newly installed Grand Z. addressed the Convocation in the following terms:—

"Companions all,—Established custom now calls on me to address you. In complying therewith, I desire,

first, to express to my companions of the Royal Arch my sincere thanks and deep appreciation of the honour

conferred upon me to-day by electing me to the exalted position of 1st Principal of Grand Chapter. Believe

me, companions, I esteem it no small matter to be the selected recipient of such marked confidence and

honour. It shall be my endeavour, as it has been in the past, to give to the R.A. the utmost my capacity and

circumstances will permit. Man cannot do more.

"I desire, too, to thank M.E. Comp. Russell for his courtesy in installing me, and also the M.E., R.E., V.E.,

and E. comps. for their generous and able assistance in what to me shall ever remain a memorable ceremony.

"Companions, may I say that the wider my horizon of Capitular Freemasonry becomes the more do I realise

that the R.A. is the climax of Masonry. It contains the all and all of Masonry; it makes perfect what is

imperfect; it supplies a want and sheds a bright light on the purpose of Freemasonry. It is satisfying; its ritual

is set in grandeur of thought and language befitting its sublime message; and it would be well for mankind

to-day were that message rightly understood and delivered to the world in the manner intended.

"Companions, we are living in an age when value is demanded from every department of human activity.

The supreme test, therefore, of the right of any organisation of men to exist is its results.

"The real worth of Freemasonry can be determined only by its power to serve; by what it is doing to improve

the morals and promote the happiness of humanity. Its virtue does not lie in its traditions, its history, or in

what we proclaim it to be, but in how much of its precepts and principles its members assimilate and put into

practice in all their dealings with their fellow men; therefore, if we would impress its value upon the public

conscience, we must practise what we preach and live lives of real service to God, to our King and country,

and to our fellow men.

"As I understand it, Freemasonry is a process of moral and spiritual culture. It aims at the development of

character, and it must be admitted that character, and character alone, counts most in a man's life. A wit has

said, 'Character is greater than cleverness; it reveals itself in everything we do.' That, companions, is plain

and uncontrovertible truth. It is men of character and of vision, men whose horizon of human affairs is broad,

tolerant and sympathetic, that are required in the world to-day.

"The peoples of the earth are passing through a difficult and momentous time. The world's affairs are in a

state of flux. Wherever we look there is unrest, discontent, and perplexity. Men, individually and

collectively, are fencing one with the other for personal advantage. The old order of things is passing away:

the new is in the making. While the world has been, and still is, writhing in the throes of affliction,

Freemasonry has been steadily gaining strength, and never been so prosperous at any period of its recorded

history as it is to-day; and, companions, at no time has there been a greater call to the individual Freemason

to remember his Masonic duties and perform them. Our country, and more especially our Empire, is in need

of that loyalty and patriotism which is best expressed in the lines:

`Not few nor slight his burdens are

Who gives himself to stand,

Steadfast and sleepless as a star,

Watching his Fatherland.'

Companions, we should constantly inculcate to all candidates passing through the portals of our Lodges and

Chapters that Freemasonry is not meant for the Freemason nor the narrow precincts of Lodge or Chapter

alone. It has a far wider and nobler outlook and purpose. It is designed for universal use, and the individual

Freemason, by translating its tenets and principles into all the concerns of his life, is the medium through

which alone it may percolate to the families of men to fulfil its beneficent purpose as a purifying influence

on all human activities.

"Companions, do we realise what it would mean to mankind to-day were all human schemes based on the

tenets and principles of Freemasonry. Would it not land this strife-torn old world of ours on the threshold of

that perfect day when selfishness shall have given place to righteousness in the heart of man, and the weary

earth is resting from strife and war.

"Companions, between the covers of our ritual are to be found all the essentials to bring about that much-

desired end. But do we apply our Freemasonry as we should?

"The individual Freemason should put his whole weight into any movement that, in his opinion, would make

for the common good, and, conversely, to frustrate any scheme inimical to the body politic.

"When we apply the square of Masonry to the various combinations, trusts, and unions of men active in the

world to-day and claiming a place in the sun, we find most of them to be a hopeless misfit: their purpose the

absolute negation of Masonic doctrine, and as utterly useless to the common good as huge barnacles to a

ship's progress on the high seas. How true it is, 'When the personal equation comes in principle gets a poor

hearing.' The poet Burns recognised that weakness in man, and expressed it in the lines:

'But, och! mankind are unco weak,

An' little to be trusted;

If self the wavering balance shake,

It's rarely right adjusted.'

Take up any newspaper of yesterday or to-day and we learn of the sinister rumblings of discontent,

disloyalty, anarchy, and war echoing throughout the earth. It would appear that the combined wisdom of the

world has utterly failed to inspire that confidence between men and nations which is so absolutely essential

to the restoration of order and stability and an abiding peace.

'Companions, let us face the facts; man's selfishness and avarice have produced the present conditions; so

must he cultivate a change of heart and mind if he would undo the mischief he has wrought and save himself

and civilisation from chaos and ruin.

"No League of Nations, Locarno Pact, or any other expedient will bring the peace to this warring world we

all desire while self is the moving power in man; but subjugate self to righteousness and we may logically

hope for such peace and tranquility this old planet of ours has not known throughout recorded time.

"Companions, righteousness is the only basis on which a safe and permanent peace can be built. To this and

man should and must cultivate a spirit of kindness and toleration one with the other locally, nationally, and

internationally.

"In our dealings with men let us bear in mind that Nature has not distributed her gifts impartially; that there

is as much diversity in man intellectually as there is physically. We are not all endowed with the same

perceptive or conceptive power; nor with the same strength of will; nor with the same repugnance to error;

nor the same receptiveness to truth. For that sufficient reason Freemasons are enjoined to be merciful in their

judgments of their fellow men. We should judge in that spirit of human kindness and toleration so admirably

expressed by our late brother, the poet Robert Burns, in the lines:

`Then gently scan your brother man,

Still gentler sister woman;

Though they may gang a kennin' wrang,

To step aside is human.

One point must still be greatly dark,

The moving Why they do it;

And just as lamely can ye mark

How far, perhaps, they rue it.'

Companions, kindness is a virtue constantly inculcated in our assemblies. Its power is infinite, and it will win

humanity to righteousness when all harsh and coercive measures utterly fail.

"Companions, may I say that the secret of Freemasonry's triumphal passage through the corridors of time to

the present moment is that it is based on the two great commands—'Honour God' and 'Love thy neighbour as

thyself.' We invoke the aid and blessing of the M.H. on beginning and ending all our undertakings. By our

Benevolent funds we give that comfort and happiness to distressed and suffering humanity we would wish

for ourselves if similarly circumstanced. The V. of S.L. is our greatest Light, Benevolence and Charity our

brightest ornaments; and how much of the dicta of the N.C. Corner Charge has been assimilated by the

members of a Lodge is reflected in the amount of their annual contribution to the W. and O. and A.F. Fund

of Grand Lodge. Companions, that fund should be, and I hope is, the glory of Masonry in our Heaven-

endowed Dominion. Freemasonry, then, is pre-eminently a God-honouring and humanity-loving institution,

and that, companions, is its warrant to continuity of existence and prosperity. There is no other organisation

of men better adapted to lead man to the higher levels of morality, kindness, loyalty, and brotherhood than

our venerable institution. It points the way out of all the troubles and difficulties which beset mankind to-

day.

"Companions, may we, as honourable men, stand loyally by our pledges and strive to excel in all that is good

and of real service to God and man, for in the last. analysis it is not the amount of material wealth we have

accumulated, but a record of a life well spent in good deeds that will turn the scales of judgment in our

favour, and be our best claim to a place in that spiritual mansion Eternal in the Heavens."

Grand Chapter, after greetings of the Grand Representatives of sister Constitutions were tendered, was then

closed in ample form, and companions repaired to the ample refectory where they enjoyed the hospitality of

the Southerners. The arrangements made for the entertainment of the visitors and their lady friends, both on

the day in question and on the following day, were most complete, and the companions from the North will

remember with pleasure their brief sojourn in the town of Invercargill.

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Correspondence.

———————————————————————————————————————————
We welcome correspondence on Masonic subjects, but are not responsible for the views expressed. It must be clearly

understood that all letters must be couched in courteous and proper language, otherwise they will be at once declined.

The Editor distinctly reserves the right not to publish, or only publish part of, any letter he may consider inimical to

the best interests of The Craftsman.

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OVERSEAS LODGE, No. 4030.

———<>———

(To the Editor.)

Dear Sir and Bro., —I had your November issue sent to me by an old Masonic colleague in New Zealand last

mail, and I notice that you quote a letter from the W.M. of Empire Lodge as to their aims, viz., "to foster and

augment the ties that bind brethren overseas to the Motherland." There is a new Lodge, Overseas, 4030, E.C.,

founded six years ago, with the same object, which I joined when I came home after my ten years' residence

in New Zealand. We have a fair number of "country members" all over the world, Egypt, Gibraltar, Victoria,

Cyprus, India, Ottawa, to take a few names from our members' addresses, and we were founded with a

similar object to that of Empire. We meet at Freemasons' Hall on the first Tuesday of each even-numbered

month, and we are delighted to receive and welcome visitors from overseas at any meeting, whether as

friends of a. member n' strangers who seek admission. I am sending you this letter to be mentioned in your

notes and news, if you can find space. Brethren who come from abroad for the first time to London, where

they have no Masonic acquaintances, are sometimes at a loss how to make themselves Masonically known,

and Overseas Lodge will always be ready to welcome and help them.—Yours fraternally,

C. RUSSELL RENDLE,

P.G.D., Eng. ; P.G. Scribe N., N.Z. Arch. "Capri," Maidenhead, England.

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ANOTHER VIEW OF THE APRON.

———<>———

(To the Editor.)

Sir,—In the March issue of the "Craftsman" there was a report of an article read by Bro. Queree at the

Wellington Lodge of Research. For the sake of brevity and condensing the whole article, it amounts to an

address purely Theosophical. Now such a theory is unwarranted, because nowhere in true Masonry does it

exist, neither can it be proved out of the ritual or teachings.

Many grave errors are often made by zealous research students through neglecting our principle light the

V.O.T.S.L., which is the very essence and foundation of our glorious institution.

Bro. Queree says or suggests that our symbols are found in the Egyptian and Grecian cults, therefore we

must consider them as the originals and deduct our meanings and interpretation from them. Now a greater

blunder was never fostered. Firstly, it must be admitted that the ancient races had pure Masonry entrusted to

them, before and after the Deluge, but how wickedly was it used; it was polluted almost out of recognition by

men who considered themselves equal with God. Cush and Nimrod were the chief offenders after the

Deluge, they introduced pagan worship and at the same time they inculcated the teaching of equality with

God. Cush and Nimrod after their, death were deified by their followers and their teaching still lingers. This

is the Egyptian cult and mysteries that Moses confounded and discomforted before Pharoah. Moses knew all

their ritual arid sorceries, but the God of Moses was supreme (see Bible); it is also recorded that Abraham

taught them their errors with a request to follow the true God. Abraham also taught them arithmetic and other

sciences according to Josephus. Another great idea of their Gods and mysteries was a Mother God and a Son

God. Isis and Osiris (not unlike Rome of to-day); Pythagoras, Manetho and Herodotus, besides other ancient

philosophers were initiated into the Egyptian mysteries. Herodotus himself explains the initiation ceremony

he went through, but he asserts he cannot divulge their God. Now to read that ceremony there is only one

conclusion to arrive at, and that is that the Egyptian God is the Devil. It can be proved conclusively that the

true God has always kept a number that have never bowed the knee to Baal. Adam fell (and we with him),

but God gave him charge of His Oracles. He instituted good fearless men in Seth, Enoch, Noah, Shem,

Abraham, Moses, and all the patriarchs of the old Testament. These men entrusted with the oracles of the

true God were the only reliable philosophers. Others fade away in comparison. It is thus that true Masonry is

handed down unpolluted, if we only cared to search through them for true Masonry.

