A ROYAL GRAND MASTER.

–⸱––÷––÷––⸱–

Y the death of H.R.H. the Duke of Connaught, English Freemasonry loses a Royal Mason who gave

long and distinguished service to the Craft and the Grand Lodge of New Zealand loses its Royal Patron.

The Duke became Grand Master in 1901, when his Royal brother, King Edward VII resigned from that

office upon his accession to the Throne, and he continued to occupy the Grand Master's chair with distinction

until 1938, when he was succeeded by his grand-nephew, the Duke of Kent. Under the late Duke's leadership

English Freemasonry flourished, in numerical strength, in beneficent influence, and in works. Not the least of

these works was the conception and erection of the great temple in London, the Masonic War Memorial, a

structure of unparalleled magnificence in its wealth of symbolism and rich craftsmanship. But the perpetual

memorial to the late Duke of Connaught will be, we think, that in a time of changing ideas, that saw many

ancient forces decline, Freemasonry grew in strength because it represented a unifying influence, untouched

by differences of class or creed, though always upholding true religion, and above the disturbances of

politics. Its deepening influence in this period resembled the parallel growth of the hold of the Throne upon

the affections of the people. The resemblance is not accidental. The Throne has become established as

standing for the highest and noblest in leadership, as something that remains though political parties come

and go, something that personifies the high aims and dignity of the British people and provides for them a

point of union which can never be removed. In the same way, Freemasonry, disregarding class distinctions,

affords a meeting place for men of good will, and a faith and a code to which all can subscribe.

English Freemasonry has been fortunate, indeed, in the number and wisdom of the princes of the present

reigning House who have served it. From the time of Frederick, Prince of Wales, son of George II and father

of George III, the Craft has had an almost continuous succession of Royal members, several of whom have

held the office of Grand Master. One of these, the Duke of Sussex, one of the six Masonic sons of George

III, was the first Grand Master of the United Grand Lodge of England. He occupied the office for thirty

years, a record broken only by his grand-nephew, the late Duke of Connaught.

Sir Alfred Robbins, historian of English Freemasonry, describes the Duke of Sussex as an alert, energetic

and tireless leader. His aim, as stated by himself to Grand Lodge shortly before his death, was to bring into

the Craft the conviction of mutual dependence between all classes. "The great power of Freemasonry," he

said, "is example, and the chain extends from the highest to the lowest, and if only one link shall break the

whole is endangered. " Politics may divide, but the belief in mutual dependence cannot fail to unify.

Unification is a Masonic function of national importance. It is also a function of the monarchy as practised

by the Royal House of England. There is, therefore, the strongest reason—apart altogether from traditional

usage—for the emphasis laid by Freemasonry upon loyalty, as a deterrent against the dissension and strife

that are too commonly the product of sectional and party movements.

Loyalty, rooted in tradition and strongly supported by the reasoned adherence to a stable social order, has

been reinforced in the past century by affection and recognition of the great service given by Royal Grand

Masters. The Earl of Carnarvon, Pro Grand Master, made reference to these strong ties when addressing the

Prince of Wales (afterwards King Edward VII) upon his enthronement as Grand Master in 1875: "In some

other countries," he said, "it has been unfortunately the lot of Freemasonry to find itself allied with faction

and intrigue, with what I may call the darker side of politics. In England it has been signally the reverse. The

Craft here has allied itself with social order, with the great institutions of the country, and, above all, with

monarchy, the crowning institution of all." The Prince replied : "Every Englishman knows that the two

watchwords of the Craft are Loyalty and Charity. As long as Freemasonry keeps itself from being mixed up

with politics, so long, I am sure, will their great and ancient Order flourish, and its benign influence tend to

maintain the integrity of our great Empire." The Prince's reign as Grand Master, extending over a period of

27 years, immensely strengthened the bonds uniting the Craft and the Royal House. Upon his accession to

the Throne, King Edward, in accordance with precedent, resigned his Masonic leadership, but he accepted

the title of Protector of English Masons and maintained a deep interest in the Order until his death. His

B

successor, the Duke of Connaught, maintained the tradition in a long career of wise and dignified leadership.

This period is notable for the fact that it witnessed the admission to the Craft of four Royal Princes, three

sons of the Sovereign, grand-nephews of the Grand Master and the Duke's own son, Prince Arthur of

Connaught. There has been no more impressive sign of Royal favour since the six sons of George III were

admitted. The later Royal membership may, however, be regarded as even more notable because all four

Princes developed a keen and active association with the Craft as Provincial Grand Masters. King Edward

VIII upon his accession accepted the rank of Past Grand Master, and our present King, besides holding that

rank, was also Grand Master Mason of the Grand Lodge of Scotland. The third son, H.R.H. the Duke of

Kent, is the present Grand Master of the United Grand Lodge of England. We cannot doubt that this long and

intimate association, verifying the claim that "monarchs in every age have been promoters of the art," will be

long maintained to serve the purpose in the hearts of King and Craftsmen—the promotion of true

brotherhood and the spread of true charity.

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

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

The Fiftieth Annual Convocation of Grand Chapter will be held at the Masonic Temple, Wellington, on

Wednesday, 18th February, 1942, at 10 a.m.

The Business Session will commence at 10 a.m., and the Installation of the First Grand Principal-Elect and

Investiture of Grand Officers will take place at 7.15 p.m. Morning Dress will be worn at the Business

Session.

—————————

EDUCATION AND HOW TO LIVE.

We are reminded that education that teaches a man how to make a living isn't worth much if it doesn't teach

him how to live. This reminder is aimed at education in general, but we feel that it has special application in

Masonic education. The member of the Craft who doesn't know how to employ his knowledge in his daily

experiences is unfortunate. If he doesn't know how to treat others, for instance, as they have a right to expect

they should be treated by a Mason, he is not properly educated,

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

LAST ADDRESS DELIVERED BY THE LATE V. ILL. BRO. J. J. ESSON, G.I.G.

FOR NORTH ISLAND, AT THE CONSECRATION OF HAMILTON ROSE CROIX

CHAPTER, NO. 332, IN APRIL, 1940.

–⸱––÷––÷––⸱–

I wish that I could have addressed you under happier conditions but unfortunately the world is darkened by

the grim cloud of war, and we cannot, nay we dare not forget that here in New Zealand we are vitally

concerned, because the freedom to live our own lives, and to govern our own land, is at stake.

The British Empire and France are engaged in a life and death struggle with a powerful enemy whose

ruthless policy of aggression compelled them to take up arms in defence of human liberties, and everything

which makes life tolerable, firmly determined that they are not to be subordinated to the rule of brute force.

There was no alternative other than the unthinkable one of submitting tamely to the domination of the world

by a cruel despotism which prompted by insane vanity and lust of power had set about the systematic

destruction of free peoples, and was causing the death and enslavement of thousands of innocent human

beings whose one desire was to live in peace. A nation whose government is based upon the doctrine that

might is right and the repudiation of the Golden Rule has once more disturbed the peace and prosperity of the

world and plunged it into a welter of blood and destruction.

Human misery has seemingly reached its flood tide.

These days are trying to the souls of men, and but for the fact that history discloses that mankind continues to

make progress throughout the centuries, we might be tempted to lose heart and give up in despair of ever

reaching the day when "nation shall not lift up the sword against nation, neither shall they learn war any

more."

Still we know that freedom of thought and freedom of conscience always prevail over tyranny and

oppression and that the justice and mercy of God will in due time be vindicated. We have to bear in mind

that we are fighting not only for the release of the Poles and others from a slavery of unequalled cruelty and

beastliness but for the restoration of decency, peace, and liberty in Europe.

We are fighting for our very lives, for the lives of our children, for the Cross of Christ, against a powerful

and completely ruthless pagan enemy, whose forces are concentrated to one end, the defeat and enslavement

of the French and British peoples, the conversion of the British and French Empires into Nazi colonies in

which the promulgation of the Christian gospel of peace and goodwill would be deemed a capital offence.

We are fighting for our lives and there is no mistake about this grim reality.

And this means that we must be prepared to face hardship and sacrifice which will demand a great deal more

than paying additional income tax, more for beer, tobacco, whisky, or cigarettes. In view of the strength of

the German war machine, and the long and careful preparation for war, as well as the fact that the German

people as a whole are behind the Nazi leaders it is futile to look for an early end to the struggle.

For two years the German people have been strictly rationed. They are used to a tight belt and it will go

tighter still and there will be no internal unheaval in Germany for a long time to come, nevertheless with our

vast assets, the might of the Navy, and the combined strength and efficiency of the Allied forces and their

manpower, victory is assured but loyal co-operation and a willingness to accept sacrifices and face hardships

without complaint, to do with less, to meet the grim blows of war with determination and to work unitedly

for the maintenance of the right to live our own lives in peaceful security are all essential.

This has been well put by M. Daladier:—

"Behind the ramparts of her Army France has retained all the values which certain nations have lost,

and which others are afraid of losing. Like her Ally Great Britain, France has no fears.

"When she contemplates the future she is sure of victory. The serenity of France rests on the sacrifice

of millions of men who have abandoned everything, their families, their trade, their personal assets,

and their own well-being. . . .

"Today it is to the home front that I wish to speak. I want to speak to it frankly, and even brutally. I

ask our combatants to listen to me. I only wish to be their interpreter. I should like to explain clearly

what they are thinking, however obscurely, and to ask of all in the name of the national interest what

each soldier has a right to ask in the name of the sacrifice which he has made.

"When they left for the frontier with their great-coats and their tin helmets, they accepted a total

change in their lives, and those who remain behind must accept a similar change in their existence.

They must consecrate their whole strength to the service of the French community, without which they

would be as nothing. The war offers two alternatives 'to accept every kind of privation and advance to

a smashing victory.' "

We must go into this war in the same spirit as a sub-lieutenant in the Navy who in one of his letters home

said: "Perhaps there will be a break in the clouds soon. I feel we are not fighting for victory only, but to

exterminate all sorts of evil things. The roots of happiness lie in service and self-sacrifice." The young man

who wrote those words died in H.M.S. Exmouth but his message will live.

In a remarkable article Dr. Cronin, the author of "The Citadel," asks the question: "Why in the name of

reason and sweet mercy this iniquitous bedlam had come to pass?"

The answer was clear, acutely clear. There was only one reason. One basic explanation. Man had forgotten

God. Millions now living were blind and deaf—dead indeed to the knowledge of their Creator. For countless

human souls that Name was nothing but a myth. For others an inherited tradition to which lip service must be

paid. For others a convenient oath. For others a bland hypocrisy.

Yes, that was the blind and naked truth. False gods as evil as the golden calf of old now stood upon the altars

of the Christian people. Paganism bestrode the modern earth. To all but a few the mention of Christ evoked a

smile of mockery and contempt. Yet here in this mad search for leadership was the one Leader who could

save the world. Here forgotten amidst the wild quest for ideologies, was the one creed that promised

salvation. Not a hard creed to comprehend, nor yet to follow. A creed of beauty and simplicity. To live

decently in the sight of Heaven and one's fellow men. To love one's neighbour, to be uncovetous of his

goods.

To be tolerant, charitable, humble. To recollect always that life as we know it is but a fragment of Eternity.

Oh that an army of new Crusaders might arise to spread afresh in every land this long neglected counsel, to

unfurl once again the faded banner of the forgotten King.

In this faithless and materialistic age, those who believe in Christ's way of life must rekindle and strengthen

their faith.

We live in an age beset with discouragement and despair. The Christian cannot despair.

We believe that the last word does not lie with blind chance or materialism or sectarianism or sin.

We believe that the last word lies with God. We believe as Christ taught, that God is supreme goodness. And

we also dare to believe with Christ that God is supreme power. Therefore we dare to believe in the ultimate

and inevitable triumph of goodness.

We believe that God created the universe and that it is inescapably His world. He is sovereign and nothing

contrary to His will can finally prevail. Christendom is engaged in a grim struggle for the preservation of

faith and freedom against foes who have not yet learned to live and let live which is the test of civilisation.

To all Christian Knights there comes an urgent call for service to assist in building up a wall of rock against

which the forces of evil shall beat in vain.

Even in this land we have to contend against materialistic influences of a demoralising character.

In this crusade each must play his part by choosing the good and rejecting the evil.

Our enemy is powerful and numerous but our trust is in God and our faith is well-founded. We will fight the

good fight but it will be a supreme test of all our intellectual, moral, and spiritual strength if we are to be

victorious.

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

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 rigor not to publish, or only publish part of, any letter

he may consider inimical to the best interests of the Craft.

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

(To the Editor.)

————

THE MASTER.