Once take the V.O.T.S.L. from the Craft and chaos is rampant and the very foundation is severed and

Masonry cast into oblivion. There is no other order with the grand theme of Israel portrayed like there is in

Masonry. The ten. Zodiacal emblems of the tribes of Israel are printed on the pillars of our certificates. The

R.A. has every emblem, land-mark and everything pertaining to Israel. In Masonry the history of the world is

written from creation to the end, just the same as in the V.O.T.S.L. the one cannot exist without the other.

Man has slipped instead of progressed. The antediluvians were a highly civilised people; from them came

astronomy, arithmetic, geometry and other sciences worth while, but above all the true God, In the British

Museum there are thousands of tablets and cylinders testifying to the authenticity of the Bible. They were

dug up at Nineveh, Sippara and other cities in the East; amongst them a claim is made that the original

tablets giving the account of the Flood, as written by Noah himself, and found under the altar at Sippara, are

genuine. These various tablet libraries were found by Layyard, Rassam and Smith at different periods. Now

we have the meaning of the symbols given to us in the Lodge about the apron. But I will venture to suggest

extra ones like Bro. Queree; except mine are based on a better foundation, namely, the V.O.T.S.L. I do not

think the apron was instituted to teach man of himself ; the candidate gets that in another portion of the

ceremony ; the apron points out to him his final redemption from sin; to put mankind into the position lie lost

by disobeying the Divine commands at the beginning of his existence. White stands for purity. Blue

represents the Heavens (see Numbers 15, verses 38 and 39). There are many aprons without blue borders.

Tartan is very conspicuous on many aprons : nevertheless blue stands for the Heavens, the Triangle

represents the Trinity. The point within the circle G. A. The falling flap represents the fall of man. Seven

pendants represent the Hebrew numeral signifying perfection. The Rosettes represent progress in conjunction

with the Trinity. The Lamb skin represents sacrifice, and no other material would be in keeping with the

order. The serpent represents the sign given by Moses in the wilderness. I do not wish to enlarge on these

suggestions, for although an excellent definition could be given of all of them. I have to remember that your

space, Mr. Editor, is valuable, nevertheless, I do think my suggestions harmonise with our teachings.

Bro. Queree introduces the Sphinx as representing a Divine spirit in an animal body. If he is correct, how is it

that we are not walking about in the image of the Sphinx? This makes our Creator to err surely. He says we

are made in His Image and Likeness. I take it that our brother has made a mistake. I prefer the definition of

the Sphinx as put forward by God-fearing men and Egyptologists, namely, Professor Totton, Professor

Smyth, Colonel' Gamier and Mr. Davidson, they agree that the Sphinx is the facial features of Shem, the first

Shepherd King of Egypt and the builder of the great pyramid. Now, man was never discovered as our Bro.

would have us believe, or is man the result of evolution. If we believe the V.O.T.S.L., he was created from

dust and to dust must he return ; neither is man immortal; he can rise to it through righteousness but not

otherwise. If that theory is correct as suggested by Bro. Queree, which, he says, there is no hurry to attain,

what is the use of our grand sublime teachings? It would indeed become a social club of the lowest order. No

conscience or remorse would afflict us. Immortality makes a beautiful picture; something sublime attained

without effort or works; but it is not palatable or conducive to good government. No, we must be righteous

with works to gain immortality. At any rate our brother's theory is not Masonry.

Pythagoras taught transmigration of souls, pre-existence and immortality; the soul leaves the body and floats

away into apace, soaring upwards, getting experiences of other spheres they had lived in, etc. It is very

largely practised in India under the name of Occultism. This cult are very superstitious, ever ready to apply

any mysterious symbol to their own use, many times detrimental to mankind in general. Ignatius Loyola tried

a similar apparition; he founded that infernal order of Jesuits, which drenched many cities of Europe with

innocent blood. This cult have an idea that they can make a short cut to eternity by fastings and a very severe

esoteric system, to the detriment of their beautiful bodies. Reincarnation will not do unless we can see the

proof. I have never met any soul that actually can prove he lived on earth before. 1 have met many that

dreamt it. Give us the proof and show us any man or woman that rose from the dead except by Divine

Miracle. The God of the S.L. is not a Principal, as this cult believe; neither is He Nirvana. He is God

Supreme, "No other God but Me." "I am that I am." "I am Jehovah." "The one and the same Father." How

lovely and comforting. Father, and above all the God of the S.V. and Masonry. We do not discuss the

Messiah in our order; we have many members who belong to the house of Jude, nevertheless. Now the only

reliable history is the Hebrew. All histories are somewhat misty, but the Hebrew is preferable to the

Egyptian. Our interpretation should be as far as possible based on the Hebrew, remembering the old book is

chiefly Hebrew, but above all remembering T.V.O.T.S.L. as the unerring standard of Truth and Justice.—I

am, etc.,

J. WRAY, Napier.

————————

AU REVOIR. THANKS.

———<>———

(To the Editor.;

Dear Sir and Bro., I would be obliged if you would permit me through your columns to tender my most

sincere thanks to the Prov. G.M.'s, W.M.'s, officers and brethren of the Lodges throughout the Dominion for

their uniform kindness and assistance during the 4 years I have held the position of travelling representative

of the "New Zealand Craftsman." During that period I have travelled over the territory seven times, from

North Cape to Bluff, and have visited nearly every Lodge, several of them many times. I have, without an

exception, always received a cordial greeting and a hearty welcome everywhere. Ill-health and advanced

years (76) have now compelled me reluctantly to resign the position, but I will never forget, and will always

feel grateful for, the many pleasant associations I have had with the brethren in the Lodges and when doing

business for the "Craftsman."—Yours fraternally,

D. C. CAMERON, P.G.D.

11 Cameron Street, Dunedin.

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NEW MASONIC TEMPLE IN INVERCARGILL.

———<>———

Tuesday, 23rd February, 1926, marked a milestone of progress in the history of Southland Freemasonry,

when the new Temple was officially opened under very happy auspices. The opening of the building, and

taking over possession from the contractors, is a culmination of nearly three years thought and arduous

attention on the part of a number of Invercargill brethren.

The new building is a handsome addition to the town, and is reputed to be the most modern and elaborate in

the Southern Hemisphere. It stands on a half-acre section, which is very centrally situated in a residential

portion of the town, and, with a handsome portico adorned with Corinthian pillars, it possesses a very fine

appearance. On entering the building the visitor is immediately impressed with the beautiful surroundings,

while the richly figured timbers serve to enhance the solidity of the building. Inside the main entrance are

two rooms each 36ft. x 20ft., which will be used as cloak rooms or supper rooms as occasion may arise. A

small flight of stairs leads down to the refectory, a handsomely built room, 60ft. x 42ft. 3in., with a

conveniently arranged kitchen fitted with all latest conveniences, such as gas stove, sinks, and lockers. The

refectory is fitted with a set of compactly arranged folding doors, so that the room may be reduced in size

should smaller meetings demand it. Another flight of stairs takes one into the basement, where the hot-water

system, storeroom and lavatories are placed. Returning upstairs to the ground floor, another short stairway

takes one to the assembly hall, which by means of folding doors can also be extended when occasion arises.

The instruction room, preparation room and property room are all situated near the assembly hall, which also

gives access to the Temple, a handsomely arranged room measuring 60ft, x 40ft. 3M., which is capable of

accommodating up to 500 members. Upholstered Beats are arranged along both sides, while the officers'

seats are built on raised platforms. At the west end a gallery for accommodating the choir and orchestra has

been provided. Special attention has also been given to the lighting, heating and ventilation requirements,

and in this respect the arrangements made should give every satisfaction.

The total cost of the building was £15,750, and the whole work of construction was carried out under the

capable direction of Mr. T. Clark, of Waikiwi, who is to be congratulated on the excellent manner in which

the building has been completed to the designs prepared by Messrs. C. J. Brodrick and T. P. Royds. For close

upon half a century the Freemasons of Invercargill had been amply and comfortably accommodated in the

building at the corner of Nith and Forth Streets, which was until comparatively recently recognised as the

finest and best equipped Temple in the Dominion. With the increase of membership, however, the trustees

realised that some extensions were necessary, and this matter received serious consideration as far back as

1918. The idea then was to make additions to the existing building, but this proposal lapsed. However, in

1920, the question was again brought forward, and it was ultimately decided to purchase the site and set

about erecting a new boiling. The matter was taken up enthusiastically by the five craft lodges in

Invercargill, with the result that to-day they possessed a building second to none in any other part.

There were four hundred brethren present at the opening, including visitors from all parts of the Dominion,

and one or two from Australia. The Deputy Grand Master, Rt. Wor. Bro. George Russell, conducted

proceedings, and everything was just as it ought to be. The Lodge was opened in due form at 7.30 p.m., Rt.

Wor. Bro. E. C. Smith, Prov. G.M. of Southland, occupying the W.M.'s chair, and V. Wor. Bro. A. Derbie

acting as D.C. The offices of S.W., J.W., S.D., J.D., and I.G. were taken by the Masters of Lodges Southern

Cross, St. John, Victoria Waihopai and Taringatura respectively. Rt. Wor. Bros. E. C. Smith and G. Russell

spoke in high terms of praise regarding the efforts of the Invercargill brethren and of the directors especially.

Wor. Bro. A. J. Geddes explained the new lighting and other effects. Bro. W. Leek presided at the organ.

This instrument, removed from the old building, has been thoroughly renovated by Bro. Pearce, of

Christchurch, and was heard to great advantage. Any misgivings regarding the tone and power of the organ

in the new Temple were entirely removed, the instrument proving its capacity in a very marked degree,

In T.N.O.T.G.A.O.T.U., Rt. Wor. Bro. Russell declared the building open for the purposes of Freemasonry

in Invercargill, expressing the hope that the splendid building and handsome appointments would serve as an

inspiration and guide to the Invercargill brethren in the great work of the Craft.

After the ceremonial a banquet was held in the refectory, when a toast list appropriate to the occasion was

honoured, all the speeches and items of entertainment being of a high-class order.

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TONGUE-TIED ENGLISHMEN.

———<>———

A scientist has made the discovery that the "most silent and inarticulate animals in nature are asses, owls,

oysters, and Englishmen," according to Sir St. Clair Thompson, president of the Royal Society of Medicine,

at a recent dinner.

"It is curious," the speaker declared, ''that after-dinner speaking should be a custom with a people who speak

as badly as we do. None of the four nations which compose our more or less United Kingdom can claim

great clarity of expression," he continued. "The Welshman talks a language of his own, which no one else

understands, and he, therefore, does not count; the Irishman suffers from confusion of thought; the

Englishman is afflicted with confusion of speech; and the Scotsman, when he goes to a public dinner,

especially if wine is included, always hopes to leave the table speechless."

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NOTICE TO ADVERTISERS.

————

All advertising matter, except Lodge advertisements, appearing in "The New Zealand Craftsman" is now

under the entire control of THE CHARLES HAINES ADVERTISING AGENCY, LTD., Dalgety Buildings,

Featherston Street, Wellington, to whom all cheques and other remittances on account of advertising should

be made payable. Communications regarding publicity in the columns of the "Craftsman" must also be

addressed to that Firm. Literary matter intended for publication is to be directed, as usual, to The Editor,

G.P.O., Box 8, Wellington.

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MOSES.

———<>———

[A paper read by Bro. F. Gawith, S.D., Hawera Lodge, No. 34, read at the regular meeting on 2nd March.]

————

The American poet, Longfellow, in his beautiful poem, "A Psalm of Life," wrote:—

"Lives of great men all remind us

We can make our lives sublime,

And, departing, leave behind us

Footprints on the sands of time;

Footprints that perhaps another,

Sailing o'er life's solemn main,

A forlorn and shipwrecked brother,

Seeing, shall take heart again."

And to-night we cannot do better than briefly consider the character and times of Moses, the maker of those

indelible footprints on the sands of time which have stood the test of ages and stand out so clearly now, after

a passage of thirty-three centuries, that seven million people take daily guidance from his laws, and over two

hundred millions of the best and most enlightened people, who live now or who have ever inhabited this

earth, read and regard his books as divinely inspired writings. And we as Freemasons might well revere the

name of Moses, because it was through Moses, who was learned in all the wisdom of the Egyptians, in-

cluding their Ancient Mysteries, that Freemasonry derived its origin directly from those Mysteries of Ancient

Egypt. Without considering at this point the reason for this wonderful influence of Moses, let us examine the

conditions under which he lived, as well as his birth and training, and the explanation automatically presents

itself.

Moses lived at a period thirteen hundred years before Christ. In the light of history, as we understand the

meaning of the term, Moses lived 3,300 years ago; in the light of archaeology, Moses lived but a generation

ago; in the light of anthropology Moses was our contemporary. In the light of history, 3,300 years appear on

the limits of our mental vision, and makes Moses almost a character of mythology. In the light of

archaeology, Moses becomes a. real being who died but last century. After tracing hack clearly had distinctly

in unbroken line the dates of the ascensions of all the Pharaohs of Egypt to the establishment of the First

Dynasty under Menes in 3,407 B.C., Arthur Weigall (late Inspector-General of Antiquities, Government of

Egypt), in his latest book, published last year, tells us that 'Before the time of Menes there are four distinct

kingdoms which can be recognised in Egypt. The Turin Papyrus gives us two more facts: it gives the

duration of the Lower Egyptian kingdom to 5,507 B.C.; and it gives us a dynasty of 19 kings of Memphis,

thus making (30 plus 19) 49 kings of that dynasty. . . .

"The excavator unearths the fragmentary records of the ages around the time of Menes, and thinks at first

that he is about to reach the beginnings of Egyptian history; hut soon he finds that the new material reveals

not only its own antiquity, its remoteness from

the present clay, but also the antiquity of the

civilisation which produced it, its remoteness

from the real beginning.

The archaeologist coming suddenly upon the

scenes catches these people already hard at it.,

so to speak, already deep in the complexities of

social life, already constrained by immemorial

tradition and politely walking the brilliant stage

of their days against a background of centuries

and centuries of history."

In the light of anthropology Moses was our

contemporary, for if we take the Piltdown

remains in conjunction with the knife made

from an elephant's leg-bone, and which was

discovered at the same geological level as the

Piltdown remains, it seems clear that man as we

understand him to-day was hunting elephants in

England as long ago as 400,000 years. To quote

the world's leading anthropologist on the age of

man, Sir Arthur Keith, in his discourse at the

Royal Institution on 0th March of last year,

said: "The evidence obtained from certain fossil

remains discovered at Galley Hill in 1433

points to an antiquity of man of no less than

100,000 years. The facts which have been

accumulating for years past on the Continent of

Europe confirm this Conclusion" ("Nature,"

March 14th, 1925).

Moses, then, lived at a period when the human

race was as highly evolved mentally,

physically, and socially as we are, and had been

receiving the benefits of civilisation for

thousands of years. Egypt was on the decline

for the third time, having passed through what

are known as the Pyramid Age and the Feudal

Baron Age, and was past the zenith of its glory

in the Empire Age. Tutankhamen, whose tomb

was discovered three years ago by the late Lord

Carnarvon and Mr. Howard Carter, had been

dead for over 100 years; fourteen hundred years

had elapsed since Sargon had established the

first kingdom of Babylon; and 750 years had

passed since Hammurabi had established the

Babylonian Empire, or second great phase in

Babylonian culture. In the Mediterranean

civilisation had also passed through the Stone

and Bronze ages, and was in the Iron age. The

city of Troy had been rebuilt for the sixth time

on the same site, and each rebuilding had taken

place after its, predecessor had been lost and

forgotten in the dust of .ages; and what is

known as the Grand Age of Cretan civilisation,

which saw the noble city of Cnossus' in all its splendour, had passed and had been on the decline of over 200

years.

Moses, then, would look at the Pyramids with the same awe and wonder as we do. He would be just as

interested and curious about the dawn of civilisation and the discovery of the arts of navigation, smelting,

engineering, and architecture as we are ourselves on these matters.

Moses was born in Egypt. That he was the son of a daughter of Pharaoh Ramases II. and an Israelite is quite

clear to me. When we take, into account all the circumstances connected with the case it becomes plain that

the Biblical narrative of the finding of Moses by the Pharaoh's daughter was a little concocted yarn on her

part for the purpose of hiding her own misconduct. Reckoning Moses as the consanguineous son of the

daughter of Rameses II., with the aid of the established law of hereditary transmission of likeness from

mother's father to son, we get an explanation of the qualities for leadership and outstanding intellectual

faculties displayed by Moses, and also his Egyptian cast of countenance, for Ramases II. was a typical

Egyptian in physical appearance and also a statesman of no mean order.

That Moses received an education as became. a member of the Royal household we have ample proof, and

that up to the age of forty years he followed the profession of a lawyer and priest to the Egyptian court under

the Pharaoh Rameses II. there seems to be little doubt. During this period of his life we know but very little,

and it would avail us nought to know more. His great work as far as the world is concerned commenced with

the departure of the Israelites from Egypt, and to fully understand the tremendous task which Moses

accomplished we must glance backward from this period about 650 years. Hammurapi ascended the throne

of Babylonia in 2,123 B.C. All those who have read anything about this powerful and influential monarch

know of his great reforms in organising and establishing an empire which led the world for a .period in art

and commerce. One great feature of the reform of Hammurapi's regime was the expulsion from his territory

of the savage nomad tribes who had come in from the desert region and overrun the cultivated and civilised

city areas. Whether the Patriarch Abraham was classed in this category I leave you to draw your own

conclusions. Suffice it to say that it was at this time that Abraham left Ur, in Babylonia, and, crossing the

Syro-Arabian desert, settled in Canaan. A few years after this, so we read in the 12th chapter of the Book of

Genesis, Abraham was forced by famine to go down to Egypt, where for a considerable time he farmed with

great financial success. We then read in verse 20 of the same chapter: "And Pharaoh commanded his men

concerning him: and they sent him away, and his wife and all that he had." To use our own term, "Abraham

was deported." This is the first record that we have concerning the direct line of ancestry of the Israelites

whom Moses led out of Egypt. From Abraham the rest of the story is familiar to all. Abraham was, of course,

the grandfather of Jacob whose son Joseph was sold by his brothers to the traders of a passing caravan and

taken into Egypt. The deceiving of Jacob by his sons with the tale of the blood on Joseph's coat would, of

course, not bear investigation in these times. The coat would be sent to a chemist's laboratory and the blood

stains tested to find out whether they were from a beast or a human being, and the perpetrators of the crime

brought within the arm of the law. It is curious to remember that the credulity of Jacob in believing the tale,

and not instituting a search for the recovery of Joseph before he had time to become established in Egypt,

was one of the main contributing factors in laying the foundation of the Hebrew nation, for had not Joseph

been in an influential position in Egypt the remainder of his tribe would not likely have been allowed to have

become a settled community long enough in Egypt for Moses to have been born there, and without Moses

the Hebrews would never have been anything but wandering tribes of half-civilised bedouins, although

during the reign of Khyan, which lasted from 1777 to 1728 B.C., the wandering tribes were allowed to settle

in Egypt because at this time Khyan, who was also of Asiatic origin himself, had obtained possession of the

whole country. Khyan was the greatest of the Shepherd Kings, or Hyksos. The Hyksos were the dreaded

enemies of the Egyptians, and for

over two hundred years, from 1788

to 1580 B.C., completely subdued

the Egyptians and overran their

country. Winwood Rude, in his

"Martyrdom of Man," gives us a

brief description of the Hyksos. He

says: "Those bearded men inflicted

on Egypt long years of dreadful

disaster and disgrace. They were

bedouins of the Arabian Peninsula; a

pastoral race who wandered

eternally in a burning land, each

tribe or clan within an orbit of its

own. When they met they fought, the women uttering savage cries, and cursing their husbands if they

retreated from the foe. Accustomed to struggle to death for a handful of withered grass, or for a little muddy

water at the bottom of a well, what a rich harvest must Egypt have appeared to them! In order to obtain it

.they were able to suspend all feuds, to take an oath of alliance, and to unite in. a single horde. They

descended, upon their prey and seized it at the first swoop. There does not appear to have been oven one

great battle, and this can be explained if, as is probable enough, the Egyptian before that invasion had never

seen a horse."

In our own times we have had experience of how deeply seated is the feeling of national hatred, and the

memory of the Hyksos regime would no doubt be kept alive in the minds of the Egyptians by the teaching of

their history, and the presence of the Israelites would keep revived the old time ill-feeling, being as they were

a tribe of this Hyksos race. Notwithstanding any justification for the oppression of the Israelites by the

Egyptians, their lot in Egypt was certainly an unenviable one. They were forced to work in the fields and at

brickmaking by overseers who did not hesitate to use the lash. Their daughters were carried off before their

eyes with struggling arms and streaming hair to the harems. Their male children were killed as soon as they

were born by the King's officer, who stood at the door of the confinement chamber in readiness. No wonder

the heart of Moses was moved to see his kinsfolk in such a plight, and from early manhood he seems to have

cherished the desire to emancipate them. Then one day the climax arrived: he come across an Egyptian

overseer striking an overwrought Israelite workman. Moses' anger arose and took control of him, and he

there and then killed the oppressor. The only witnesses to the murder were the two Hebrews, and Moses felt

quite sure that the deed would be kept secret. One can imagine his surprise two days afterwards when, as he

was separating two quarrelling Hebrews, to hear one of them say: "Who made thee a prince and a judge over

us? Intendest thou to kill me, as thou killedst the Egyptian? " Here we get a glimpse of the type of character

of the people with whom Moses had to deal. Moses realised that the truth was out, that his career as a lawyer

and priest to the Egyptian court was finished, and that if he remained in Egypt, arrest and punishment, which

no doubt meant death, were inevitable. He took the only course open to him and fled the country. He went to

the land occupied by the Midianites, who were also descendants, like himself, of Abraham. Moses was now

forty years of age, and not married. He received employment as a farm labourer and shepherd; and, what

seems very natural in the circumstances, he married his employer's daughter. The little story of how he

stopped at the well and took the part of the girls when they brought the sheep to water and were treated in a

very ungallant manner by the country youths who had evidently left all their manners at home, is so very

natural indeed, that it could easily take place in any country district at the present time. Now consider for a

moment what this change of the whole course of his life meant to Moses. For twenty-five years he had led an

active professional life, and he was now in the prime of life, suddenly placed into an occupation and sur-

roundings for which he had little or no training, but we hear nothing of complaint. Let us picture to ourselves

the place where Moses tended the sheep for his father-in-law—that is, on the peninsula of Sinai. One writer

has described it thus: "The peninsula of Sinai lies clasped between two arms of the Red Sea. It is a

wilderness of mountains covered with a thin transparent coating of vegetation which serves as pasture to the

Bedouin fleas. There is one spot only—the oasis of Feiran—whore the traveller can tread on black, soft

earth, and hear the warbling of birds among the trees which stand so thickly together that he is obliged, as he

walks, to part the branches from his face. Among the hills which crown the high plateau there is one which at

that time was called the Mount of God. It was holy ground to the Egyptians, and also to the Arabs, who

ascended it as pilgrims, and drew off their sandals when they reached the top. Nor is it strange that Sinai

should have excited reverence and dread; it is indeed a weird and awful land. Vast and stern stand the

mountains with their five granite peaks pointing to the sky; avalanches, like those of the Alps, but of sand,

not of snow, rush down their naked sides with a clear and tinkling sound resembling convent bells; a peculiar

property resides in the air; the human voice can be heard at surprising distance, and swells out into a re-

verberating roar, and sometimes there rises from among the hills a dull booming like the distant firing of

heavy guns." Imagine, then, what the feelings of Moses must have been when, from his active professional

life, he was suddenly placed amid such surroundings. Any but one constituted as Moses was would have

been driven insane by the silence and uncanny loneliness of the place. Moses had time here to reflect while

at his work, and the vision of his enslaved brethren in Egypt was ever foremost in his mind, and the desire

and determination to free them from the Egyptian yoke grew and matured. At last the opportunity came, and

Moses took it. Rameses U. died, and Meneptah, his son, ruled in his stead. Rameses II. was a man of strong

character, although harsh in his treatment of his subjects, but his son Meneptah was proud, vain, and selfish,

and consequently the lot of the Israelites was worse than ever. Moses returned to Egypt, determined to

deliver his people from their miserable conditions and take them back and establish them in Canaan which to

them was the "land of promise,", and although he did not live to see his plans fulfilled in a manner which he

desired, his display of true leadership has never been equalled and his statesmanship has never been excelled

in the annals of history. We need not go into a detailed description of the exodus of the Israelites from Egypt.