–⸱––÷––÷––⸱–

Sir,—I have perused with much interest the article hereon in the January issue. Imprimis may I say that I

have been a member for nearly 25 years and that, during that period, I have been organist for, I suppose,

about 20 years and an executive member for a considerable number of years.

I pick out several statements occurring in V.W. Bro. A. B. Croker's address, to wit : (a) That Masonry is an

autocratic institution; (b) that the Master has a casting vote (but notice the qualification) ; (c) that it his duty

to control the meetings with dignity and in such a manner that the harmony of the Lodge may be preserved

on all occasions and confidence established in the chair; (d) that the Master can make or destroy his Lodge.

By way of interpretation, I rejoice to observe that the title of the address is "the Master," plain and

unadorned. A cheap usage seems to be creeping in these days of referring to him as the Worshipful Master.

True, we address him as that, but he is installed as "Master of the Lodge."

V.W. Bro. Croker refers to the autocracy of the Master's office. This in my judgment is true only in a narrow,

theoretical sense. I entertain no doubt that the Master who tried to rule as an autocrat would, to put it mildly,

be unsuccessful. In my experience it is very rare for a Master to have to adopt an autocratic gesture. His

success arises from his being in the assembled Lodge the mouthpiece of his executive in which contentious

matters should be fought out and a policy agreed upon. I candidly admit that as a member of the executive

committee I have entertained two sometimes conflicting principles: the one that the brethren of the Lodge

should not have withdrawn from them matters which affect them and the other that the executive should

come to a concluded opinion and then give its recommendation to the Lodge. I think that the latter is now

obtaining the ascendency in my mind. For the maintenance of harmony in the Lodge is the paramount duty

of the Master and the quintessence of success. A Lodge without harmony is an anachronism. In this

connection I thoroughly agree with the qualification annexed to the vote on the Master's right to give a

casting vote. By far the better is it to leave things as they are than to have a dissatisfied minority, and in my

opinion, a Master should struggle to refuse to have to put a resolution which is not carried by more than a 51-

49 vote.

In this connection the London "Spectator" of about a year ago contained a critical note on the then published

autobiography of the Rev. J. D. Jones, for many years the leader of Congregationalism in England. As

containing the marrow of the subject's success, it copied the very words of a short paragraph. In this

paragraph Dr. Jones said that he had made it a rule to obtain unanimity and that he had never carried through

any reform or innovation without having the unanimity first of the lowest court, i.e., his deacons' court, and

then successively the unanimity of all the higher courts in his church.

It is undeniably true that a Master may make or mar his Lodge. The effects of a good Master follow as of

course and are not distinctively noticeable but the repercussions of a bad mastership are lamentable. I once

visited a Lodge where there was a general air of ill-health. The lodge room was dusty, the equipment grubby.

I inquired the reason for the apparent lack of interest and the answer was that the Lodge was just recovering

from a succession of four weak Masters.

My opinion is that it is not the autocratic Master who succeeds but the Master who fortifies his opinion by an

undivided executive and who then refuses to move his Lodge till he can sense that the brethren by an over-

whelming majority are with him.—Yours fraternally,

L. A. TAYLOR, of No. 240.

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

Chips from Many Ashlars
(With as Many Acknowledgements.)

–⸱––÷––÷––⸱–

There's a whale of difference between Grand and Good. A Grand Officer is not always a good officer.

————

Looking longingly at the top of the ladder will avail you nothing, if you have not the energy or determination

to do the climbing.

————

Masonry is not, and was never intended to be, a reform society. If an applicant isn't a good man when he is

taken in he never will be afterwards. The lodge which takes a man in to reform him is making a great

mistake.

————

GLORY—ASHES.

Honour, place, fame, glory, riches—they are ashes, smoke, dust, disappointment, unless there is somebody in

the world you love, somebody who loves you; unless there is some place that you can call home, some place

that is made absolutely sacred by the love of others.

————

LENGTH OF MY CABLE-TOW.

In the days of operative Masonry it represented, at various times and places, a distance of from five to fifty

miles, within which distance the Master Mason was obligated to attend the meetings of his lodge. In

speculative Masonry it alludes to the M.M.'s capacity to serve his lodge and his needy brother.

Courtesy is a Masonic virtue. There is a certain courtesy which is always maintained in the Masonic lodge

room which is not observed outside of the tiled precincts. Masons should be just as courteous to one another

on the street and in public houses, as they are when they get in lodge. In fact, all the virtues of Masonry were

intended for use every hour of the day. More Masonic courtesy during the seven days of the week will go a

long way toward making Masonry worth while.

————

MASONRY WILL SURVIVE.

Will Masonry survive in Germany and France, after the drastic action taken against it in those countries by

Adolph Hitler, and in Italy, after the action taken against it there by Mussolini?

Absolutely yes. Why? Because it is founded on brotherly love; and you simply cannot kill this instinct in

the hearts of men by an empirical decree. It is too deeply embedded to be so wantonly uprooted. The

principle upon which it is based is eternal; consequently, its operation in the hearts of men will be eternal.—

O. W. Coursey.

————

HOME.

It is more than brick and mortar with a roof to shed the storm; it is more than walls and windows, with a

hearth to keep us warm.

It is more than just a tavern where hungry mouths are fed; or, when the journey's ended, where we rest our

weary head.

It isn't just a hang-out when there's nothing else to do; or to which we wander slowly when the nightly

"dates" are through.

It's a haven when we're battered by the tempest of the day; where there's peace and understanding that will

chase our cares away.

It's the place our hearts return to, though our errant feet may roam; it's our earthly bit of Heaven; it's that

paradise called Home.

—————————

REPORT OF THE SUPREME COMMITTEE

–⸱––÷––÷––⸱–

For the Year Ended December 1, 1941.

————

Each year the Great Reaper calls more of our Companions to their last resting place, and your Committee

regret having to report the deaths of the following:— R.E. Comp. R. G. V. Parker, who was exalted in 1902,

served the office of Z. in 1905, was elected Third Grand Sojourner in 1906, Grand Superintendent of Otago

in 1911, passed away on the 28th June last, For many years he represented the Grand Chapter of

Washington, and took a very keen interest in the Royal Craft right up to the time of his death.

On the 7th May, 1941, V.E. Comp. George Murdoch, P.G.D.C., passed away. He was exalted in Timaru

Chapter, No. 15, in 1916, served the office of Z. in 1922, and was elected Grand Director of Ceremonies in

1929.

V.E. Comp. C. H. Dement, who represented the Grand Chapter of Iowa, passed away on the 23rd February,

1941. He was exalted in Waterloo, No. 2, in 1900, and assisted in the formation of Russell Chapter, No. 51,

was elected Assistant G. Swd. Bearer in 1915, and Third Grand Sojourner in 1922. He reached the ripe old

age of 87.

V.E. Comp. H. J. Bull, who was exalted as long ago as 1893, died on the 17th June, 1941. He was elected G.

Supt. Works in 1896 and Third Grand Sojourner in 1937. He also assisted in the formation of Waikaremoana

Chapter, No. 76, in 1940.

FOR KING AND COUNTRY.

V.E. Companion Thomas Fyfe, Huiroa, No. 47; killed in action.

Companion Arthur Alexander Russell, Russell, No. 51; died of sickness.

Companion Herbert Frederick Scott, Hokianga, No. 71; killed in action.

Companion Henry James Scoltock, Victory, No. 12; died of wounds.

On the recommendation of the following Grand Chapters abroad, Representatives of Grand Chapter were

appointed near them as under:—

Illinois Ex. Companion Harold F. Rapp.

New York Ex. Companion John S. Bartlett.

The following members of Grand Chapter were recommended for appointment near it to represent the Grand

Chapters mentioned:—

R.E. Companion W. Reynolds ................ Iowa

R.E. Companion R. R. Tyrer .......... California

Supreme Committee desires to place on record its appreciation of the very fraternal action of the Grand

Chapter of Canada in kindly arranging for one of our Ex. Masters to receive his Royal Arch Degree in

McCallum Chapter, No. 29.

The First Grand Principal has visited extensively during the year, having paid an official visit to each District

and in many cases visiting every Chapter in that District.

Each Grand Superintendent has been asked to arrange for the Companions in his District to attend a church

service on the last Sunday in February, 1942.

With a view to subsidising the amount available to the Scholarship Council each year. Supreme Committee

would like to suggest that each Chapter at its Installation Meeting take up a collection. With a total of 72

Chapters on the Roll, it is reasonable to suggest that a collection would bring in a considerable sum which

together with the interest earned by the capital, would enable the Scholarship Council to extend their

activities.

The lists of Grand Officers and those recommended for Jubilee Honours appeared in our December issue.

Each of the Companions recommended has been taking an active interest in the affairs of grand Chapter for

over twenty years. It is regretted that it is impossible to reward the many zealous Companions who have not

attained the rank of Z.

After due inquiry your Committee decided to renew the H. J. Williams Annuity to the present annuitant, who

is receiving the sum of £21 per annum.

As reported by the Grand Treasurer at our last Convocation, the sum of £583 10s was utilised to purchase

£600 Inscribed Stock bearing interest at the rate of 3¼ per cent. maturing 1954.

After due consideration your Committee decided to invest £200 in the Government War Loan, 1951-1954,

bearing interest at 3 per cent.

CONDITION OF CAPITULAR FREEMASONRY.

This year marks our Jubilee and it is with very much satisfaction that Supreme Committee reports that the

affairs of Grand Chapter are in a satisfactory and prosperous condition.

It is a cause for much regret, however, that not one of our founders is alive to be present at our celebrations,

for to their foresight, courage, and ability must be attributed the position we find ourselves in today.

All Companions of over 40 years' continuous membership of our Institution have been invited to attend the

convocation as the guests of Grand Chapter.

Our membership has now reached 4260, and it is fitting that this record should have taken place in Jubilee

year.

A history of our first 50 years has been very ably compiled by V.E. Companion A. B. Croker, and Supreme

Committee desires to place on record its thanks to and appreciation of the service so kindly and generously

rendered by Companion Croker.

The following may prove of interest:—

Chapters. Members. Accumulated Assets.

1892 .. .. 12 405 £106 4 10

1941 .. 72 4,260 £4,946 15 9

On 30th June, 1941, Bledisloe Chapter, No. 77, was Constituted and Consecrated in Wellington by M.E.

Companion C. A. Eckford, G.Z., when his Excellency the Governor-General, V.E. Companion Sir Cyril

Newell, was installed as Z. The meeting was probably one of the best ever held under our jurisdiction, and

the First Grand Principal was attended by M.E. Comps. E. Lane, G. S. Gordon, G. Russell, J. Rod, R.

English, R. W. McVilly, W. Miller, P.G.Z.'s; R.E. Comps. C. M. Glimmer, G.H., S. T. S. Martin, P.G.H. J.

A. Stables, G.J., R. J. Foss, R. H. Webb, P.G.J.'s, W. H. Sandford, D. Andrews, W. J. Girling, G.Supts., F.

Kikton, Chairman of Supreme Committee, and 24 other Grand Officers.

The Chapter, which will meet at Petone, has 43 foundation members, opened free of debt, and its future is

assured, as already they have received 22 applications for membership, and Supreme Committee is quite

convinced that the confidence reposed in the Chapter will be fully justified.

RULINGS.

During the year questions were replied to as follows:—Question: Can an Irish Royal Arch Mason be

admitted to a Cryptic Council?

Answer: As the proposed candidate had not been obligated as an Excellent Master and was not in possession

of the Sign of the Degree, he was not eligible.

Question: Does "Associate Membership" of a Research Lodge constitute a Brother a contributing member of

a Craft Lodge?

Answer: Such membership is not sufficient Craft qualification for membership of a Royal Arch Chapter.

Once again Supreme Committee suggests that in view of the paper shortage and as an economy measure, the

names of all Past Grand Officers be deleted from the next Book of Proceedings.

As the stock of the Book of Constitution had been exhaused Supreme Committee authorised a reprint.

V.E. Companion Alan C. Wilkin, P.G.Std.Br. (England) is now a member of Ara Chapter, No. 53. and

Supreme Committee recommends that he be granted equivalent Grand Rank, Honoris Causa.

Your Committee considered the advisability of holding the 1943 Convocation in either the Hauraki or North

Auckland District, but in view of the unsettled world conditions they suggest that the incoming Committee

be authorised to fix the location.

It is recommended that the Representation Levy for 1942 should be 2s.

Cryptic Councils.—Supreme Committee is very pleased to state that the six Councils are all working

satisfactorily, that their work is of a high standard, and candidates are coming forward in good numbers.

It will be noted that R.E. Companions W. Reynolds, R. R. Tyrer, W. H. Sandford, and E. Jackson are retiring

from office, and the thanks of Grand Chapters are due to them for the zeal, tact, and ability which they have

displayed in the execution of their duties.

In accordance with Rule 47, it will be the duty of Grand Chapter to elect an Auditor for the ensuing year, and

E. Companion E. Cannons is eligible for re-appointment.

Supreme Committee wishes to express its appreciation of the willing help received from the Grand Scribe E.,

and of the able and efficient manner in which he has carried out the duties of his office during the past year.

Supreme Committee recommends that, in view of the large amount of extra work falling on him in connec-

tion with the celebration of the Jubilee of Grand Chapter, the salary of the Grand Scribe E., for the forth-

coming year, be increased by the sum of £100.

BALANCE SHEET AS AT DECEMBER 1, 1941.

LIABILITIES.

£ s. d. £ s. d.

Benevolent Fund - 121 8 9

H. J. Williams's Memorial 500 0 0

Representation Fund .. 1,006 6 2

Jubilee Memorial, 1940 .. 940 10 0

Plus Donations, 1941 .. 682 10 11

1,623 0 11

Interest due to Scholarship Cncl. 50 0 0

Regalia Replacement Fund .. 100 0 0

Accumulated Fund .. 1,525 15 6

Plus Excess of Income .. 20 4 5

1,545 19 11

£4,946 15 9

ASSETS.

£ s. d. £ s. d.

Balance, Bank of N.S.W... 289 9 2

Cash in Hand .. 12 4 6

P.O.S.B. Account.. .. 1,300 0 0

1,601 13 8

Government Stock at Cost .. .. 2.023 3 3

Plus Additions at Cost .. 783 10 0

2,806 13 3

Accrued Interest .. 42 3 1

Due from Chapters .. 92 9 9

Stock in Hand .. 255 11 10

Regalia and Jewels .. 89 7 0

Less Depreciation .. 4 9 2

84 17 10

Seals and Office Appliances.. 45 6 6

Plus Additions .. 25 1 8

70 8 2

Less Depreciation 7 1 10

63 6 4

£4,946 15 9

F. J. REA, Grand Scribe E.

C. C. TURNER, Grand Treasurer.

I certify that I have examined the Books, Accounts, and Vouchers of the Supreme Grand Royal Arch Chapter

of New Zealand for the year ended 1st December, 1941, and that all my requirements as Auditor have been

complied with. I report that in my opinion the above Balance Sheet is correctly drawn up so as to show the

position of Grand Chapter as at that date, according to the Books and the information and explanations given

to me. E. CANNONS, F.P.A,N,Z., Auditor.

Wellington, 2nd December, 1941,

REPRESENTATION FUND.

£ s. d.

To Owing, 16/12/40 .. . .. 90 5 6

Representatives at Blenheim .. 299 8 8

Balance, 1/12/41 „ £ 1,006 6 2

£ 1,396 0 4

£ s. d.

By Balance, 1940 .. 771 10 10

Received 590 2 6

Owing, 1/12/41 34 7 0

£ 1,396 0 4

INCOME AND EXPENDITURE ACCOUNT FOR THE YEAR ENDED DECEMBER 1, 1941.

£ s. d. £ s. d.

To Stock, 15/12/40 .. „ 280 19 11

Salary, Office and Clerical .._ 288 10 0

Printing 91 8 6

Advertising 4 0 0

Audit Fee .. 10 10 0

Postages 25 6 10

Insurance .. . 1 5 0

Stationery .. 9 19 6

Bank Charge and Sundries .. 6 12 0

Exchange 0 14 3

Convocation Expenses 41 9 3

Grand Officers' Expenses .. 58 17 5

Regalia Repairs 4 2 6

Jubilee Expenses 21 4 0

Depreciation—

Furnishings .. 7 1 10

Regalia 4 9 2

11 11 0

H. J. Williams's Annuity .. 21 0 0

Expenses—

First Grand Principal 25 0 0

North Auckland District —

Auckland District .... 3 2 0

Hauraki District .. 11 1 6

Taranaki District .. 2 10 0

Hawke's Bay District —

Ruapehu District —

Wellington District —

Nelson & Marlborough District 2 10 0

Canterbury District .. .. 5 9 10

Westland District 6 1 9

Otago District 5 0 0

Southland District .. .. 3 7 6

Grand Scribe E. .. .. 33 0 0

97 2 7

Excess of Income over Expenditure 20 4 5

£994 17 7

£ s. d.

By Charters .. 5 5 0

Patents .. 37 16 0

R.A. Diplomas 129 18 0

Principals' Certificates .. .. 35 17 6

I.M.M. Certificates 7 12 6

Red Cross Certificates .. .. 34 10 0

Ark Mariner Certificates .. 41 5 0

Cryptic Certificates .. .. 18 5 0

Members' Fees 214 6 0

Constitutions 20 8 0

Rituals 86 14 0

Dispensations . 35 3 6

Book of Demits 1 10 0

Sundries .. 1 3 6

Interest .. 68 2 6

Exchange .. 0 4 3

Registers .. .. 1 5 0

Stock, 1/12/41 . .. 225 11 10

£994 17 7

The Fiftieth Annual Convocation of Grand Chapter will be held at the Masonic Temple, Wellington, on

Wednesday, 18th February, 1942, at 10 a.m.

OBITUARY.

–⸱––÷––÷––⸱–

BRO. JOHN DOUGAL, JUN.

Lodge Otari has again suffered loss by death during November and December. Cabled advice from the

Middle East reported that Bro. John Dougal, jun., had been killed in action in the Libyan desert on 27th

November, 1941. Bro. John Dougal, jun., was initiated in Lodge Otari in 1936 during the Mastership of his

father, our greatly esteemed Wor. Bro. John Dougal. Soon after his initiation Bro. John Dougal, jun., was

transferred to Christchurch by the U.S.S. Coy. in whose service he was employed, and he remained there for

some time. but was subsequently brought back to Wellington. Soon after the outbreak of war he enlisted and

went into camp in May, 1940. in the machine-gun regiment. Having had experience in this particular arm of

the Territorial Forces, he was kept at Trentham on the instructional staff for a time but eventually went

overseas in April, 1941. Bro. Dougal was a young man of great promise, and in the fulness of time would no

doubt have followed in his father's footsteps in the Lodge. Our deepest sympathy goes out to Wor. Bro.

Dougal and Mrs. Dougal in the loss of their only child.

———————

BRO. W. H. FRENCH.

On 27th December, 1941, Bro. W. H. French of Lodge Otari also passed away quietly at the Pukeora

Hospital at Waipukurau. Bro. French came to Lodge Otari in 1936 from Lodge Russell as a jOining member.

Bro. French came to the Dominion about twenty years ago and joined the engineering staff of the Wellington

Harbour Board. He interested himself in youth movements in Wellington and helped to build up the Boys'

Brigade which at that time was struggling to get itself established here. After marriage Bro. French came to

live at Khandallah where he was active in the work of St. Barnabas Church, especially the St. Barnabas

Babies' Home. Of a quiet and retiring nature, Bro. French was highly esteemed by the Brethren, during the

all too brief period he was permitted to be with us. Our very deep sympathy is with Mrs. French who has

passed through troubled waters for many months.

———————

SEVENTEENTH CENTURY MASONIC HISTORY.

–⸱––÷––÷––⸱–

The careful researches into Masonic History for many years past have brought us much information,

enlightening and interesting, in several directions; but we still are to a large extent groping in darkness for

knowledge concerning the period covered by the seventeenth and early eighteenth century.

There is a criticism that one hears, by no means infrequently, that there is nothing left to discover in the

domain of Masonic archaeology, that the subject is exhausted. Such a criticism is far from a true

appreciation. In spite of the amount and value of the information that has accrued as the result of former

researches, the problem is still unsolved. The conclusions reached by various writers differ widely, and we

are still far from any degree of certainty on many points, and from general acceptance of any theory.

We have evidence of some sort of "Lodges" existing in the middle of the seventeenth century; but we require

to ascertain more facts about the Freemasonry of that time. What were these lodges? Were they mainly

operative, or mainly speculative? Were they operative with an admixture of speculative members? Were they

speculative with the concurrence and existence of operative members? Have we in them a relic of the Guild

system; or have we in them the outcome of an Hermetic succession? On the answers to these queries a great

deal depends. If we could obtain even partial records we might gain a good deal of light on what still remains

obscure, and is such a tantalising riddle for the student.

It may be that for some reason or other many students do not place sufficient importance upon the reality of

seventeenth century Masonry, and hesitate upon the comparative values at that time of "operative" and

"speculative," and have doubts about the inter-acting influences of one upon the other. It still remains a

perplexing riddle why Freemasonry should have seemed to start into new life and existence in A.D. 1717,

and yet that all evidence of it as an organised body was apparently wanting before the eighteenth century.

That period, however, is historically before us; and, though still obscured by uncertainty, may by further

information be brought into clearer and fuller light. True criticism can never be silenced for long, or its

canons be neglected with impunity; and, as facts have been accumulated and evidences have increased, it

becomes more incumbent on us, without a doubt, to deal with and investigate seventeenth century

Masonry—a problem which is very difficult to solve.

As yet we know about this problem only in part. We require clearer indications and more direct testimony

before we can safely decide or discuss its main features. However, though this be so, there are certainly

salient points in respect of it which should not be overlooked, for neglect of them would impair the value of

any inferences.

There are undoubtedly great difficulties in the way of Masonic research. Our ceremonies are oral and our

traditions are oral, and consequently, on questions closely connected with these, it is almost impossible to

enlarge outside our lodges. Such points are rightfully reserved as subjects for discussion only inside a lodge.

And thus this difficulty confronts us also in historical inquiries, since a deal of evidence as to pre-eighteenth

century Freemasonry and the antiquity of our system might perhaps be fairly drawn from our ritual

observances.

In dealing with traditions, qua traditions, it is necessary to be careful in the treatment of them. It is very

important to bear in mind that though a tradition may be incorrect it does not follow that therefore in

consequence it must be untrustworthy. As has been pointed out on good authority, there is always a

substratum of truth in all traditions, if only it could be found; and that, as all traditions become incorrect

through lapse of time, or constant repetition, so while they should not be slavishly accepted, so also should

they not be slavishly rejected.

The subject must be approached as an historical question dependent on authentic evidence to be decided by

facts without personal prepossessions or fancies of any kind. The great difficulty is that, in all such questions

as affect our studies of Masonic annals, there is a tendency to make things square with preconceived notions,

which may have been favoured or fostered till they have become hard to surrender. We should wait to

fashion our theories and hypotheses until we have accomplished the preliminary labour of assembling all the

ascertainable facts.

What is required is not merely the overthrow of certain old and well-worn statements, but a careful sifting of

all assertions in the light of later evidence and more availing opportunity. Practically, it seems necessary to

start de novo and to endeavour to lay down certain leading principles by which the value of evidence,

whether direct or indirect, historical or traditional, may be more accurately weighed and its authenticity

tested. Till this is done all attempts at elucidation will be at hazard, and the results will be just as

inconclusive, unscientific, and uncritical as certain former expositions of whose errors we complain, whose

aberrations we deplore, and hopelessness of imitation we have grounds to reprove and disavow.

Let us, then, as the number of Masonic students is happily increasing amongst us, set to work to find out all

that can be discovered of the history of Freemasonry in this country in the early eighteenth century and in the

seventeenth century.—R.N.O.—"Miscellanea Latomorum."

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

LINES DEDICATED TO R.W. BRO. FRANK A. STEANS, P.D.G.M.,

OF LODGE SOUTHERN CROSS, No. 9.

–⸱––÷––÷––⸱–

This Right Worshipful Brother, who is known throughout New Zealand in Freemasonic circles, so often

decorates the tables at the Invercargill Lodge meetings with generous displays from his garden, that I thought

I should like to write and dedicate these verses to him.—Gordon J. Reed, P.M. of the same Lodge.

Down our street

There lives a friend of mine I like to meet;

For from his bounty, when my friend is able,

He brings me gifts to deck my banquet table,

Delighting all at many festive hours

With gracious gifts—the gift of beauteous flowers.

If a rose—

Plucked from some friendly tree my gardener knows—

Then do its thorns remind me of a crown

A poor man wore when driven from town

Yet as I gaze and look upon it—red—

I'm glad that tho’ tis plucked, it be not dead.

Daffodils

Provide a wealth of yellow frills

And make my board as 'twere my lady's skirt

Whose phantom wearer beauty would assert;

Yet glad that she so rich in gold is able

To visit for a while my banquet table.