The plagues which befell the Egyptians were the usual ones to which the land was periodically subject, and

continues so to be to this day. There is no need whatever to introduce the supernatural into these happenings.

By so doing we lose the thread of truth and envelop ourselves in mystery by exchanging the substance for the

shadow. Suffice it to say that Moses caused the Israelites to rebel against the Egyptian oppression, and led

them out of the country. I am sure that he had just as much difficulty in arousing and convincing the

Israelites that they should follow his leadership as he did in persuading Meneptah to release them.

(To be Continued next month.)

————————

The attention of brethren about to visit England is called to W. Bro. C. R. Rendle's letter, published in our

Correspondence columns, regarding the Overseas Lodge, No. 4030, London.

At a recent meeting of Hawera Lodge, No. 34, many veterans were present. One brother had 56 years'

Masonic service to his credit, two 51 years, two 50 years, one 44 years, and one with 41 years. Surely a

record of its kind.

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

Poetry.

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

THE LITTLE LODGE OF LONG AGO.

—————

The little Lodge of long ago—

It wasn't very much for show;

Men met above the village store,

And cotton more than satin wore,

And sometimes stumbled on a word,

But no one cared, or no one heard-

Then tin reflectors threw the light

Of kerosene across the night,

And down the highway served to call

The faithful to Masonic Hall.

It wasn't very much, I know,

The little Lodge of long ago.

But, men who meet in finer halls,

Forgive me if the mind recalls

With love, not laughter, doors of pine,

And smoky lamps that dimly shine,

Regalia tarnished, garments frayed,

Or cheaply bought or simply made,

And floors uncarpeted, and men

Whose grammar falters now and then—

For Craft, or Creed, or God Himself,

Is not a book upon a shelf:

They have a splendour that will touch

A Lodge that isn't very much.

It wasn't very much—and yet

This made it great: there Masons met,

And, if a handful or a host,

That always matters, matters most.

The beauty of the meeting hour

Is not a thing of robe or flow 'r,

However beautiful they seem:

The greatest beauty is the gleam

Of sympathy in honest eyes.

A Lodge is not a thing of size,

It is a thing of brotherhood,

And that alone can make it good.

—Douglas Malloch, in 'Masonic News."

————————

SERVICE FOR NATIVE LAND.

———<>———

Who serves his country best?

Not he who, for a brief and stormy space,

Leads forth her armies to the fierce affray.

Short is the time of turmoil and unrest,

Long years of peace succeed it and replace;

There is a better way.

Who serves his country best?

Not he who guides her Senates in debate,

And makes the laws which are her prop and stay;

Not he who wears the poet's purple vest,

And sings her songs of love and grief and fate;

There is a better way.

He serves his country best

Who joins the tide that lifts her nobly on;

For speech has myriad tongues for every day,

And Song but one; and law within the breast

Is stronger than the graven law on stone;

There is a better way.

He serves his country best

Who lives pure life, and doeth righteous deed,

And walks straight paths, however others stray,

And leaves his sons, as uttermost bequest,

A stainless record which all men may read;

This is the better way.

No drop but serves the slowly lifting tide,

No dew but has an errand to some flower,

No smallest star but sheds some helpful ray,

And man by man, each giving to the Test,

Makes the firm bulwark of the country's power;

There is no better way.

—Anon.

————————

WHAT HAVE YOU DONE?

———<>———

The day is short, the night will come,

Then you'll be asked "What have you done

As you trod your way towards the setting sun?

"Did you heed the cry of the man opprest,

The wail of the child at its mother's breast,

The woman whose soul was sore distressed?

"Did the ragged boy with appealing eye,

The widow whose garments caused you to sigh,

Loosen your purse as you passed by?"

Then the maid who was fighting the world alone,

Fell and arose and tried to atone:

What was your offer, "Bread or a stone?"

You're a Mason, you say, and did your best,

Your conscience was clear as you sank to rest.

God bless you and keep you. Few stand the test.

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

FREEMASONRY AND UNIVERSALITY.

———<>———

(By Sir Alfred Robbins.)

—————

Midway in the reign of England's George II. an enthusiastic body of Durham Freemasons, after a new Master

had been placed in the Lodge chair, "went in Procession, adorn't with their proper Jewels, and at the Cross

drank a Health to the King and the Craft, and Universal Lodge."

On August 8, 1925, nearly two centuries later, the largest number of English Masons ever assembled at a

festal gathering met at lunch in London, to a total of 7,554, under the presidency of their Grand Master,

H.R.H. the Duke of Connaught, uncle of King George V.; and after once more accepting the time-honoured

toast of the King and the Craft, celebrated a further great stride toward accomplishing in spirit that

"Universal Lodge which has been the dream of earnest Freemasons all the world over since the very earliest

times.

It is true that never more keenly than now has there been perceived the impossibility of founding a world's

Grand Lodge. Not only considerations of time and space, but of national tradition and patriotic pride, will

always stand in the way. There is, however, a steadily and even rapidly progressing desire among Masons,

and especially English-speaking Masons, to come to a strict agreement respecting their aims and the best

methods for attaining them, and for so promoting a greater unity of feeling by more free, full, and frequent

intercourse as to prevent friction arising from overlapping of boundaries and trespassing on the territory of

other sovereign grand jurisdictions, and to promote a more harmonious feeling among all.

This is why the special festival in London, organised by the United Grand Lodge of England in support of

the Masonic Peace Memorial scheme, initiated by the Duke of Connaught himself, though symbolising in

most striking fashion the Masonic as well as the civic unity of the British Empire, has evoked sympathetic

admiration from English-speaking Masons throughout the universe.

This British Masonic unity is not of the body, but of the spirit. There are not only independent Grand Lodges

in England, Ireland, and Scotland, each having Lodges working under its banner in all parts of the world, but

in the several States of Canada and Australia as well as in New Zealand. But what has afforded marked

gratification to the mother Grand Lodge in London is the fact that certain sovereign Grand Lodges in the

dominions have expressed a special desire to be associated with what is generally known as the Masonic

Million Memorial scheme—more popularly as "the M.M.M. "—in testimony of their appreciation of an

effort displaying the essential unity of not only the British Empire, but English Freemasonry. From the

parent have gone forth these sturdy children to the uttermost parts of the world who, though setting up homes

of their own, continue to feel and to display a love for the Motherland which nothing can destroy.

Most American Masons, being citizens of a vast self-contained country, may consider themselves freed by

their geographical position from the chance of having children of this kind scattered abroad; but they do not

realise the process of evolution that is going on, and is gradually giving American Masonry a foothold not

only on the southern portion of their own hemisphere, but in Asia and even, though as yet less directly, in

Europe itself.

The Grand Master of Massachusetts has just returned from a 20,000-mile visitation to Lodges under the

obedience of that jurisdiction, not only in the Canal Zone, but in Chile. While on the Pacific coast, this

distinguished Freemason could have crossed to China, and found there a Massachusetts Lodge; and

American Masonry is thus spreading directly its influence to lands over which the Stars and Stripes do not

float, but in which the principles that flourish under "Old Glory" can be promulgated with beneficent result.

Indirectly, and mainly as a consequence of the Great War, American Masonry, through the instrumentality of

the Grand Lodge of New York, is penetrating the east and south-east of Europe. Within the past four years

leading representatives of that Grand Lodge have visited Finland, now freed from Russian rule, as well as

certain Balkan States, liberated from Austria, and have assisted to found Masonic Lodges.

These will soon be strong enough to go on their way unaided; but it can be accepted as assured that they will

never forget the gratitude they owe to the New York brethren for the promptitude with which their Masonic

needs, in a translation period of storm and stress, were promptly perceived and as promptly satisfied.

With this increase of external effort and influence, American Freemasonry, like English, Irish, and Scotch,

has to deal with the growing mass of international problems, demanding the exercise of a world-wide system

of Masonic diplomacy. The most skilled intellects in all these grand jurisdictions are more and more

devoting themselves to the solutions of these problems. They deal with questions of vital import as well as of

frontier.

Every English-speaking Grand -Lodge insists, as a condition of recognition of any other sovereign

jurisdiction, that its members shall declare their belief in a Supreme Being, who not only created, but

continues to control, the world through an abiding emanation of His will and word.

Virtually nine-tenths of those throughout the world who claim to be Freemasons give ready assent to this

proposition; and most Masonic diplomatic difficulties spring from the other tenth. England for fifty years has

definitely cut herself adrift from the Grand Orient of France—the most powerful of the three grand

jurisdictions in that country—because of its resolute anti-theistic policy.

New York very recently has had to do the like because of the Grand Orient's invasion of her territory by

setting up therein Lodges of the French Obedience. This latter is a difficulty, in the case of Belgium as well

as of France, against which the United Grand Lodge of England has perpetually to be on its guard.

But American and English Freemasons alike increasingly understand each other, and work together in the

assurance, to quote the words of the very earliest authorised exponent of "the Antient Charges" the charter of

the Craft, that "Masonry is the centre of union between good men and true, and the happy means of

conciliating friendship amongst those who must otherwise have remained at a perpetual distance."—The

"Christian Science Monitor."

————————

MASONIC INTEREST PROMOTED.

———<>———

The man who attends Lodge only occasionally, and who then makes no attempt to gain from the work of a

new idea, is cheating himself; while the sincere Mason who looks for hidden meanings, searches for

concealed truths, seeks for obscure lessons, will find them all, and Lodge attendance to him will be a

stimulating and inspiring experience. His interest in Masonry will grow greater, instead of lessening with the

passage of time; and to him the ritual will never become an antiquated formula—to him Masonry will mean

much more than the wearing of an emblem and a potential source of benefits to himself or to his family.

Masonry always has been, and must continue to be, the most powerful force opposing such things, and the

Mason who, at the call of his leaders, does not rally to carry on this splendid work is unworthy to wear the

apron of the worker. He forgets that he has been directed to consecrate a considerable portion of his time to

the service of God, and that by fighting the evils mentioned he is certainly rendering such service.—G. M.

Butler, in the "New England Craftsman."

————————

WAS MAHOMMED A MASON?

———<>———

(By Bro. W. England, Rotorua, N.Z.)

I want to guide your thoughts into a channel which I have frequently traversed mentally when sitting quietly

by my fireside meditating on things Masonic. My name is on the rolls of three different Lodges of

Research—one has issued transactions for thirty years or more; another has just held its 155th meeting, while

the third has eight annual volumes to its credit. There must be dozens of similar Lodges working in other

centres, yet I have never heard, up to the present, that any one of them has successfully tackled that all-

absorbing problem—the antiquity or otherwise of our Order; there has been no conclusive demonstration that

Freemasonry existed at a much earlier period than the 17th century.