Violets rare,

Fit ornaments to deck my lady's hair,

Or rhododendron splash with varied ray

My table at the close of working day,

I have no choice! This friend of mine knows best

What I desire when, after labour—rest.

As I live,

I to my friend must compensation give

For the delight he has inspired in me

With tokens from some stately, generous tree;

But as a gardener I, indeed, am frail,

I cannot dig—I simply tell a tale.

Charity

Is all my friend expects of me,

And though I cannot gifts bring in reply,

My friendly feeling he dare not deny;

And he is rich and little wants of me

Who from a withered seed can raise a tree.

Down our street

I have a friend you'll have to meet.

My prayer is, and my selfishness you'lk pardon,

My room may scent the fragrance from his garden,

And when I have some stranger at my table

My friend will it bedeck if he is able.

————————

MASONIC DIGNITY.

–⸱––÷––÷––⸱–

It should be understood that Freemasonry never encourages brethren to disclose their membership of this

Fraternity to all and sundry whom they may meet in the walks of life. To parade it is undignified, and often

leads to a brother's motive being misunderstood, if not misconstrued. It is better that brethren talk less about

Freemasonry, and apply more of their energy to the demonstration of its ideals and principles in their

conduct. Freemasonry has nothing to gain by its members publishing on the housetops that they have been

received into its fold, but it will gain immensely if they will let it be seen that, having been brought face to

face with its great ideals and teachings, their own lives have been enriched and ennobled. This is what the

world wants to see.

————————

DEMOCRACY.

–⸱––÷––÷––⸱–

AN IDEALISTIC PRINCIPLE.

————

(By J. E. Mattocks, 33deg.)

————

The average citizen if asked to define Democracy would doubtless refer you to the system of government

employed in the United States of America as a complete answer. Much truth would be contained in the reply,

yet it would fall far short of completeness. His answer would be a natural reaction to such a query since his

lifelong custom has been to regard as an established fact that which wishful thinking, conscientious struggle,

and unceasing devotion have yet to accomplish. In this instance, as in many others, the original meaning of a

term has been so distorted to accommodate existing conditions that the idea originally conveyed has been

definitely shadowed, if not wholly lost.

The first attempt to establish a constitutional democracy took place in ancient Egypt so long ago that it is

shrouded in antiquity. This effort was of short duration and abortive. Greece is spoken of as the Mother of

Democracies and, while a much 'higher development was attained than in Egypt, inability of the great

majority of the people to grasp the true principle caused its early dissolution.' In the United States it has

reached a high expression and has gone further towards the practice of a true interpretation than has ever

been known. Yet the essential meaning of Democracy can be applied to all three cases cited only in

contradistinction to such other governmental forms as Autocracy, Absolute Monarchy, Totalitarianism, etc.

Democracy is not essentially a system of legislated edicts together with the machinery set up to enforce

them. In other words, while it is not exclusively a system of government, it has its most salutary expression

through governmental form.

It is not an exaggeration, then, to say that Democracy has not been born—that it is yet in its period of

gestation awaiting only sufficient maturity of humanity to make its advent possible.

Democracy is the idealistic principle in human nature which seeks ever to insure the maxima of individual

liberty, intellectual, industrial, physical, and spiritual, to the maximum number of those who have already

attained, intelligently, a reasonable measure of it.

An analysis will serve to clarify the three main thoughts contained in this definition.

"Democracy is the idealistic principle in human nature . . ." We are taught that we were created in the image

of our Maker. In other words, back in the beginning we were constituted an entity by a spark from the

Divine. We started our existence as a part of the Creator, and, as we descended into matter, we gathered

around us certain attributes. Without this humanising spark from the Divine we would have passed along into

mineral, vegetable or brute existence with the limitations of each kingdom definitely set against us. This

humanising spark alone will cause us to strive continually for that something which, for the time, is beyond

our reach—an ideal. This dissatisfaction with the status quo, this urge, definitely lifts us up out of the lower

classifications and evidences that we are human.

If an ideal is partially realised in any one period, then succeeding generations, having come into possession

of the broader view, continue to strive for higher expressions. Each accomplishment serves as a base from

which to continue the quest. This urge will ever continue, and this striving will be a part of our inner nature

until we have evolved to that purely spiritual condition that marked us at the outset. We will again possess

this, plus our experiences.

Untold generations and numbers of years, doubtless beyond conception, will be required to accomplish this

condition for all; but, in the meantime, we will be living our individual lives, some more advanced than

others, and contributing building stones to that Temple not made by hands, eternal in the heavens.

This idealistic principle is not a product of man's divining. It is not a matter of agreement, legislation, edict

or force. It is a product of the inner consciousness. We are first aware of it through the secret chambers of

our own mind—the still, small voice—and immediately we attain this awareness the urge to shape it into

practice motivates every resource we possess.

The second thought in the definition is the thought of Democracy in action—"the idealistic principle in

human nature which seeks ever to insure the maxima of individual liberty, intellectual, industrial, physical,

and spiritual. . . :'

Democracy as a cosmic principle is a profound realisation of Divine Unity. Public thought has not attained

that status where reasoning begins with the recognition of unity in diversity. It has not yet fully embraced the

idea that Democracy means every man should be helped up to the fullest capacity for service and

achievement, instead of being held down to the level of the average. Selfishness, doubtless, of the many and

varied human attributes, has been the greatest factor in retarding the realisation of the idealistic principle. So

long as desire and selfishness are dominant, the declaration of "the greatest good to the greatest number"

remains but a theory. Distortion of the principle may not be wholly for the purpose of self-aggrandisement. It

may be due to an honest, but mistaken, attempt to interpret the present in terms of the past or to adapt it to a

false concept of the present. Should it be distorted through any cause, it nevertheless remains as a foundation

upon which to build and advance the ideal.

The greatest step forward towards the accomplishment of Democracy was the application of the doctrine of

the Trinity, unity in diversity, to temporal affairs. This concept, grasped by a very few in dim antiquity, has

come down to us through an ever-widening circle, constantly enriched by scientific thought until to-day,

although not understood by the masses, it persists a substantial working hypothesis. Many of our

governmental problems yet unsolved will eventually align themselves through this concept. The antagonism

between Capital and Labour is doubtless one of the greatest hindrances in the development of a true

Democracy; yet we are assured that even these opposites may be brought together through the offices of a

truly independent legislature and be so directed as to produce that harmony which would become the

prosperity of nations. We may expect that ere long some statesman will arise who will set aside the human

desires and selfish greeds and harmonise these opposites, as did Pythagoras when he veiled his interpretation

of the right-angled triangle.

The warped conceptions that are caused by man's inherent personal desires may, for the time, result in only

minor inconveniences—rather a slowing up of advancement towards the idealistic principles; but, after long

periods, the minor inconveniences become catastrophic, resulting in the populace seeking a way out, through

many and diverse factions, on many and diverse planes. Mental confusion usually results in opposing camps

of thought, spiritual confusion in diverse doctrines or sects, economic maladjustments arise from dissension

and greed, and physical confusions result in wars and cataclysms.

When such wastage in human affairs has been reached, there always appears a great leader, clear thinker,

who brings humanity back to an appreciation of the true interpretation. At this juncture we find ourselves

again launched upon a new era and a great advance is made toward the accomplishment of the ideal. Many

great leaders have appeared from time to time, and all have advanced the great principle. Confucius, Buddha,

Jesus, and many others have pointed out the warped truths and clarified the confusing complexities. They

destroyed the idols and the false leaders, and placed in their stead the ideals expressed in humanitarian

doctrines.

The third thought in the definition, "to the maximum number of those who have already attained,

intelligently, a reasonable measure of it," would seem at first glance to limit the benefits bestowed by a

realisation of the democratic ideal. All idea of limitation is dispelled, though, when we remember that the

principle must be born within our own inner consciousness and translated into our own experience before we

can share in even the concept, much less in its practice and realisation. The limitation is therefore set up by

the individual himself and is in no sense denied him. The backward will naturally advance on account of

their environment and absorb the teachings of those in close contact. The child will, perhaps, some day wield

the sword but, as a child, he would doubtless do himself and others great harm through ignorance of its

proper use.

Untutored and vicious mentalities always succeed in retarding rather than accelerating any movement they

espouse, either through a lack of understanding or an attempt to warp it to fit their own selfish desires. The

incompetent who are either placed in power or who assume power invariably mutilate or wreck the cause

they advocate.

False leadership is so at variance with all cosmic law that no endeavour can reach fruition under its

disruptive influence. Building stones that should be placed at the head of the corner are sure to be rejected

for inferior symbols that will fit better into the personal design of the overseer.

The stage for the last act of the world drama that is being enacted to-day was definitely set in the Western

Hemisphere several centuries ago. People who had glimpsed some of the inner truths of Democracy migrated

to this country, where strife and dissension had not set up barriers that would prohibit their aspirations for a

democratic nationalism. Here, unhampered by traditions and prohibitions, these early inhabitants began to

crystallise their vague concept of Democracy into a practical system of life. At times, it is true, they strayed

far from the ideal, and by so doing delayed the fulfilment of their hopes. Many incidents, and many of them

of recent date, have transpired to retard the full development of a democracy; yet the principle has taken such

a firm hold that with all our undemocratic blunders, we have become a world factor when its doctrines have

been assailed. The Bill of Rights, that guarantees the citizen protection against the State as well as against the

individual, has advanced the cause of Democracy far beyond any prior attempt to apply the principle. This

development could not have taken place in Europe with its racial hatreds, its international intrigues, its

economic jealousies, and its inhuman wars. Democracy never develops in such an atmosphere.

History and tradition bear out the fact that all great and fundamental changes are preceded by such suffering

and repeated atrocities as are now taking place in the Old World. When that tide of death and destruction

recedes and the error of their concept of human relationship has been forced upon them, there will doubtless

be born in the minds of the people of those devastated countries a desire for and a conception of true

Democracy. Our erstwhile enemies will, in all probability, become our allies in assisting us to accomplish the

real birth of Democracy.

When we have found the idealistic principle and have acted upon it, we will have individual liberty, intellec-

tual, industrial, physical, and spiritual, and a citizenship will be established among whom no contention will

exist except that noble contention, or rather emulation, of who can best serve and best agree.

—"The New Age."

————————

MY DAILY DESIRE.

–⸱––÷––÷––⸱–

To awaken each morning with a smile brightening my face; to greet the day with reverence for the

opportunities it contains; to approach my work with a clear mind; to hold ever before me, even in the doing

of little things, the Ultimate Purpose toward which I am working; to meet men and women with laughter oh

my lips and love in my heart; to be gentle and kind and courteous through all the hours; to approach the night

with a weariness that ever woos sleep and the joy that comes from work well done—that is how I desire to

waste wisely my days. —Author unknown.

————————

"Always do right. This will gratify some people and astonish the rest."—Mark Twain.

————————

MASONRY AND ITS JURISPRUDENCE.

–⸱––÷––÷––⸱–

By Bro. G. F. Turner, P.Pr.G.Purs. (Glos.)

————

THE WRITTEN LAWS.

Next to the unwritten laws, or Landmarks of Freemasonry, come its Written or Statutory Laws. These are the

"REGULATIONS," as they are usually called, which have been enacted from time to time by General

Assemblies, Grand Lodges, or other supreme authorities of the Order. They are in character either general or

local. By the concurring consent of all Masonic jurists, it is agreed that the regulations adopted previous to

the year 1721, are general in their nature, because all the Masonic authorities established since that year have

derived their existence, either directly or indirectly, from the G. Lodge of England established in 1717. Soon

after 1721, however, other Lodges were established with equal powers to make regulations for their own

jurisdictions; hence the enactments of the G. Lodges of England, Scotland, Ireland, and other countries are of

authority only in the jurisdictions over which they, respectively, hold control. Generally speaking, the Code

of Regulations or the Universal Written Law, is contained in comparatively small compass, and with the

Landmarks briefly explained, constitutes the whole of the superstructure on which Masonic Law is erected;

and from the dictates of reason and the suggestions of analogy and common sense, we must deduce all those

fundamental principles which make the science of Masonic Law.

Having briefly outlined the basis of Masonry, it is now necessary to state which of the several documents

contains the universal Masonic Laws as the competent Authority, and those referred to in all obscure or

disputed points of Masonic Law. They are as follow:-

1. The old York Constitutions of A.D. 926.

2. The Constitutions of Edward III.

3. The Regulations of A.D. 1663.

4. The Ancient Installation Charges of James II.

5. The Ancient Charges at Makings.

6. The Regulations of 1703.

7. The Regulations of 1717.

8. The Regulations of 1720.

9. The General Regulations of 1721.

10. The Charges approved in 1722.

THE ANCIENT MYSTERIES.

Up to a comparatively recent period the History and Antiquities of Freemasonry have been involved in a

cloud of darkness and uncertainty. Treated as a rule with thinly veiled contempt by men of letters, the subject

has been abandoned, for the most part, to writers with whom enthusiasm has supplied the place of learning,

and whose sole qualification for their task has been membership of the fraternity. On the other hand it must

be stated fairly that the few writers who have taken up his theme, evince an amount of credulity which, to

say the least, is commensurate with their learning; and by laying their imagination under contribution for the

facts necessary to the theories they advance, have confirmed the belief that all Masonic history is untrue.

Speculative Masonry, as they call it, seems to have favoured them with a large portion of her airy materials

and with ladders, scaffolding and bricks of air, they have run up their historical structures with wonderful

ease. A new and more critical school, however, has arisen which, while doing much to place the subject on a

sound historical basis, has yet left something to be desired. Herr Findel's publication of a General History of

Masonry in 1861 marks a distinct era in the progress of Masonic literature; and while perhaps lacking in

reference to authorities of repute, his work brought for the first time within popular comprehension the entire

subject to the elucidation of which its scope is directed. On the other hand W. Bro. R. Freke Gould's famous

"History of Masonry" clears up many doubtful points. Findel deals with Prehistoric Masonry very briefly;

but this branch of research has been taken up by G. F. Fort, who in 1876, published a most interesting

volume devoted entirely to the "Antiquities" of the society, and discusses very ably and clearly the legendary

history of the fraternity.

The actual history of Freemasonry can be deemed strictly to commence only from the period when the chaos

of mythical traditions is succeeded by the era of Lodge Records. This period cannot be determined very

easily. The circumstances of the Lodges even in the north and south of Britain, were dissimilar. In Scotland

the veritable proceedings of the Lodges for 1599, as entered at the time in their Minute Books, are still

extant. In England we have no minutes ranging back even into the XVII century, and the records of but one

Lodge of Alnwick between 1700 and the formation of the first G. Lodge in 1717. The mythico-historical

period must therefore be held to have extended to 1717.

Much of the early history of Freemasonry is so interspersed with fable and romance, that however anxiously

we may be to deal tenderly with long-cherished legends and traditions, some of these must be allowed to

pass quickly into oblivion. The origin and source whence first sprang the institution of Freemasonry, says Dr.

Mackey,

"has given rise to more difference of opinion and discussion among Masonic Schools than any other

topic the literature of the institution."

For the most part, it may be stated that each contributor to the Masonic historical claim has attributed his

theme to that kind of antiquity of which he himself was most fond. Of STONEHENGE, it has been asserted

that nearly every prominent personage from the Devil to the Druids have at one time or other been credited

with its erection, the latter, however, enjoying the suffrages of the archaeologists. Both the Devil and the

Druids have had a large share ascribed to them in the institution of Freemasonry; and this theory of Masonic

ancestry, although long since abandoned as untenable, was believed in by a large number of Masonic writers

whose works are even yet in demand. The connection of the Druids with Freemasons has, like many other

learned hypotheses, both history and antiquity bent against it. Although the literature of Druidism is very

extensive, we really know very little of this obscure subject. It has recently been pointed out that our tradi-

tions of the Scottish and Irish Druids are evidently derived from a time when Christianity had long been

established. The Romans left us very little definite information on the subject. It is not necessary to enquire

minutely into the secrets of the Druidical doctrine;

"the laws which they administered are forgotten; their boasted knowledge of ethics can only provoke

a smile."

Druidism seems to have gradually gone out of fashion, and after the conversion of Ireland the Druids

disappear from history.

Each of the following systems or sects has been regarded as a lineal ancestor of the Masonic fraternity:

(a) The Ancient Mysteries.

(b) The Essenes.

(c) The Roman Collegia.

(d) The Culdees.

To discuss adequately within the limit of this paper the vast subject of the Ancient Mythology is an

impossible task, as the actual evidence from which alone any certain information is derivable lies scattered

over the whole surface of classical literature, and students will find more than enough to satisfy the most

ardent curiosity by reference to the many works published on this subject.

The first, and Original, Mysteries appear to have been those of Isis and Osiris in Egypt. It has been

ascertained that they were established in Greece somewhere about 1400 B.C., during the reign of Erectheus.

The allegorical history of Osiris the Egyptians considered to be the most solemn mystery of their religion,

but of the ceremonies we must ever remain ignorant; and the only means of forming any opinions respecting

them are to be derived from our very imperfect acquaintance with those of Greece, which were doubtless

similar to the rites practised in Egypt. The most celebrated were the "Orphic," "Bacchic," "Eleusinian,"

"Samothracian," the "Cabiric," and the "Mithraic." It has been alleged, but on doubtful authority [i.e.,

"History of Freemasonry (Laurie), 1804"], that the Dionysian architects, also said to have been a fraternity of

priests and lay-architects of Bacchus, present in their internal as well as external procedure the most perfect

resemblance to the society of Freemasons. They granted honorary membership and admitted speculative

members, as we term them; and it has been asserted that they had grades and secret signs of recognition. Our

chief interest in their history, however, arises from the claim that has been advanced that they employed in

ceremonial observances many of the implements or "working tools" now used by the Freemasons for similar

purposes. It would test the learning of the greatest

historian to identify any period or place illumined

even by the faintest glimmer of philosophical

science with the invention of architectural

symbolism.

In support of this position, I will merely state the

philosophical teaching of one ancient people, which

will sufficiently establish its correctness. In one of the oldest of the Chinese Classics, embracing a period

from the twenty-fourth to the seventh century B.C., we meet with distinct allusions to the symbolisms of the

Mason's art.

"But if we begin," says H. F. Giles in his famous "Freemasonry in China," "where the 'Book of

History' ends, we find curious Masonic expressions to have been in use at any rate in the written

language, more than seven hundred years before the Christian Era: that is to say, only about two

hundred years after the death of King Solomon himself. But inasmuch as there are no grounds

whatever for doubting the authentic character of that work as connected with periods much more

remote, this would give to Speculative Masonry a higher antiquity than has ever yet been claimed."

Another very famous work, "The Great Learning," Dr. Legge, in "Chinese Classics," Vol. I, page 27, says

may be safely referred to the Fifth Century B.C., and from it we read that a man should abstain from doing

unto others what he would not they should do unto him:—this, added the writer, "is called the principle of

acting on the square."

H. F. Giles also quotes from Confucius, B.C. 481, and from his great follower Mancius, who flourished two

hundred years later. The latter taught in his writings that men should apply the Square and Compasses to

their lives, and the level and markline besides, if they would walk in the straight and even paths of wisdom,

and keep themselves within the bounds of honour and virtue.

The worship of Mithras, its origin, rites and meanings are extremely vague. The authorities differ as to its

exact period of introduction into Rome, but it is placed about B.C. 68. It speedily became popular as with the

earlier imported worships. There is no record of their final overthrow, and many have supposed that the faith

in Mithras survived into comparatively modern times in semi-pagan forms of Gnosticism, although doubtless

we must assume that its authority was destroyed when pagan worships were finally forbidden by law.

["Origins of English History," p. 351]. Into the abyss of Gnosticism one cannot here plunge, but we do know

that it was the earliest attempt to construct a philosophical system of faith, it was a speculative system, and

exercised little influence upon the masses of the people.

[The rites and ceremonies of the Essenes, Roman Collegia, and The Culdees cannot be treated within the

limits of this paper.]

—"The Northern Freemason."

————————

WHAT IS LIFE?

–⸱––÷––÷––⸱–

By Ernest Crutcher, M.D., 32°, Los Angeles.

————

I do not know. Do you? We seem instruments of life. We are not living life, for life is living us. Life is not a

creation, but a state of being, an entity de novo, an essence of God. All things in the universe have life, how-

ever inanimate. When life leaves any living creature, we say it is dead. Yet its body is more alive than before

the inhabitant spirit abandoned its tenement. Myriad other forms of life engage, subsist riotously to succumb

in turn with consumption of the corpse. Life is protean. It changes form by the death of another form. Being

of all being is. Life preys on other features of life, growing by what it feeds upon. Do you suspect death to be

another life—a birth?

I, a semblance of life—its temporary instrument—am dispossessed by other life that invades and dissolves

its constituents wherein this subtle entity flourished for a brief while, and is displaced, in turn, by other forms

of life, themselves to be wrecked and displaced by animate forces equally important in the Great Scheme.

Life pulsates universally, multiversally, omniversally; is pertinacious, persistent, miraculous, complex yet

simple, omnivorous and ever discriminous. Every speck, spark, cell and fibre is subject to changes wrought

by recondite force. One form of life is precursor of another form—vibrant, pulsing, restless, seething change.

The Pattern Shop of Nature is never quiet. New fashions and features are often grotesque and fanciful, none

permanent, none alike, yet with a strange similtude obtaining, a resemblance somewhere, however different.

Change is wrought by a weird fate y-clept death. Surely, since death is so inevitable and universal, it cannot

be dreadful. Birth and death are established by the same Beneficence that controls and devised both. Hence,

both have gracious intent. Our fears and apprehendings are but superstitions based on ignorance of the

unknown and unknowable future or destiny. Surely He who gave knows why He takes. Both have Purpose;

ergo, both must be beneficent. Since life is a day in school, since nothing merely happens, since each

incident is foreseen and predestined, since there is a well-meant lesson in every event, however grievous or

joyful, since tutoring and maturing of soul is our destined end and way, since every happening to us has

meaning and a lesson, and every thing soever is foreseen and has motive, since our Father is never asleep, or

away from home, and knows every incident of each life—why, oh, why do we murmur and repine and feel

sorry for ourselves, instead of seeking the Purpose back of every day's occurrence and applying our hearts

unto wisdom?

Each trial is a preparation and maturing process, and, since man is a continuous gatherer of ripening

experience, and some require a larger dose of trial than others less headstrong, why do we not ponder the

incidents of the way to the end that we grow wiser and more wary, thoughtful and considerate, sympathetic

and condoning with our fellows, helpful and encouraging to such as are less fortunate?

You who have less ardour, fewer trials, lighter loads—you have passed through them in precedent careers

and require no repetition. The tasks for you are different than those for others. But "into each life some rain

must fall," and every soul alive has its burden and problems. If we know the load that many, seemingly

unfettered, sustain, doubtless we would congratulate ourselves and give solace to the ones we suspect to be

without care.

Every difficulty or care that comes—every loss or sorrow—has its purpose and stimulative meaning.

Therefore, instead of repining and groaning as if no one else had cares, griefs, losses and crosses, seek out

the meaning of them all and learn to be grateful for tutorship and the patience and wisdom of a sleepless

Providence. "Shall not the Judge of all the world do right?" When we learn that life follows life continuously

and with beneficent purpose, we may become more philosophical and grateful.

Throughout the ages of thought, a solution of what is Life has been sought by thinkers. Every pen has failed,

and known it has failed, to define it. Might it not be an essence, and effluence of Divinity? It assuredly

cannot be destroyed. If dispatched from any creature, it merely is divested of a temporary garment—a suiting

that was never intended for permanence, an investiture of housing for a Something that requires a covering

while manifesting on the physical plane. The astounding fact is everything soever has that entity we

designate Life. Can it be a spiritual presence? Might it not be an emanation from Deity itself? "O, the depths

of the riches, both of the wisdom and majesty of God! How unsearchable are His judgements and His ways

past finding out!”

Were I poetic, I would cite you the joyous birds, the smiling flowers, the graceful gazelle, the leaping

mountain goat, the dashing brook, the rippling field of ripening grain, the shout of riotous children, the ocean

at play, the swift, silent river, the fondling mother bending over her bairn, the sailor gasping with delight

high up in the shrouds, the neighing war horse, the roaring tempest, and falling rain, the still small voice of

the desert, the nameless inexplicable solemnity of mountains, the sweetness of skies and moonlight, the thrill

of the whippoorwill in lonely darkness, aye, the shadows of a cemetery with its ghostly, fatuous monuments

that vanity or conscience has erected —for what is more expressive of life than the city of the dead? And

why are these dead, whose bodies have been laid away? One of the strongest pleas for incineration of the

castoff tissues that erstwhile enveloped life is the frightful presence of other life that springs into activity

soon after Life has shucked its temporary garb. How ghastly the portrayal of Nature's disposal of used

material, and how graciously beautiful she remoulds, remakes, refurbishes it in other factors and

embellishments of her earth!