Almost the first point on which the newly-initiated brother confidently expects to receive definite

information is this vary matter of Antiquity, and naturally he feels disappointed when he receives evasive

answers, or (if "evasive" is too strong a word to use in this connection, then) inconclusive replies to his

queries. This is especially so when he remembers what he was told at his investiture, and again in the lecture

on the 1st T.B., and he must think (even if the thought is unexpressed) that some lucid explanation is justly

his due.

As I ponder I often ask myself why all these Research Societies are not able to supply a definite answer.

Why, after all the years they have been at work, is the Antiquity quest still a 'quest"? All sorts of reasons are

alleged for the lack of this information, but the general one is the want of written evidence prior to, say, the

accepted date of the Regius MS.

When a crime is being traced the Criminal Investigation Department deputes an expert to take charge of the

work of unravelling the mystery. He and the assistants under him encircle the whole field of operations, and

examine critically every clue—likely or unlikely—till the scope of the inquiry is narrowed within limits, and

eventually the culprit feels the heavy hand of the law laid upon his shoulder. Each member of the force is

working in co-ordination with his fellows, and all work according to the plan and direction of their "Head."

And this method could, I think, he followed out by the Lodges of Research, banded and moving in harmony

with a concerted plan of campaign for the purpose of running their "quarry' to earth.

I suppose that every known piece of writing having the least bearing upon the age of Masonry has been

scrutinised and minutely examined with the sole result that wo stand "pat," as it were, and no one can answer

"yea" or "nay" with any confidence when confronted with the question, "Was Freemasonry in existence

before the Sixteen hundreds?" But are there no other avenues through which enlightenment many be

received? I think so, and these thoughts I am going to place before you.

Every brother who has clone any (Masonic) reading at all must have been impressed with the (seemingly)

circumstantial statements printed every now and again, proving beyond question that Masonry is no new

organisation, but one of respectable age and standing, and if each of these clues were followed up and

thoroughly sifted the indecision regarding the genesis of our Order would be laid to rest once and for all. The

vital part of the whole thing is, of course, that the statements are true in every particular, and here we reach

an alternative that either the stories told are stamped with the Hall Mark of Veracity, or else there is a band

of Munchausens at work deliberately deluding the brotherhood—and that is almost unthinkable.

There are many stories extant: there is the tale of the New Zealanders, who hold a Lodge in Jerusalem, at

which an Arab proved his right to admission, and, in fact occupied one of the posts of duty. He may have

been initiated in modern Lodge working somewhere in the E., but, again, he may not have. If not in any

known Lodge working under recognised Constitutions, then where?

In India, an Afghan knocked at the door of a. Lodge then assembled, and was admitted. I think I am right in

adding that the visitor was not greatly impressed with our knowledge of advanced Masonry. But that is

immaterial when weighed against the demand to know how and in what manner he gained the necessary

information and practice that enabled him to walk right in to an English Lodge of Masons. An interesting

question.

Then there is the story of the ship-wrecked sailors, one of whom was a M.M. The ship went down off the

east coast of Africa. This man used his Masonic knowledge, and was escorted across the Continent in grand

style by the native tribes to Morocco. There he obtained passage to Gibraltar, and his troubles were over

when he reached the brothers stationed on that rock fortress. How did the "savages" of Africa know all about

the signs and tokens, and what they demanded in the way of help. Interesting again, especially when we call

to mind the oft-repeated assertions of Bro. Dr. Churchward that the interior of the Dark Continent was the

cradle of Masonry.

Space will not permit me to analyse each and every tale told, but to demonstrate my idea how a satisfactory

solution could be reached, let me quote in full the paragraph that was printed in the ''N.S.W. Freemason," on

page 265 of the May issue—"Arabs and Masonry" is the heading:—"A few years ago Captain de

Corvington, of the British Intelligence Service, a member of an English Lodge, stated in an article which

appeared in the "Trestle Board" of San Francisco, that there are documents in the archives of the City of

Mecca, and with which he had become familiar in the course of his official duties during the late war, which

demonstrates that every Arabian ruler since the year 632 A.D., the date of the death of Mohammed, had been

a Master Mason, and that nearly all the influential Moslems are also members of the Craft."

The above is a definite statement—names and dates and places being given, and consequently is a "clue" that

should be easy of investigation if the work could be placed in the hands of a competent brother with a corps

of assistants (Masons) to whom the language and customs of the Arabs would present no difficulty. How

would the C.I.D. proceed if they held such a definite clue? They would first establish the credentials of the

narrator: Was he a captain in the British Service, as alleged? Was he ever in Mecca on duty, and how did he

gain access to the archives of the City? Was he a Mason, and competent to form a reliable estimate of the

Masonic value of the documents shown him? These preliminaries would clear the ground for the absolutely

necessary step of obtaining a sight of the ancient papers, and of taking till precautions to see that they are not

modern forgeries. If the Moslems are Masons, as claimed, then they would surely have no qualms in

enlightening a properly accredited brother asking proof that Mahommed was a Master Mason as long ago as

the 7th Century. Could they produce on demand evidence that they had an M.M. among their rulers in 632?

Let me premise an affirmative result to that properly conducted inquiry, and where are we? Why, in a

position at once to boldly affirm that we belong to a society that was in existence as long ago as 632 AD.,

with the probability of being able to obtain additional evidence to connect the Arabs with the Dionysian

artificers, and through them with the builders of K.S.T.

Could the energy of the various Research Lodges, and the money spent by them in other directions, be

concentrated on a solution of even the foregoing story, then 'some definite and appreciable advance in

Masonic research would result. Other questions that now loom up large would then assume their rightful

position in the scale of importance if we could with certainty claim an unbroken continuity of thirteen

hundred years.—"N.S.W. Freemason."

————————

THE DEVIL AND THE CRAFT.

———<>———

Bro. A. S. MacBride, in his work on "Speculative Masonry," tells a story in connection with the supposed

Satanic origin of Freemasonry, which may be new to some of our readers:—

"The 'old black one' was supposed-to be present at every Masonic meeting, and a story is told that not many

years ago, in the parish of Carsphairn, in Galloway, an old woman interviewed the Master of the Ledge

there, one evening as follows:—`The Masons are met the nicht?' -`Aye.1

ye ken my wab was stolen last .Week?"Aye, Janet, but what business has that wi' the Mason ineetia'r _`Oh,

ye ken ye'll be raisin' the deil, and I wad jest like ye to ask him, sin' he's here at onyrate, wha:stole the wab?'

'Oh, aye, Janet? jist you gang awe', and we'll see what we can dae.' Next day, when Janet called upon the

Master, he told her that 'the deil' had not exactly communicated the name of the thief, but he had mentioned

that if the 'web' was not returned 'before Thursday next' the house of the guilty person would fall upon him in

the night-time, and the whole family would be killed. This, he said, was a great secret, and he strictly forbade

her communicating it to more than one person. The secret was speedily imparted to Janet's next-door

neighbour, with many injunctions not to let it go any further. As a matter of course, it was known to the

whole parish before night. On the third morning thereafter Janet's wab was found lying at her door, with a

part, which had been cut off, attached to the main body with pins."

————————

WHAT IS TRUE PATRIOTISM?

———<>———

SIBBOLETHS v. SHIBBOLETHS.

—————

Bro. the Rev. W. H. Macdiarmid, preaching at a Masonic Service at Stonefield Parish Church, from the text

"Then said they unto him, Say now Shibboleth, and he said Sibboleth," said this was the test that Jephthah

employed in order to distinguish the men of Ephraim from the rest of Israel. It was like as if he had asked

them to say Shtream and they said Stream, for Sibboleth means Stream. Each district had its own dialect.

Thus an Englishman could not pronounce Auchternmehty. But in many provinces of life they also failed to

stand the test. They came near it, but there was a falling short. For example; Britannnia brought them down

to the ford and asked them to say Patriotism; and they answered Party. As Masons they loved their country,

but they were sometimes apt to think that the love of party was the same as love of country. It was not. It had

some resemblances. The policy of a party did to some extent voice the longings and aspirations of the

country; and the party's history and ideals had strong and noble attractions. But party was always sectional

and divisive, and they must cultivate the wider view. Again, as Masons, Britannia asked them to say

Practice, and they lisped Profession. Freemasonry was a noble profession, with its teaching of every moral

and social virtue, of science, equility, fraternity, unselfishness and love. Profession, however, must never

stop short of practice. They must cultivate knowledge and all charitableness. To enable them to do this and

attain the ideal they were next called upon to say Religion, but they too often answered Respectability. Mere

respectability or morality was not enough. Freemasons should be not only moral but religious men. To attain

to that degree they were in the last place asked to say Church, and they answered Lodge. The teaching of the

Church and the Lodge was very similar, but not identical. Freemasonry had to cater for many creeds and

classes. In closing, Bro. Macdiarmid appealed to all present never to stop short at any Sibboleth, but go on to

the smooth, full-toned Shibboleth, and they would pass every test.

————————

SOUTHLAND NOTES.

———<>———

The opening of the new Temple, Forth Street, Invercargill, on 23rd February, was indeed a brilliant function.

The meeting was truly representative of the Southland Province, about 350 brethren signing the attendance

sheets. R.W. Bro. E. C. Smith, Prov. G.M., occupied the chair, and, assisted by the Worshipful Masters of

the Invercargill Lodges, opened in the three degrees to receive the Dep. G.M., R.W. Bro. Geo. Russell, in

order to conduct the ceremony of opening, at the conclusion of which a splendid banquet was held in the

refectory.

The last meeting in the old hall was conducted by Lodge St. John, No. 94. It was indeed a happy thought

which prompted the Lodge to entrust the ceremonial of the evening—the 3rd Degree—to the Past Masters,

under the control of W. Bro. F. Bonifant as Acting Worshipful Master.

The banquet in connection with the opening of the new Temple was indeed a splendid effort, by the

Combined Social Committee.

The new Temple is indeed a magnificent structure, far in advance of anything at present in existence in the

Dominion. In the words of the ritual, it may justly be claimed to be : "Perfect in all its parts and honourable

to the builder."

The Annual Communication of the Supreme Grand Royal Arch Chapters of N.Z. was held at Invercargill on

24th February, in the presence of a large gathering of Companions from all parts of New Zealand. The

ceremony was conducted by M. Ex. Comp. Geo. Russell, Grand Z.

The address from the chair by the newly-installed Grand Z., M. Ex. Comp. T. M. Rankin, was a masterly

effort. Capitular Freemasonry may well be proud of the Companion placed at its head for the next twelve

months.

R.E. Comp. A. Lett Hoyles was invested as Grand Supt. of the Southland District at the recent Grand

Chapter Communication.

The annual installation of the Murihiku Rose Croix Chapter was conducted on 25th February by E. and P.

Bro. T. M. Rankin, P.M.W.S. This meeting, which was held in the new Temple was well attended by

members and also a good number of visitors from the North Island. E. and P. Bro. Sydney Smith was

enthroned M.W.S.

Several new features in connection with the fittings of the new Temple are worthy of mention. An

electrically lighted "setting sun" over the Senior Warden's chair is an effective innovation when closing the

Lodge in the 1st Degree. Four small electric lights at the respective corners of the pavement will be of

valuable assistance when working the third degree. Likewise, the new system of displaying the emblems,

which is worked from the secretary's desk.

There was a good attendance at the Annual Installation of Lodge Tuatapere, No. 210, on 3rd March. The

ceremony was conducted by V.W. Bro. A. Derbie, Assist. Prov. G.M., assisted by G.L. officers and W.M.'s

of sister Lodges. R.W. Bro. E. C. Smith, Prov. G.M. of Southland, was also present.

The Installation meeting this year was the first conducted by Lodge Tuatapere in their new Temple, which is

indeed a magnificent home for this growing Lodge. Its members are to be congratulated on their fine

achievement.

The March meeting of Lodge Southern Cross, No. 9, the first in the new Temple, was conducted by' the Past

Masters. R.W. Bro. Wm. Smith, P.D.G.M. occupied the chair and conducted the ceremony of the 3rd

Degree, which proved a big night for the P.M.'s of the Lodge.

Southern Cross Royal Arch Chapter, No. 3, held their March meeting on the 24th of the month, when the

degree of Ex Master was worked.

Annual Installation of Lodge Wairaki, No. 145, was held on March 26th.

E. and P. Bro. J. J. Griffiths was in good fettle when proposing the toast of the "Visitors" at the recent Rose

Croix Installation.

The Wor. Master and officers of Lodge Switzers pay an official visit to Lodge Harvey (Gore) for the purpose

of working a degree.

A distressing accident occurred on the North Road, Invercargill, on the evening of 8th March, when Bro.

Witty, a member of Lodge St. John, 94, was knocked over by a motor-car and killed.

Lodge Southland, No. 273, meet in future on the second Friday of the month.

Congratulations to the Directors on their fine effort in connection with the new Temple.

————————

OTAGO COMMENTS.

———<>———

Bro. Rev. J. M. Beattie, who has removed to Gore, will be much missed from his Mother Lodge Hiram, No.

46. where he had been a most useful member.

In obedience to time honoured custom, Lodge Ionic, No. 191, paid the return visit to Christchurch. They

were simply overwhelmed with the great kindness of Ionic, No. 212, brethren, who were untiring in their

efforts of goodwill to the visitors. Happy memories were revived, old friendships were strengthened and new

ones begun.

The Ionic, No. 191, brethren were called together in the Master's room in Christchurch, and a surprise was

sprang on W. Bro. Bridgman, to whom the W.M. presented a walking stick in appreciation of services

rendered. Thus eloquently did the brethren say, we will support you in all your laudable undertakings; and

the recipient gave grateful thanks.

United Forces Lodge, No. 245, Christchurch, visited The Service Lodge, No. 237, and conducted the

ceremony of the 3rd Degree in true Masonic dignity and spirit, and with the attention to detail that ensured

an impressive rendering.

Dunedin brethren and the Lodge of Otago, No. 7, in particular, were most pleased to see R.W. Bro. C. J.

Ronaldson (Christchurch), who found time to visit his mother Lodge after eighteen years' absence.

The N.Z. and S.S. Exhibition attracted many members of the Craft among its visitors, and nearly every

Lodge has been cheered by the presence of those whom they had not been privileged to meet for many years.

Many a hearty grip brought back treasured memories. The Exhibition period has been one of much stimulus

to the local Lodges.

A note of sadness was general when Bro. Jack, of Whangarei, a delegate to the Methodist Conference and to

the Harbour Board's Conference, expired very suddenly. A Masonic service was attended by many visitors

and others. Regret was expressed that a life so useful had terminated thus early. In bowing to the will of the

G.A., much esteem of our deceased Bro. was expressed, and sympathy was accorded those who mourn his

loss.

The Prov. G.M. had a most successful Otago Central trip in good weather. R.W. Bro. Lischner was

accompanied by R.W. Bro. G. Russell, Dep.G.M., and a large company of G.L. officers. Though every

moment was fully occupied, the time was all too short for those who were privileged to make the trip.

Memories of the late R.W. Bro. A. Fieldwick are revived by the somewhat sudden death of Mrs. Fieldwick

recently. The sympathies of the brethren go out to her family in their time of trouble.

Bro. A. Jordan, of a Wolverhampton Lodge, has put Dunedin brethren under a deep debt of gratitude to him.

He freely laid his great musical gifts upon the altar of service and justly earned the hearty good wishes

tendered to him by the Lodge of Otago, No. 7, on the termination of his engagement with the N.Z. and S.S.

Exhibition.

————————

NORTH CANTERBURY NOTES.

———<>———

The Cheviot and Kaikoura installations were well attended. V.W. Dm. Du Few, Dep. Prov. G.M., and his

officers did splendid work at each function, and although they travelled a long journey they met the usual

lavish hospitality at cheery Cheviot and hospitable Kaikoura, which fully compensated for the trip so far

from home. Two of the city's leading musical and elocutionary artists, W. Bros. E. Lawn and Percy Harris,

attended Cheviot and Kaikoura and provided an entertaining treat, which was greatly appreciated.

W. Bro. Saundercock and a good number of brethren attended the Cheviot and Kaikoura installation.

The "Flying Squadron." from Acacia, did the round trip, accompanied by the W.M., W. Bro. Billens, and

Bro. Fred Keppler, J.W.

Much regret is felt in North Canterbury at the continued in disposition of the Prov. G.M., W. Bro. Wm.

McBride, and it is hoped that he will soon be in good health again.

Acacia went to the Amberley installation in full force to do honour to an ex-Acacia Bro., W. Bro. Lewis,

who is the newly installed Worshipful Master.

W. Bro. Andrew Black, of Acacia, has been a Mason for forty years, and is going stronger than ever. His

great energy and love of the craft are a fine example for the younger members of the Lodge.

The annual gathering of. "The Big Four" will be held in Acacia this year, and W. Bro. Saundercock is

leaving no stone unturned to make it an educational function. More details will be available later.

W. Bm. Eric Flower, the newly installed W.M. of Kaikoura, and his officers, will visit Acacia shortly and do

some work, which speaks well for the new W.M. and his officers, who are out to give K.K. a good boost up

this year.

W. Bro. Alex. Murray, W.M. of Cheviot Lodge, intends paying as many visits as possible this year and with

youth on his side, Cheviot should be in for a profitable year.

W. Bro. Alex. Boyd. the Kaikoura veteran, is still very active and can hold his own on any work with great

credit to himself and his Lodge.

Reports.

It is requested that Correspondents will be good enough to limit the length of their reports by making them as concise

and brief as possible. The Editor reserves the right to condense and shorten overlong reports.

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

CRAFT LODGES.

———<>———

SOUTHLAND.

Southern Cross, No. 9.—The monthly meeting was held on 4th March in the presence of a good attendance

of members and visitors. W. Bro. Wm. Watson occupied the chair and dealt with the routine business. The

P.Ms. were entrusted with the raising of the candidates to mark our entry to the new Temple. Chairs were

occupied as follows:—W.M., R.W. Bro. Wm. Smith, P.D.G.M.; I.P.M., R.W. Bro. W. A. Stout,

P.Prov.G.M.; S.W., W. Bro. Cheyne, J.W., W. Bro. Critchfield; S.D., W. Bro. Ferrara; J.D., I. Bro.

Glancefield; LG., W. Bro. I. Copeland. Charges were given by the following:— R.W. Bro. Stout, R.W. Bro.

Steans, W. Bro. Robinson, and W. Bro. Glancefield. The usual social gathering was held at the close of the

meeting.—[Lodge Correspondent.]

————

Fortitude, No. 64.—The regular meeting held on 10th March was very well attended, a record number of W.

brethren being present. The work was raising two brethren to the high and sublime degree of M.Ms. The Ob.,

given by the W.M. (W. Bro. Fyfe); Ex., W. Bro. J. Walker; Ss., W. Bro. Parker; W.Ts., W. Bro. E.

Bradshaw; Final Ch., W. Bro. G. Applegarth. Bibles were presented to the newly raised brethren, and patent

of office as G.S. to W. Bro. Parker. Six persons were balloted for and, all being clear, duly elected. A

pleasant hour was spent in the refectory a the close of the meeting.—[Lodge Correspondent.]

————

St. John, No. 94.—The last meeting held in the old Temple was conducted by Lodge St. John on the 18th

February in the presence of a splendid gathering of members strongly reinforced by a large number of

visitors. Bro. F. Pedler, W.M., occupied the chair and dealt with the routine business. The ceremonial work,

that of raising several F.Cs. to the Third Degree, was entrusted to the P.Ms., who carried out their duties in a

dignified fashion, proving in no uncertain manner that they still retain a firm grip of the work. The main part

fell on the shoulders of W. Bro. Bonifant as W.M., and W. Bro. Chas. Wilson as S.D. The other chairs were

occupied as follows:—S.W., W. Bro. Lepscombe J.W., W. Bro. Munson; J.D., W. Bro. C. H. Poole; I.G., W.

Bro. Ed. Jackson; D.C., W. Bro. Geo. Curie. Charges were given as follows:—Ex., R.W. Bro. Rankin;

T.Hist., W. Bro. Curle; Ss., W. Bro. Poole; W.Ts., W. Bro. Fraser; L. of M.M., W. Bro. Manson; Final, W.

Bro. Bonifant. After the Lodge was closed all adjourned to the refectory, and spent a most enjoyable hour

around the festive board.—[Lodge Correspondent.]

————

Victoria, No. 147.—The monthly meeting was held on 9th March., W. Bro. McEachran presiding over a

good attendance of members and visitors. The routine business being dealt with, a couple of candidates were

initiated into the M. of A.F. the work being conducted as follows:—Ob., W.M.; Ch.Ch., W. Bro.

Brokenshire; R. for Prep., W. Bro. G. Curle (Lodge St. John); W.Ts., W. Bro. Wilson; Final Ch., V.W. Bro.

A. Derbie, Assist.Prov.G.M. After the ceremony a very enjoyable hour was spent in the refectory.—[Lodge

Correspondent.]

————

Waihopai, No. 189.—The last meeting of their Lodge in the old hall at Gladstone was held on the 15th

February, W. Bro. Copland presiding over a good attendance of members. Several visitors also signed the

attendance book. The ceremonial work, that of initiation, was conducted by the W.M., assisted as follows:—

Ob., W.M.; Ss., W. Bro. Sydney Smith; W.Ts., W. Bro. Stobo; Ch.Ch., W. Bro. X. D. Campbell; R. for

Prep., W. Bro. A. Scott; Final Ch., W. Bro. Reed; 1st T.Bd., W. Bro: Sydney Smith. A very enjoyable hour

was spent around the festive board at the close of the meeting.—[Lodge Correspondent.]

————

Tuatapere, No. 210.—The installation meeting was held on 3rd March in the Masonic Temple, Tuatapere,

when V.W. Bro. Alex. Derbie, assisted by P.G.L. officers, installed Bro. Arthur Rillstone into the chair of

K.S. in a very pleasing and able manner. The W.Ts: of the Third, Second, and First Degrees were presented

by the W.Ms. of Lodges Wallace, Orepuki, and Aparima respectively. The V.W. I.M. addressed the W.M.;

R.W. Bro. W. A. Stout invested Bro. P. Hamilton as S., and Bro. A. Walker as J.W., R.W. Bro. Wm. Smith

addressing them; R.W. Bro. T. M. Rankin invested Bro. Waddell, Chap.; W. Bro. Charlton, Treas.; Bro.

Wilson, Sec.; and W. Bro. Windelburn, D. of C.

Bro. Wm. Arthur, as JD., was invested by W: Bro.

Watson, of Lodge Southern Cross. Bro. Brookes

will be invested as S.D. upon his return to Lodge

from the hospital, where he is recovering from the

result of a nasty accident. We all hope for his early

and complete recovery. Bros. I.G. and Tyler J. A.

Harrell and H. Coombe were invested by W. Bro.

McEachran, of Lodge Victoria, No. 147. Bros. St.

3. Donaldson and F. Curow were invested by W.

Bro. Hansen, P.G.St.B. R.W. Bro. E. C. Smith,

Prov.G.M., addressed the brethren. W. Bro. G. H.

Stancombe, I.P.M., was presented with a P.M's

jewel by R.W. Bro. Smith, P.D.G.M., on behalf of

the members. W. Bro. G. E. Charlton, P.G.St.B.,

made an appeal on behalf of the W. and O. and

A.M. Fund. On rising to retire, the R.W. Bro. E. C.

Smith, Prov.G.M., congratulated the Lodge on the

new home they had recently built. Prior to the

Lodge closing the W.M. invited all to a banquet at

Pont's Hall, where an enjoyable hour was spent.—

[Lodge Correspondent.]