I, myself, am Life, even as you and all else soever are partakers of the effluence and influence of

graciousness, beneficence, deific Love. One career but betokens another. Life builds on life and seeks, with

each incarnation, to improve in pattern and utility, ever wishful to beautify, to enlarge in excellence and

ability the recurrent embodiments, but to what end?

The joy of living and serving is the privilege of having lived and served. The motif of Life? The Ultimate?

Who but the Designer and Creator can foresee or foretell? Duty demands that it be lived fully, earnestly,

hopefully, cheerfully, faithfully, thankfully to-day. That is all we have.

Fearing neither ghost nor goblin,

Man nor devil,

Death nor hell, and

Only God, should I wrong a fellowman.

—Ancient Rosicrucian Aphorism.

—"The New Age."

————————

RICH WITHOUT MONEY.

–⸱––÷––÷––⸱–

Many a man is rich without money. Thousands of men with nothing in their pockets, and thousands without

even a pocket, are rich. A man born with a good, sound constitution, a good stomach, a good heart and good

limbs and a pretty good headpiece, is rich. Good bones are better than gold; tough muscles better than silver;

and nerves that flash fire and carry energy to every function are better than houses and land. It is better than a

landed estate to have the right kind of a father and mother.

Good breeds and bad breeds exist among men as really as among herds and horses. Education may do much

to check evil tendencies or to develop good ones; but it is a great thing to inherit the right proportion of

faculties to start with. The man is rich who has a good disposition, who is naturally kind, patient, cheerful.

hopeful, and who has a flavour of wit and fun in his composition.

The hardest thing to get along with in this life is man's own selfish self. A cross, selfish fellow, a desponding

and complaining fellow, a timid and care-burdened man—these are born deformed on the inside. They do

not limp, but their thoughts often do.

————————

TO HELP THE NEW MEMBER.

–⸱––÷––÷––⸱–

(By Wm. C. Rapp.)

———

The brother who sponsors a candidate for the Masonic degrees occupies a somewhat unique position, for he

thereby becomes the contacting agency between the initiate and the fraternity. By this procedure he assumes

a certain responsibility, or perhaps we may say he becomes invested with a privilege—that of furthering the

welfare of the new member.

Unfortunately it is true that in many cases when a candidate completes his degrees he is allowed to snift for

himself, to "find" himself in the fraternity as best he can. If he is of a reticent or reserved disposition he is apt

to make little headway and, perhaps unconsciously, will feel neglected, with the ultimate result that his

interest wanes.

Here is the first great responsibility of the sponsor to see that his candidate is wholeheartedly received into

all activities of the lodge, not in a formal manner, but by a multitude of minor attentions that will make' him

feel that he is more than a side-liner whose province is to assist in constituting an audience. Much of this

attention is social in its nature, but it is of tremendous importance. It should be remembered that most new

members' form their estimate of the value of the institution during the first few months of their affiliation.

Few men enter the portals of a Masonic lodge with more than a hazy knowledge of the nature of the institu-

tion, and practically all of them are hungry for this information. In passing through the various degrees they

have heard long and serious lectures. These beautiful and well prepared discourses are designed to give the

information the novitiate needs, and they do give him a splendid background of the purport and objectives of

the fraternity, but because of the newness of the surroundings and the strangeness of the proceedings even

the mentally alert are able to absorb but a fraction of their significance. Friendly casual discussion of

Freemasonry, in language that the petitioner is accustomed to use, will give him a keener insight into the

fraternity than the set phrases of the ritual. He should be encouraged to seek more light on any phase which

is not clear to him. Here again the sponsor has the best opportunity to gratify the curiosity of the new

member, who will naturally look to him as a mentor and counsellor.

It is regrettable that all brethren are not able to "post" a candidate properly, but if the sponsor possesses the

necessary qualifications he is the best man to undertake the task. Certainly it is his responsibility to see that

his candidate receives the best of assistance in this important matter. A fell posted candidate will remember

that part of the work long after he has forgotten all the lectures and other portions of the ritual.

There is much of interest in the history, customs, philosophy, laws and practices which will prove of benefit

to a new member. We would not say that it is the duty of the sponsor to provide this information, but he can

in many ways assist by directing him to the proper source where it can be obtained.

To sum up, the responsibility of the sponsor is the same as that which rests upon all members of the

fraternity, to assist, guide, and if need be admonish new members, except that his obligation is more definite.

————————

"You are richer to-day than you were yesterday if you have laughed often, given something, forgiven even

more, made a new friend, or made stepping-stones of stumbling-blocks; if you have thought more in terms of

'thyself' than 'myself,' or if you have managed to be cheerful even if you were weary. You are richer tonight

than you were this morning if you have taken time to trace the handiwork of God in the commonplace things

of life, or if you have learned to count out things that really don't count, or if you have been a little blinder to

the faults of friend and foe. You are richer if a little child has smiled at you, and a stray dog has licked your

hand, or if you have looked for the best in others and have given others the best in you."

————————

FREEDOM OF THOUGHT IN MASONRY.

–⸱––÷––÷––⸱–

Much of the obscurity of the original and early history of Freemasonry has been caused by the secrecy

generally observed by the brethren of that period. But little was committed to paper, and the proceedings

recorded were of the scantiest character.

The liberty of the Masonic press and the free expression of thought which is now conceded to Masonic

writers is a victory gained only after a tedious struggle. It was the general opinion of those high in office, but

not deep in Masonic knowledge, that all the learning in Masonry should be confined to a mere recital of the

ritual and an acquaintance with lodge lectures. They supposed that the whole curriculum of Masonic science

or philosophy was embraced within the narrow limits of oral construction, or rather, they knew nothing of

any science or philosophy, and were wont to deem him the most learned Mason who could but recite by rote

the stereo-typed catechism he had acquired by constant repetition.

But this condition was not satisfactory to brethren of intelligence. There were those who believed that the

ritual was a mere skeleton which, to make it presentable to men of cultivated intellect, required to be clothed

with lofty thoughts; that there was a system of profound philosophy in Masonry which could only be

developed by research; and of this system the ritual was only the index pointing out the objects that were to

be investigated; and finally, that to give these investigations any value it was absolutely necessary that they

should be given to the world like the investigations of any other science of philosophy—by means of

publications which Masons could read and thus enlarge within their homes the ideas, the sentiments of which

they had first acquired in the lodge.

Masonry is a school of philosophy. Books on its history and science, once so rare, are now abundant. Every

country where there is a congregation of Masons has its scholars investigating the character, the aim, the

designs of the institutions, and its periodical works, in which the results of these investigations are given to

the Craft.

The means of acquiring Masonic knowledge are within the reach of every Mason. He who is ignorant is so

because of his own indifference. He who contents himself with the acquisition of the ritual as given in the

lodge may be in possession of all the forms of initiation and call himself a "bright" Mason, but his brightness

will be utter darkness when compared with the knowledge of him who from books and periodicals has

learned the true meaning and significance of that ritual and the real philosophy of that institution.—"Masonic

News," Canada.

————————

MASONIC ACTIVITIES IN THE DUTCH EAST INDIES.

–⸱––÷––÷––⸱–

With so much attention being directed towards Singapore and the Dutch East Indies, an article in the April

issue of the "Masonic Record," London, will be of interest to our readers, especially as the writer speaks

from his own knowledge.

Now that cruel invaders have done their worst to destroy the Craft in Holland, murdered or exiled the

brethren and stolen their property, this once progressive country has been reduced to a species of slavery that

will make its citizens hate the fine word "neutrality" and all it connotes.

Up to 1939, the Grand Orient of the Netherlands governed 59 lodges in Holland, 21 in its East Indies, 4 in its

West Indies, and 39 in South Africa, with a membership of about 7,300. In its East Indies, there were 18

lodges in Java, 2 in Sumatra, and 1 in the Celebes; the senior of these in Batavia was warranted in 1769.

All these lodges, united in their Provincial Grand Lodge, carried on many activities for human betterment

through both its own and co-operative organisations. Included were a college, two high schools, five

grammar schools, a kindergarten, besides providing food and clothing for poor children. They had a public

library with some 12,000 books, a large reading room and a vacation home for convalescents and others in

need of quiet and comfort.

At lodge meetings informality is not allowed and brethren must wear full dress at all times (one may be

allowed to think that the materials of such clothing are suitable to the tropical climate!). The work is

conferred in both Dutch and in Javanese, although the membership includes Malays and Chinese as well.

Their 150th anniversary was celebrated in 1917, and a commemorative volume issued. We sincerely hope

their good work may be continued.—"Masonic Journal," South Africa.

————————

ANNIHILATE MASONS OF EUROPE—MASONS

PLACED IN CONCENTRATION CAMP.

–⸱––÷––÷––⸱–

(By James Fairbairn Smith.)

————

Those who reflect upon the development and accomplishments of the Czecho-Slovakian State must agree

that the statecraft displayed by its leaders was such as to leave little room for doubt that the country

possessed the most enlightened Government on the Continent of Europe, surpassing by far anything that

Germany had enjoyed at any time during the course of its history as a united nation. The world is fully

conversant with the eminently fair methods used by the Czech Government in its treatment of the various

racial minorities domiciled within its borders and thus when Hitler's cry for self-determination for the three

million Germans living in western Czecho-Slovakia was heard, the world knew that it was just an excuse for

the demands which soon followed.

In Czecho-Slovakia self-determination for those of the German race was even carried into their fraternal

lives and for that purpose a separate Grand Lodge of Masons, known as the Grand Lodge "Lensing su den

Drei Ringen" (Lessing of the Three Rings) using the German language, operated for those of the German

race. Moreover, this Grand Lodge was in complete harmony with the National Grand Lodge, the

membership of which was largely of the Czech and Slovak nationalities. Both Grand bodies aspired to

international understanding and cultural collaboration between the nations forming the State.

These two Grand Lodges, recognised by nearly all of the Grand Lodges of the United States, ceased

operations soon after the ceding of the Sudeten territory to Hitler. This did not, however, free them from the

oppression, tyranny, and "legalised" murder, which is the lot of Masons wherever Hitler makes conquest.

The Grand Officers and Worshipful Masters together with hundreds of members were taken captives and

confined to the horrible concentration camps of eastern Germany. Their temples have been looted and their

personal properties confiscated. Many have since been murdered on the most flimsy pretexts. Several of

these were among those decapitated during the past few weeks.

Masonry first appeared in Czechoslovakia while it was part of the old Austrio-Hungarian Empire. Count F.

A. Sporck, Governor of Bohemia, established the Lodge of the Three Stars of Prague in 1727. The Craft,

however, was never allowed to become very strong. The first lodge to be organised after the founding of the

Republic was constituted in Prague in 1918 and named after Johann Amos Comenius, who was the greatest

educator of the 17th century. He was regarded as the patron saint of Freemasonry in Czechoslovakia. This

marked the beginning of the National Grand Lodge, which at the time it suspended operations in 1939 had 25

lodges and a membership of some 1100. Karel Weigner was the Grand Master, Eduard Benes, for many

years Minister for Foreign Affairs and the last President of the Czechoslovakian Republic, was an ardent

Mason and a member of Lodge Johann Amos Comenius.

The Grand Lodge "Lessing of the Three Rings" was organised October 23, 1920, and at the time it was

dissolved it had 35 lodges and a membership in excess of 1500. Dr. Ernest Steinert was Grand Master.—

"Masonic World."

————————

REVIEW OF PROCEEDINGS OF FOREIGN GRAND LODGES.

–⸱––÷––÷––⸱–

(Published by the Authority of the Grand Lodge of New Zealand.)

————

INDIANA-1941.

Five hundred and forty Lodges, 105,811 members, a gain of 106.

124th Annual Communication held at Indianopolis, 27th and 28th May.

M.W. Bro. Claude M. Jacoby, G.M., presiding. 16 P.G.M.'s were present.

In the course of his address the G.M. said:—"During the year, I have observed that some of our Lodges were

using petition blanks not in accordance with regulation form and were illegal in that no requirement was

shown whereby the petitioner must declare his allegiance to the Constitution, Flag, and Government of the

United States of America, which is in direct violation of Section 89. On each occasion that these irregular

petitions were discovered, I ordered them to be destroyed and standard forms provided."

The membership of the four largest Lodges was respectively 1643, 1303, 1232 and 1124, and there were

three others of over 1000.

Nearly 42 per cent. of the initiates were in their twenties, 37½ per cent. in their thirties, 14½ per cent. in their

forties, and 6 per cent. over fifty.

There were 148 men, 111 women, 57 girls, and 83 boys in the Masonic Home.

Five hundred and twelve Fifty Year Buttons were presented during the year (the first in Indiana). The newly

installed G.M. said:—"One of the most eloquent Masonic addresses I have ever heard came from the lips of

an old man, a veteran in his nineties. He had been a Mason sixty-six years. We gave him his Award of Gold.