————

Southland, No. 273.—The first Craft Lodge

meeting in the new Temple was held by our Lodge

on 26th February, when W. Bro. Morrison, assisted

by his' officers, passed a couple of E.As. to the

Second Degree. The ceremony was conducted as

follows:—Ob., W.M.; Ss., W. Bro. Critchfield;

S.E. Ch., W. Bro. I. Copeland; 2nd T.Bd, W. Bro.

Agnew; Final Ch., W. Bro. Jos. Critchfield. A

social hour was spent in one of the supper rooms at

the close of the meeting. [Lodge Correspondent.]

—————————

OTAGO.

Otago, No. 7.—The regular meeting was held on

March 10, when one candidate was initiated. Two

propositions were made for membership. It was

decided to have .a contribution box in the

Lodgeroom each evening for donations to the W.

and O. and A.M. Fund. R.W. Bro. C. J. Ronaldson

(Christchurch), who was W.M. in 1890, was

welcomed by the W.M., and took part in the

ceremony of the evening. A most enjoyable time

was spent in the refectory with music, song, and

story. In responding to a toast in his honour, R.W.

Bro. Ronaldson made happy reference to the

earlier days of the Lodge, and to many brethren

who have since transferred to the G.L. above. Bro.

Arthur Jordan was specially thanked for his

goodness to this Lodge in particular, and H.G.W.

were extended to him on the eve of his departure

for the Old Country.—[Lodge Correspondent.]

————

Ionic, No. 191.—Visit of Lodge Ionic, No. 191 (Green Island) to Lodge Ionic, No. 212 (Christchurch). The

annual interchange of visits between the above Lodges (instituted in 1920) was carried to a very successful

issue on February 25, when W. Bro. J. C. Lindsay, accompanied by his officers and brethren journed to

Christchurch. A large gathering assembled in the Masonic Temple to greet the visitors, who, on entering,

were welcomed by W. Bro. L. Salt (W.M., Ionic, No. 212). The historic collar, upon which is engraved the

record of previous visits, was placed upon the shoulders of the visiting W.M., who was conducted to the

chair of K.S., there to conduct the ceremony of the Third Degree. The alternate Scotch rendering was

impressively carried out, one brother being raised to the high and sublime degree of M.M. After labour, the

W.M. journeyed to the South, where justice was done to the ample repast provided. The subsequent

proceedings were hearty and enthusiastic. W. Bro. Salt proposed the toast of 'Ionic, No. 191," response being

made by W. Bro. J. C. Lindsay. W. Bro. Bridgman proposed "Ionic No. 212." A capital musical programme

had been arranged, and time passed quickly to the Tylers toast, concluding a function successful in every

particular. Lodge Ionic, No. 212, outdid their known hospitality to the visitors, and left no stone unturned to

make every moment one of pleasure.

On Friday afternoon a pleasant run was made through Kaiapoi to Karaki Beach, thence on to the fine

residence of Bro. Cross, who provided afternoon tea. Further hospitality filled the evening, and an

enthusiastic good-bye on Saturday morning made the visiting Lodge feel that it was worth while to have

added another link to the chain that binds the two Lodges.—[Lodge Correspondent.]

————

St. Clair, No. 246.—The regular meeting was held at the Lodgeroom, Albert Street, St. Clair, on 3rd March,

and was well attended by members and visitors. The W.M, of Lodge Oceanic, No. 154, was announced and

admitted, and the W.M., W. Bro. W. R. Waters, handed him the gavel to conduct the ceremony, the raising

of one candidate, which was very ably carried out by W. Bro. E. G. Price, assisted by his officers and P.Ms.

A proposal for membership and an affiliation was received. At the conclusion of the meeting the brethren

adjourned to the refectory, where a pleasant hour was spent.—[Lodge Correspondent.]

——————————

CANTERBURY.

Concord, No. 39.—The regular monthly meeting was held in the Masonic Hall, Frank Street, Papanui, on

24th February, and there was a large attendance of brethren and visitors. The business of the meeting was to

pass two of the brethren. The W.M. ob. the candidates, and was ably assisted in the degree work as

follows:—Inv., Bro. W. Trusttum, S.W.; Ad., W. Bro. Angus (Sumner) S.F. Ch., Bro. L. Bryan, J.W.; W.Ts.,

W. Bro. Sherries (Civic); Ch. after P., Bro. W. Trusttum, S.W. The Ex. of the 2nd T.B. was given by Bro. T.

Faville, S.D., in a workmanlike manner. After retiring to the refectory the brethren spent a very happy time

round the festive board.—[Lodge Correspondent.]

————

Christchurch, No. 91.—The monthly meeting was held in the Masonic Hall, Christchurch, on February 23,

W. Bro. E. J. Bell (W.M.) presiding. The ceremonial work was the initiation of a candidate. The W.M. ob.

and communicated the Ss.; the Ch. after Inv. was given by W. Bro. Salt (W.M., Lodge Ionic); the Ch. in the

N.E. by W. Bro. Taylor (W.M., Crown Lodge); the W.Ts. were presented by W. Bro. Towns (W.M., Lodge

Robert Burns); the Final Ch. being delivered by the S.W., Bro. Bagrie. After the Lodge had been closed the

usual social hour was spent in the refectory.—[Lodge Correspondent.]

————

Robert Burns, No. 139.—The regular monthly meeting of the Lodge was held in the Christchurch Masonic

Temple on 16th March. There was an attendance of nearly 70 members, when the W.M. (Bro. A. J. Towns)

opened the Lodge. Motions of sympathy were passed with the relatives of a deceased brother—the oldest

member of the Lodge—on the death of his daughter. The business was the initiation of a candidate, the W.M.

being assisted in the ceremony by W. Bros. Keighley (W.M., Lodge Cashmere), Hebden. (W.M., Lodge

Concord), R. MacLachlan, G. A. Blackmore, and L. W. Armandy. There was a large attendance of visitors,

several of the local Lodges being represented. A pleasant hour was spent in the refectory, where the usual

loyal and Masonic toasts were honoured.—[Lodge Correspondent.]

————

Amuri, No. 184.—The regular monthly meeting was held in the Lodgeroom, Rotherham, on 26th February,

W. Bro. W. A. Banks (W.M.) presiding over a good attendance .of members. The work consisted of passing

one candidate to the Second Degree. The W.M. ob., and he was assisted as follows:—Ss., V.W. Bro. Rev.

Dyer; Inv., W. Bro. Davison, S.W., Ch. after Inv. Bro. J. Harrison, J.D.; S.E. Corner, Bro. L. Munn, J.S.;

Inv., W. Bro. Gallacher; the Final Ch. being delivered by W. Bro. Lemon. After closing, a very pleasant hour

was spent in the refectory. The W.M., accompanied by his officers and brethren, paid an official visit to

Lodge Acacia, No. 209, at Wanton., and at the wish of W. Bro. H. Saundercock, conferred the Second

Degree on three candidates. After the ceremony an adjournment was made to the refectory, where the

visitors were right royally entertained with toast and song, the brethren departing for home before

midnight.—[Lodge Correspondent.]

————

Tawera, No. 188.—The installation of Bro. Thomas Percy Lowell Duckworth, S.W., took place on 2nd

March under most favourable conditions. There was a large attendance of members of his Lodge, and the

visitors constituted a record. The installing officer was V.W. Bro. J. N. Du Feu, D.P.G.M. of Canterbury,

who was ably assisted by Prov.G. Lodge officers. The whole ceremony was pleasingly and effectively

performed. An effective appeal was made by W. Bro. P. H. Harris, Pres.B. of B., on behalf of the W. and O.

and A.M. Fund, and £8 12s. was raised. W. Bro. Buckeridge, the retiring W.M., was presented with a P.M.'s

jewel. After the ceremony a banquet was held in the West Oxford Hall, when nearly 120 sat down to a

bounteous repast, and a most pleasant hour was spent. The officers for the ensuing year are:—S.W., Bro. K.

D. Henderson; J.W., Bro. W. H. Evans; Chap., W. Bro. W. C. Jamieson, Treas.' Bro. li H. G. Parish; Sec.,

Bro. G. Smith; D. of C., W. Bro. R. F. Henderson; S.D., Bro. S. Glew; J.D., Bro. J. Robertson; Assist.D. of

C., Bro. A. H. Dennes; I.G., Bro. R. Poore; Org., Bro. W. I. Roberts; Ss.—Bros. W. Gardner, R. J. F. Sharpe,

and R. M. Nixon; Tyler, Bro. A. H. Scott.—[Lodge Correspondent.]

————

Acacia, No. 290.—The monthly meeting was held in the Temple, Waikari, on 1st March, and a large

attendance was presided over by the W.M., W. Bro. Hy. Saundercock. After the usual business was

transacted the W.M. handed the gavel to W. Bro. Banks, of Lodge Amuri, No. 184, who conferred the

Second Degree on three Acacia candidates. W. Bro. Banks was assisted by the officers of Lodge Amuri, who

carried out their work in a satisfactory manner. After closing, a retirement was made to the refectory, where a

pleasant hour was spent in speech and song.—[Lodge Correspondent.]

————————————

HAWKES BAY.

Napier, No. 268.—The regular meeting was held on 25th February, when a very large attendance of brethren

and visitors greeted the W.M., W. Bro. F. B. Barber. A vote of condolence to the widow of the late W. Bro.

Warren, of Lodge Heretaunga, was passed by the brethren standing to order in the usual Masonic manner. A

ballot for a joining member was successful. Two initiates were ob. by the W.M. The latter portions of the

ceremonies were performed by R.W. Bro. J. W. Ritchie (P.P.G.M.), W. Bros. E. Ernest Jones (W.M. of

Lodge Bedford, No. 25), James Christie (D. of C.), and Walter A. Kirk (I.P.M.), Bros. M.W. Graham (S.D.),

and J. Wray (J.W.). R.W. Bro. Ritchie presented four brethren with their M.M.'s certificates. W. Bro. L.

Wright (Lodge Lion, No. 114) presented two brethren with the Vs.S.L. upon which they had been ob. In the

refectory, where the time was most interestingly

spent, several instructive speeches were made and

listened to with rapt attention. The replies to the

Visitors' toast were excellent, especially one made

by Bro. S. Abraham (Lodge Huia, No. 171), and

Bro. L. Wright (Lodge Lion, No. 114) was

particularly happy in his reply, which brought out

many facts of the Craft that should give all

present something to think about. Several musical

items were rendered, also a graphic description of

a visit to the "Battlefields of Northern France" by

Bro. P. W. Peters. W. Bro. Arthur Hobson kindly

presided at the organ in the Temple, and Bro. A.

W. Pacey at the piano in the refectory, with

distinction.—[Lodge Correspondent.]

—————

Haeata, No. 272.—The regular February meeting

was postponed until Saturday, 27th, because we

were to be favoured with a visit from Lodge

Wairarapa, No. 238, Masterton. Twenty-five

members of that Lodge drove through, showing

what an enthusiastic lot of fellows live in that dry

district. The work was a raising, and to say that it

was super-excellently well done is saying as little

as can he said. The officers participating in the

ceremony were W. Bros. Harrop, Page,

Greathead, McDiarmid, Rowlands, and Hanna,

and Bro. Mimes. Bro. F. Mason filled his chair as

S.W., Bros. R. Lee and G. Ruston as Deacons,

and Bro. Bryan as I.G. Unfortunately the next day

(Sunday) turned out boisterous and wet, so that

our visitors had to return home without being

shown round our orchards, as was intended. As

stated, the work was finely done, and, being the

Alternative Scotch, presented many points of

interest to those of the Haeata members who had

not seen a Scotch working.—[Lodge

Correspondent.]

—————————

AUCKLAND.

United Service, No. 10.—The regular monthly

meeting was held in the Masonic Hall, Princes

Street, on 24th February last, the W.M., W. Bro.

Rev. F. L. Harvie, presiding. After routine

business had been disposed of the ceremony of

initiation was proceeded with. WM, ob. the two

candidates and communicated the S.S.; Ch. after

Inv. was given by W. Bro. Feldon (W.M., To

Awamuta Lodge); Ch. in the N.E., by W. Bro.

Copeland; M. of P. by W. Bro. Tailly; W.Ts., by

W. Bro. Henry (acting J.W.); Final Ch., by Bro.

Swales (S.W.). After receiving H.G.W, the Lodge

was closed and a retirement made to the refectory.—[Lodge Correspundent.]

————

Mangonui, No. 78.—The installation of Bro.

William Marsh and investiture of officers took

place on February 25 in the Masonic Hall, Kaitaia.

M.W. Bro. Oliver Nicholson, Pro-G.M., conducted

the ceremony in a most impressive manner, ably

assisted by a number of G.L. officers, among

whom were R.W. Bros. Col. G. Barclay, G.Sec.;

W. R. T. Leighton, P.G.W.; S. S. Allen,

P.G.Assist.Prov.G.M.; and D. B. Wallace, P.G.W.;

and V.W. Bro, F. W Herbert, G.D. of C.; and

others. There was a large attendance of the

brethren present, the Lodgeroom being fairly

packed. It was quite an inspiration to the local

brethren to have a visit from so many eminent

members of G.L. and our very best thanks and

appreciation are due to M.W. Bro. Nicholson and

his officers for the long and tiring journey they

took in order to be present. After the meeting the

brethren repaired to the Northland Hall, and sat

down to a banquet, got up in Bro. Treacher's best

style, where a very happy time was spent.—

[Lodge Correspondent.]

————

Onewa, No. 182.—W. Bro. Kinnear Smith, W.M.,

presided over a well-attended regular meeting held

on February 22. Two candidates were initiated, the

W.M. being assisted as follows: Ch. after Inv., W.

Bro. A. Burns, jun. (W.M., Arawhaiti, No. 267);

N.E. Ch., W. Bro. J. S. Johnson (W.M., Selwyn,

No. 274); R. for Prep., W. Bro, S. P. Verran;

W.Ts., Bro. J. P. Potter, J.W.; Final Ch., Bra. A.

W. Tyer, S.W.; T.B., W. Bro. G. Dickson. The

hour being early, our visitors joined us in the

refectory, where a good programme was

submitted.—[Lodge Correspondent.]

————

Morningside, No. 228.—The regular electing was

held in the Freemason's Hall, Princes Street,

Auckland, on March 3, W. Bro. E. L. Thwaites

(W.M.) presiding. After routine business had been

disposed of, the ceremony of initiation was

proceeded with. The W.M. ob. the candidates,

communicated the S.S., and explained the M. of

Prep.; the Ch. after Inv. was given by the D. of C.,

W. Bro. W. H. Keatley; and the Address in the

N.E. Corner by W. Bro. Hugh McKenty. The

W.Ts. were explained by Bro. V. T. Dibble (J.W.),

and the Final Ch. was delivered by the acting

S.W., W. Bro. W. Simmonds. The Lodge having

been closed, a social hour was spent in the

refectory below, where, in view of the approaching

marriage of the Sec. (Bro. T. S. Miller), the W.M.,

on behalf of the Lodge, took the opportunity of

making a presentation, to which the recipient

replied in suitable terms.—[Lodge Correspondent.]

————————

TARANAKI.

Hawera, No 34.—The regular meeting for March was devoted to the veterans in the Craft from the district

around. There was no degree work, and that was a relief, and the unusual nature of the meeting drew a

crowded Temple. The W.M., W. Bro. Hancock, invited R.W. Bro. Sargeant, P.Prov. G.M., to occupy the

chair of K.S. and to rule the Lodge for the evening. Before handing the emblem of authority to R.W. Bro.

Sargent, the W.M. mentioned that among the elderly brethren present were W. Bro. Black with 56 years'

labour in the Craft to his credit, R.W. Bro. Sargent and Bro. Finlay, each with 51 years; Bro. J. Meuli, with

44 years; and Bro. H. G. Gibson, with 41 years' service. Surely, he said, these were records of which the

brethren and the Craft generally might be proud, and that of which they were all proud—aye, and very

grateful—was the unblemished record of these brethren in relation to their contact with the world. Bro. Fred

Gawith, S.D., read a most instructive paper on the latest scholarship relating to Moses, and so impressed

were the brethren by it that, after listening to it, a motion was heartily passed recommending that the paper

be sent on to the official organ of the Craft. Bro. W. A. Taylor, Org., then followed on with a sacred solo,

"God who madest earth and heaven." In the refectory the pleasantest spirit prevailed. The toast to the

veterans was drunk with acclamation,' and thereafter Bro. Vinnicombe—helped with the chorus—sang the

rollicking song "The Veterans." All the veterans present then replied, the brethren present being at times

convulsed with merriment at the experiences in the "good old days." Opportunity was taken during the

evening to present to W. Bro. E. Evans—in trust for his new Lewis—a silver serviette ring, bearing a

suitable engraving; also to toast Bro. J. C. Robb, who, after toiling through heat of summer and cold of

winter, is about to revisit his native land, Victoria. After the time-honoured toast of "The Visitors" was

honoured in true Masonic fashion, the gathering broke up with the Tyler's toast and "Auld Lang Syne."—

[Lodge Correspondent.]

————

Stratford, No. 75.—The installation meeting was held on 17th March, and about 130 brethren signed the

book. The ceremony of installing Bro. I). Steven, S.W., into the chair was ably carried out by the Prov.G.M.,

R.W. Bro. G. W. Rogers, assisted by R.W. Bro. Fookes and W. Bros. Caplen, Phillips, Coleman, Ashton,

Richardson, McInnes, and McAllister. The W.Ts. were presented by the W.Ms. of Lodge Ngamotu (W. Bro.

A. 0. Woollett) and Lodge Whangamomona (W. Bro. Howard) and the I.P.M. of Lodge Hinemoa, No. 786,

S.C. (W. Bro. R. F. Harkness). The following are the officers for the ensuing term:—S.W., Bro. Tyrer; J.W.,

Bro. F. Hunger; Chap., W. Bro. T. E. Coleman, G.St.B.; Sec., W. Bro. McAllister; Treas., W. Bro. McInnes;

D. of C., W. Bro. E. Carryer; S.D., Bro. Douglas-' J.D., Bro. Furrie; Org., Bro. J. H. Thompson; I.G., Bro.

Knewstubb; Ss.—Bros. W. P. Gordon, N. M. Moss, and P. Thomson; Tyler Bro. Bone. During the evening

R.W. Bro. T. C. Fookes, P.Prov. G.M., at the request of the Prov.G.M., invested W. Bro. Coleman as G.St.B.

The usual refectory proceedings were most enjoyable, the speeches, musical items, etc., being exceptionally

good, and that the visitors and brethren generally appreciated the programme was manifested by the number

who remained to the Tyler's toast, although some had forty miles to journey home afterwards.—[Lodge

Correspondent.]

———————————

WELLINGTON.

Whetu Kairangi, No. 201.—The regular monthly meeting was held ou 13th March. The ceremony consisted

of raising two brethren to the Third Degree. The work was allotted as follows by the W.M. (W. Bro. S. M.

Stone):—Ob., W.M.; Exh., W. Bro. Robertson; 15 F.Cs., W. Bro. Robertson; L.M.M., W. Bro. Browne;

T.H., W. Bro. Browne and Bro. Mildenhall, S.W. T.H., Ss., W. Bro. Green; Ch. after R., V.W. Bro. J. H.

Sykes; Ch. after Inv., W. Bro. Wilson (Lodge Leinster); W.Ts., Bro. Day, J.W. Presentation of Vs.S.L. on

which the candidates had been ob., V.W. Bro. Sykes. Presentation of G.L. certificate to a brother, W.M. Bro.

Stone. An enjoyable hour was spent in the refectory. Amongst the visitors were the W.Ms. of Lodges Tama,

Empire, Otari, Tutanekai, Leinster, and their brethren; also a P.M. of a N.S.W. Lodge.—[Lodge

Correspondent.]

————

Jellicoe, No. 259.—The installation of Bro. John Walters Longman, S.W., and investiture of officers took

place on 13th February, 1926, in the Masonic Hall, Fitzherbert Street, Petone. R.W. Bro. H. G. Teagle

conducted the ceremony, assisted by his G. officers. The following officers were invested:—Bros. J. R.

Robertson, S.W.; A. E. Whitham, J.W.; Jas. Thompson, Chap.; W. Bro. R. A. Scott, Treas.; Bro. A. E. Ffrost,

Sec.; W. Bro. A. S. Peterkin, D. of C.; Bros. F. E. Seed, S.D.-, W. B. Beesby, J.D.; F. E. Hall, Org.; R. J.

Mcllraith, I.G.; F. C. Walton, S.S.; O. H. Haddock, J.S.; W. S. Lockheed, Tyler. The I.P.M., W. Bro.

MeVilly, was presented with a P.M.'s jewel by R.W. Bro. Teagle, Prov. G.M., on behalf of the Lodge; and

another pleasing event was the presenting of a loving-cup to W. Bro. McVilly for his good wife, as a mark of

esteem from the members. W. Bro. McVilly feelingly replied. A pleasant hour or two in the refectory

brought our second installation to a close.—[Lodge Correspondent.]

——————————

ROYAL ARCH CHAPTERS.

St. Augustine, No. 1.—The regular monthly meeting was held in the Masonic Temple, Gloucester Street,

Christchurch, on 19th March, 1926. The Chapter was presided over by V.E. Comp. Beanland, Z., and there

was a large attendance of companions and visitors, who had assembled to wish Godspeed to the V.E. Z.

before departing on an eight months' trip to the Old Land. The principal business was the exaltation of two

companions to the R.A. Degree. The degree was very ably conducted by the V.E.Z., assisted by M.E. Comp.

Andrews and E. Comp. Burson, W.Ts.; V.E. Comp. Eastwood, Inv.; V.E. Comp. Johnston, Disc.; V.E.

Comp. Stables, Ss.; M.E. Comp. Andrews, Ch.; M.E. Camp. Flavel, Al. Lecture. A pleasant hour was spent

in the refectory, during which our V.E. Comp, Beanland and Mrs. Beanland were wished bon voyage on

their tour to the Old Country and America.—[Chapter Correspondent.]

——————————

A. AND A.S. RITE.

Murihiku Rose Croix, No. 36 (S.C.).—The annual installation meeting was held on 25th February in the

new Masonic Temple, Invercargill, in the presence of a splendid attendance of members. We were also

favoured with the presence of a good number of visiting brethren who were in Invercargill in connection

with the annual B.A. convocation. Ill. Bro. G. Russell, 30 deg., was present, strongly supported by several

Wellington brethren. E. and P. Bro. Wm. Irvine, M.W.S., occupied the chair and dealt with the routine busi-

ness. E. and P. Bro. Rankin, P.M.W.S., then took the chair in order to carry out the ceremony of installation.

He was assisted by E. and P. Bro. Irvine, as S.W.; E. and P. Bro. Gibbs, J.W.; E. and P. Bro. F. A. Steans, H.

Prelate; and E. and P. Bro. A. Scott, as D. of C. E. and P. Bro. Sydney Smith, M.W.S.-elect, was presented to

the installing officer, addressed, and enthroned in the manner customary with our Order. The whole of the

ceremony of installation, together with the address to the M.W.S. and the explanation of the banners, was

conducted by E. and P. Bro. T. M. Rankin, P.M.W.S. The investiture of officers was carried out by E. and P.

Bro. Wm. Smith, P.M.W.S. The addresses to the officers and brethren were given by E. and P. Bro. A. Scott.

The Chapter closed, an adjournment was made to the supper room, where a very enjoyable hour was spent.

This social gathering was indeed one of outstanding merit as regards the high standard of speeches made by

those proposing and responding to the various toasts.—[Chapter Correspondent.]