In his expression of thanks, he faced the Grand Master and said:—

"It has been written: 'Out of the fullness of the heart, the mouth speaketh.' My heart is so full I cannot refrain

from speaking. I have been a Mason sixty-six years. I have seen the affairs of the world and the nation

change time and again. In every field of life and of endeavour there has been change—constant, never-

ending change. But I thank God that through these sixty-six years, Masonry has not changed! I thank God for

the things that do not change."

Grand Master: M.W. Bro. James K. Gorrell, Bremen.

Grand Secretary (since 1920): M.W. Bro. William H. Swintz, P.G.M., Indianopolis.

Grand Representative of N.Z.: W. Bro. John W. Thornburgh, Indianopolis.

Grand Representative at N.Z.: R.W. Bro. H. L. Harston, P.D.G.M., Napier.

————

NEBRASKA-1941.

Two hundred and ninety Lodges, 30,919 members, a loss of 411.

84th Annual Communication held at Omaha 3rd and 4th June. M.W. Bro. Earl J. Lee, G.M., presiding.

As is customary in some U.S. jurisdictions G.L. was opened by the D.G.M and the G.M received

immediately afterwards. Fourteen P.G.M.'s were formally welcomed and mention was also made of the fact

that M.W. Bro. Wemple, who was installed as G.M. in 1884, was still alive, aged 93. Twenty-two Grand

Lodge committees discharged various functions during the Communication.

A Roll of Honour gives the names of 10 Lodges reporting no delinquent dues for the year and one Lodge

which had never suffered a loss of membership since receiving its Charter in 1920.

In his oration the Grand Orator, W. Bro. Robert G. Simmons, Chief Justice of Nebraska, analysed and

described the fundamental difference—political, spiritual, social, and economic—between the democratic

and totalitarian countries, and pointed out the necessity of bringing back the people even of the democracies

to the belief in the fatherhood of God and the brotherhood of man.

The Committee on Masonic Education presented a very interesting report dealing principally with the matter

of the conduct of Lodges in such a manner as to keep the members active and interested.

The "Report on Foreign Correspondence" by M.W. Bro. Edwin D. Crites, P.G.M., is on the Topical System.

From it we note that 36 of the 49 United States jurisdictions have Masonic homes, hospitals, asylums, or

other institutions with an average of 140 guests each.

Grand Master: M.W. Bro. Edward F. Carter, Gering.

Grand Secretary: M.W. Bro. Lewis E. Smith, P.G.M., Omaha.

Grand Representative of N.Z.: W. Bro. Stanley P. Bostwick, Omaha.

Grand Representative at N.Z.: R.W. Bro. F. W. Herbert, P.G.W., Auckland.

————

CANADA (ONTARIO)-1941.

Five hundred and sixty-nine Lodges, 92,397 members, a loss of 1,445.

86th Annual Communication held at Toronto 16th and 17th July, M.W. Bro. J. A. Dobbie, G.M., presiding.

The following resolution was carried:—

"We, the members of the Grand Lodge of Canada, in the Province of Ontario, in Annual

Communication assembled, hereby re-affirm our steadfast loyalty.to our Sovereign King, re-dedicate

our unwavering faith in the destiny of the Mother Country and the British Commonwealth of Nations

as the protector of the democratic freedom of the world, and re-assert our unfaltering determination

never to retract or retreat until, with the assistance of the Most High, complete victory and a righteous

peace shall be achieved."

Two Lodges had celebrated their centenaries and were authorised to have their members wear gold braid on

their aprons and collars.

Grants for war purposes totalled 7,178 dollars and in addition 80,000 dollars were remitted to the Grand

Lodges of England and Scotland for the relief of suffering .caused by bombing raids. The G.M. of Michigan,

U.S.A., who was present, handed in a cheque for 500 dollars from his G.L. as a donation to Canada's British

War Relief Fund, and said that in his G.L. they would always see the Union Jack and the Stars and Stripes

standing beside the Altar.

Every time this Reviewer notes trouble between Lodges regarding the question of jurisdiction over

candidates he thinks how fortunate we are in New Zealand that our-founders, like our Australian Brethren,

followed the British practice. Canada, however, follows the American practice and it was found advisable to

grant concurrent jurisdiction to certain Lodges in Niagara City.

The Reviews are contributed by different Brethren and that of New Zealand-1939, gives a very able

summary not only of our proceedings, but also of some of our G.L. customs.

Grand Master: M.W. Bro. J. A. McRae, M.A., Ph.D., Kingston.

Grand Secretary: R.W. Bro. E. S. Dixon, Hamilton.

Grand Representative of N.Z.: W. Bro. J. A. Ross, Ottawa.

Grand Representative at N.Z.: M.W. Bro. Sir Stephen S. Allen, P.Pro.G.M., Morrinsville.

————

NEW BRUNSWICK-1941.

Forty-four Lodges, 5,074 members, a loss of 88.

74th Annual Communication held at Saint John, 28th' August, M.W. Bro. Charles A. Alexander, G.M., pre-

siding. .

The Annual Meeting of "The Masonic Grand Lodge Corporation" was held on the same day.

Thirteen dispensations were issued to attend Divine Service in regalia, 6 to confer degrees at short intervals

(all to soldiers proceeding overseas), and 21 to enter with Masonic Ceremony.

One thousand one hundred and seventy-flve dollars were disbursed in assisting 14 applicants, 5161 dollars

were subscribed and paid over for war purposes.

Full lists of Brethren re-instated, demitted, withdrawn, and suspended are included in the Proceedings.

There is no Review.

Grand Master. M.W. Bro. Charles A. Alexander, Campbellton.

Grand Secretary: V.W. Bro. R. D. Magee. Saint John.

Grand Representative of N.Z.: R.W. Bro. Wm. S. Clawson, P.G.W., Saint John.

Grand Representative at N.Z.: R.W. Bro. Walter G. Mason, P.G.W., Auckland.

————————

THE SEVEN LIBERAL ARTS AND SCIENCES.

EXTENDED EXPLANATIONS

–⸱––÷––÷––⸱–

By W. Bro. A. HOLMES-DALLIMORE,

————

L.G.R. of the Craft and Royal Arch, England, Scotland, and Ireland. P.M. of No. 7, etc.,

and P.Z. of Nos. 7, 66, 73, 765, 975, 1624. P.M., S.C.

————

ASTRONOMY.

THE MARVELS OF THE HEAVENS.

URANUS.

Uranus is another very distant planet of our Solar System not seen by the naked eye and was discovered in

1781 by means of the telescope. It is more than twice the distance away of Saturn and nearly four times that

of Jupiter. Its approximate mean distance is now stated to be about 1,783,000,000 miles, its diameter 30,500,

and its rate of travel in its orbit is 14,963 miles an hour. Life here is also believed to be impossible It has four

moons and its day appears to be the shortest in all our Solar System, about 7 hours long. Whether it has an

atmosphere or a day or night is not yet known. Its discovery at the time was hailed as a great achievement. It

is not visible to the naked eye and its journey round the Sun is stated to take 83 years or more, and its season

is 33 years of continuous sunlight. The heat from the Sun, however, is only 1/368th of that which the Earth

gets, and the light one long twilight.

NEPTUNE.

We now come to what was considered to be the outer-most of the planets of our Solar System, which is

2,793,000,000 miles from the Sun or thirty times as far away as our Earth. Its diameter is about 35,000 miles,

and whether it has a night or day, and if so the one or both, has never yet been discovered. It has one moon

and it travels about three and one-third miles a second and about 11,958 miles in its orbit in an hour, which

orbit is so large that the planet takes no less than 164 years and 8 months to travel through it. There is no

knowledge or information concerning the possibility of an atmosphere, life, land, vegetation, water,

temperature, or anything else of a characteristic nature; and like Uranus, Neptune is not visible to the naked

eye. It was discovered in 1846, from investigations concerning Uranus which were then being made by some

astronomers, who from certain signs and phenomena appearing at the time, felt convinced of the presence of

an unknown planet at the place in the heavens, where and when their telescope afterwards revealed Neptune

as one of the Sun's system.

Neptune is believed to be 72 times larger than our Earth, to have no atmosphere, and with a season that runs

to 41 of our years. It is so far from the Sun that the heat from the latter is quite negligible, and only about

1/900th of the amount the Earth receives. Also its light is only a dull twilight. It is not a solid globe and its

density is only 1/5th that of the Earth.

PLUTO.

There is one other and a ninth planet to consider now, viz., Pluto, the last one discovered through the

movements of Neptune. It is at the immense distance of forty times farther away from the Sun than the Earth

is: 3,720,000,000 miles, and cannot be seen by the naked eye. Its orbit is an elliptical one, and it takes from

240 to 250 years to travel it round the Sun. It runs from 4,650,000,000 miles to some 2,755,000,000, and its

mean distance is about 3,720,000,000 miles. Nothing is known at present of any characteristics except that it

receives from the Sun about 1,700 times less light and heat than the Earth does. This planet was first noticed

in 1930.

STARS.

Having considered the principal facts connected with our own family of planets, we must, and indeed we can

only look upon our work as just about begun unless we devote our efforts to contemplating the far more

wondrous universe of the "Stars." There we do gain some more insight into the inconceivable might and

majesty of the divine power and wisdom governing the—to us—limitless, unmeasurable, and largely

undiscovered universe around us. The Astonomer Royal tells us that the stars are discovered to be combined

into large separate systems, clusters or universes, each containing many thousands of millions of stars, that

the entire system of each universe is rushing away from all others at an incredible speed and that those that

are farthest off are travelling far quicker than the rest. We are also told that one of these systems is distant

about 135,667,580,000,000,000,000 miles, and that its light took 230,000,000 years to reach us. Also that the

universe is hurtling away at the rate of 25,000 miles a second, i.e., a speed at which it could encircle our

equator in less than one second.

The stars are of appalling sizes and at unbelievable distances from us and each other. The nearest cluster to

us is that of Centaurus at the distance of 21,000 light years, or something in the region of

12,337,925,460,000,000 miles.

The Hercules cluster which looks to us like one twinkling star really numbers some 50,000 stars.

On what is thought to be the outer edge of what we call "space" there are hundreds of thousands of these

vast, islands, systems, continents, or universes, and the nearest one to us has been calculated to be about

1,000,000 light years distant.

We are told that "space" is so enormous that it would be many millions of years before our Sun, which is

travelling towards the constellation of Lyra at its constant rapid rate, could be in any danger of collision. Is

this "space" like eternity, limitless? No one has ever been able to reach a sight of what might be looked upon

as the depth or even the fringe or edge of it. Again no one has ever been able to tell or even estimate the ages

of the stars. Every nation that has ever existed on this earth believed in a deity and eternity, and if beyond

this Earth there is no such thing as time, why not then no such thing as space or rather limited space?

Stars are suns similar to our own, and of all sizes, and it is estimated that there are about 30,000,000,000

stars within the 20th Magnitude, the nearest of which is called Alpha Centauri and believed to be twenty-six

billion miles away. Its light took more than four years to reach us. There are more than 20,000 known pairs

of stars called "Double stars," most, if not all of which, revolve round each other, and many millions of

single stars can be seen by the most powerful telescope. Also a photographic camera discovers and shows

numberless others which are far beyond the vision of these other instruments, and about which it is quite

impossible to gain any idea, for sizes and distances are too incredible. Further, the human mind is utterly

incapable of even imagining such things really exist, for they are too far from human ken. Fifty years ago it

had already been discovered that there were 18 stars in the First Magnitude, which were stated to be 211.000

times further from the Earth than the Sun is, and that it took more than three years for their light to reach us.

There were 55 in the Second Magnitude whose light took over six years, 170 in the Third with over nine

years, 550 in the Fourth with twelve years, whilst the light of the stars in the Sixth took thirty-six years to get

through. There were then some 6,000 of those visible to the naked eye. A nine-foot telescope revealed about

10,000,000 stars in the Twelfth Magnitude, whilst an 18-foot one discovered some 45,000,000 in the

Fifteenth whose light had taken 2,700 years to pierce through the intervening space. The reader or listener

can calculate the distance himself, but, could he ever realise the mighty truths? Each of those stars was then

reckoned to be the centre of a Solar System of its own, similar to ours.

What can now be said of the tremendous discoveries that have since been made with the 100-inch telescope

last constructed, and what will the new one of 200-inch show the world?

Consider two or three of the stars Astronomers have told us about, one named Arcturus, first noted in 1931,

whose diameter is stated to be no less than 19,000,000 miles. It is said to show a yellow colour and to travel

at the rate of 257 miles'a second, its light took 138 years to reach us, for we are told it is 5,000 billion miles

away, and it is many million times the size of our Sun. There are many stars that would contain many

millions of our Sun. Also the Astronomer Royal told me that the giant star "Antares" could contain about

80,000,000 bodies of the size of our Sun, and that it is 415 times its diameter. (See his article in the "Daily

Mail" of the 2nd October, 1935.) How many figures would it take to estimate its weight in tons? Also to tell

the distance of the star and its universe of thousands of millions of other stars referred to above, whose light

in one case at least, took 230,000,000 years to reach us?

Then there is a far greater star, inconceivable in size, and said to be the largest ever discovered—and that in

1938—at the Yorkes Observatory at Wisconsin, America. It is stated to be one "similar to the 'Epsilon

Aurigae' with a radius of twelve hundred million miles," which means a diameter of approximately forty

times as great as the distance between the Earth and the Sun-3,714,800,000 miles.

The star of the greatest luminosity ever measured is said to be situated in the "Swordfish" and is stated to be

losing two and a half trillion tons of weight every second and in our year of 365 days no less than 78,840,000

trillion tons, and in leap year 79,056,000 trillion tons. What must have been the weight and size of the star

when it was created millions of years ago and how many more years will it last?

Then there is Betelgeuse—of such appalling size that it is reckoned to be some fifteen million times larger

than our Sun—and imagine it, if possible, a sphere whose radius exceeds the distance from the Sun to the

Earth by 14,000,000 miles. Betelgeuse is a beautiful star in Orion.

————————

FREE AND ACCEPTED MASONS.

–⸱––÷––÷––⸱–

"With Dictators banning Masonry and trying to run rampant over the civilised world, trying to subordinate

the will of individuals as a whole to the will and rule of one man, we rejoice that we are Free and Accepted

Masons. .

"FREE. Free to meet when, where, and as we please. Free to express our opinions as freely in the presence of

dignitaries as in the presence of the humblest citizens. Free to express by our ballot our choice for the

administration of our Government. Free to criticise adversely those whom we have placed in office

regardless of rank or station. Free agents and MASTERS of our own actions. Free, if prepared in heart, from

the dominion of passion, prejudice, false pride, and the follies of human nature.

"ACCEPTED: Accepted as a builder of character as distinguished from an operative or stone mason.

Accepted as an enlightened, speculative Mason to whom has been entrusted the esoteric mysteries of the

Fraternity. Accepted into ancient and honourable Institution that guards its honour so carefully that none are

'ENTERED' except by the unanimous ballot after due investigation of his past and present.

"MASON: A man whose word is his bond. A man whose ear is open to hear the cry of distress, whose eye

penetrates sham deceit, whose feet are swift to run errands of mercy."

————————

A PERSONAL WORD TO AN INITIATE.

–⸱––÷––÷––⸱–

(In Lodge After the Charge.)

————

My brother, the "ceremony" of your initiation is now at the end; the necessary forms end observances have

been complied with, by virtue of which you have become a "Member" of our Order. I should not, however,

like you to go away this evening under the impression that any single item in your preparation, or of the

ceremony itself, is unnecessary, or introduced for the mere purpose of mystification—each has its own

peculiar significance. I may now tell you, what as a thoughtful and intelligent man, you may well have

gathered for yourself, that ours is an instructional system: we call it a system of Morality, and its teachings

are veiled in allegory and illustrated by symbols. It is neither expected nor intended that you should at first

sight penetrate the allegorical form, but I trust you will in due time make it your duty and pleasure with such

aids as are readily discoverable by those Masons who diligently seek them, to arrive at those hidden

meanings (writes Wpl. Bro. W. H. Topley in the "Masonic Record," (Eng.). I should like to give you one

illustration of what is meant by "hidden" meanings—[Note—the true meaning of "light" is an easily

explained and ready example]— so you see, my brother, in our system, the seen is, as it were, the harbinger

of the unseen; behind the apparently simple and obvious lie imitations of profundity. I would particularly

guard you against the error of supposing that, anything you have seen or heard this evening or may hereafter

see or hear in Lodge, has or ever can make you in any true sense a Mason. For Freemasonry is more than the

performance of, or participation in, certain rites and ceremonies, or an intellectual appreciation of their

import. It is a life to be lived, in a world of new values, in which a brother is esteemed, not for what he may

happen to possess, but for what he is and may, as a Mason, become. You will perceive therefore, that while

Freemasonry can be "offered" to the initiated, it cannot be imposed upon them from without; it must come,

and can only come, as a blossoming within. There are, as you have already been informed, several degrees in

Freemasonry, and, if no accident prevents, there will be presented to your outward eye and ear, the unfolding

pageant of its Mysteries; but they will possess life and meaning for you, only in so far as they find a

welcome and understanding lodgment in your own heart, and are translated into terms of your own inner

experience. In short, Freemasonry proffers to your lips the cup of its own "Peculiar Wisdom," but it cannot

make you drink it.

All we have been able to do this evening, and we have done it in all sincerity, is to lay the Masonic

Foundation. It is for you, should you so determine, with the assistance of the secrets of our Masonic Art, to

build up thereon within yourself, by your life, your thoughts, your aspirations, a superstructure, if not perfect

in its part, since none of us are perfect, yet honourable to yourself and to the great society into which you

have accepted the responsibilty of being received, and we, of receiving you. It is my hope that you will

ponder in your heart the ceremony you have been through, also these few words of mine, as from one brother

to another, so that, when we meet here again in lodge you may come with a mind prepared in some measure

for your next ceremonial experience. And now, on behalf of the brethren of this your Mother Lodge, and on

my own, I offer you a very hearty welcome amongst us, and congratulate you on having taken your first

regular step in Freemasonry; and may the Great Architect add His blessing to what we have tried to work in

you this evening.

This little admonition is offered in all diffidence, and in the full consciousness that while it is couched in

terms congenial to the current of the writer's thought, something of a similar nature, but suggested by a

different imagery, might appeal more strongly to other minds; also that much can be said that may not be

written. My plea is not for anything prescribed and therefore unalterable, as is the charge, but for an informal

and individual word of welcome, counsel, and preliminary explanation as to the nature of our system, offered

out of his own experience, and in his own idiom, by the Master or a Past Master, to the newcomer on the

threshold of his Masonic career. We have, I think, a right to assume that a candidate for initiation, being of

good report, is a thoughtful and intelligent person—let us treat him as such. The ceremony, reverently and

sincerely administered, can hardly fail to make a deep though probably somewhat confused impression on

his mind. We want, do we not, to see that impression confirmed, clarified, and established in him; and is it

not true to say that his whole outlook on the institution of Freemasonry may well, in large measure, depend

upon what he sees and hears, and infers from the general demeanour of the brethren, in the course of his

initiation—not forgetting that period of relaxation, the after-proceedings. Why not, then, strike while the iron

is hot, and give our new-made brother something personal to himself, for him to ponder over in the privacy

of his own heart, while the glamour of the first impact of things Masonic is still upon him.

One knows that an admonition of some kind is often introduced in the course of the after-proceedings: some-

times by way of a separate address to the Initiate: sometimes while proposing his health. But I venture to

maintain that it would be likely to have more effect in lodge, before the tension is relaxed in passing from

labour to refreshment. I must admit that to the best of my knowledge the course advocated is an innovation

in English practice, but not I trust to be condemned solely on that account. It is moreover an integral part of

Scottish ceremonial, and brethren familiar with the same will perceive that I have taken the liberty of

borrowing one or two phrases therefrom. May I add that recently with the concurrence of the brethren

present at the meeting, I addressed my first and in these difficult times, probably last initiate, somewhat on

the lines set out above, after the charge had been given by our Brother Senior Warden, the initiate's friend

and proposer; and from what was said afterwards by our new-made brother and others I was happy to gather

that it had been well worth while to do so.—"South Australian Freemason."

————————

DAWN.

–⸱––÷––÷––⸱–

Progressively Nazi plans reveal themselves. From comparatively simple beginnings, with the limited amount

of professed "satisfactions" in the matter of Austria and Czecho-Slovakia the web has been spun further until

the whole continent of Europe almost without exception is enmeshed—prostrate under the Nazi military

heel. Power grows on power; the machine which Hitler started rolling in September, 1939, cannot now be

stopped until all opposition to it has been crushed—or is itself destroyed.

The swift conquests of earlier war days have now been slowed—by the great mass of Russia and the heroic

efforts of Britain; the weight of this country's unmatched economic machine is beginning to be felt, and it

will not be long before the dismemberment of the mightiest military machine of all time will begin.

Students of history to whom facts are pertinent agree that to be successful military might must grow and

grow through victories. But it is not a self-perpetuating force. In fact, its very destructiveness and colossal

consumption of man power as well as the important factor of material means involved bring into inevitable

effect its own ruin.

If the energy of the millions of humans which has been diverted to destructive war had instead been directed

toward constructive use, what a fascinating future might be revealed. Yet what will remain after the

holocaust? Ruin almost irretrievable and a hopeless outlook for many millions in place of a happy and

contented people striving to make a better world. A dire prospect appalling in its implications.

Youth may well feel frustrated, cheated out of a fair inheritance. That cynicism will breed callousness is

inevitable. The proud claim of Hitler to a German super race falls flat in the face of the brutalising effects

upon men bent solely on destruction. The stain upon the character of the present participants will last for

generations. His whole philosophy will have to be destroyed and a new one built—if the world is to remain

sane. Diametrically opposed to Nazi doctrine stands the Masonic ideal of brotherhood. The need for this

latter is greater now than ever before and the conditions for obtaining it vastly more difficult. Yet if the

world of humans is to be saved, the Work must go on. In present circumstances lie opportunities for heroic

effort. Not by vainglorious breast-thumping methods and ballyhoo, but in a quiet, conscientious consecration

to self-sacrifice, the influence inherent in a recognition of truth as a divine attribute, and fixed determination

to allow no obstacle to intervene to prevent men from understanding and living as brothers should live. The

problem of one is the problem of all. The cry of Cain has cast its shadow over men's acts in fratricidal strife

since the beginning of time, but the saying that "Truth is mighty above all things and will prevail," is as

potent today as ever. Only men's blindness prevents recognition of this vital and fundamental fact. The scales

must surely fall from men's eyes in time. It is for Masonry to speed the day.

————————

FAITH.

–⸱––÷––÷––⸱–

The line distinguishing good from bad, right from wrong, is faint. In the back of most men's minds a still

small voice whispers "thou shalt not," "thou shall," or, doubtingly, "shall I?" this latter setting up uncertainty

in a process involving the happiness or unhappiness of the individual and in turn, when influenced by false

hypothesis, the destiny of the whole human family. Thus the supernormally wise Shakespeare wrote "doth

conscience make cowards of us all."

Happy the man who can see clearly through fog of doubt to right decisions; who is gifted with prescience,

understanding. Unhappy he who, indecisive, wavers, and being perchance weak-willed, succumbs in his

mental processes to "the easiest way."

The history of the human race rests on the above formula. Nothing but education—the acquirement of true

knowledge—can affect it for good. False doctrines, invidiously and insidiously inculcated and backed by

seemingly irrefutable argument have lain at the root of most world controversy. Ideas, ideologies, isms are

all part of the piece—the problem of life and the understanding or lack of understanding of Divine purpose in

men's destiny.

Ease and surcease from the canker of uncertainty may, by faith, be found in the practise of most religions;

yet even here there are vital differences, set up in dogma of men's manufacture. What's right with one is not

always right with the other fellow, with results sometimes hopelessly confusing.

So the wise will seek ever to find some fundamental concept, and aided by his religion strive to understand

himself and his purpose on earth. A great physician said: "Know thyself," and what a problem that is to the

thinking man? Between sanity and insanity a thin borderline exists. Sometimes the too deep immersion of

sensitive souls into abstractions and distractions theological dogma tip the scales and dethrone reason — the

equilibrium of gray matter is thrown out of balance.

Right now mistakes of the past are being corrected. The greatest of these is the fallacy of reliance upon

material force as against spiritual motive. The latter must win ultimately, otherwise life would not be worth

living—universal madness would ensue. Men have a long way yet to go, however, before they can divest

themselves of excrescences and "fit their minds as living stones for that spiritual temple, that house not made

with hands eternal in the heavens." It will take faith and courage aplenty, much earnest endeavour, agony of

mind, travail, and physical suffering—all of which may be part of the Divine plan. Freemasonry points a

way. Calvary proved it. Death was there conquered. Truth lives and will live on.

—"Masonic Craftsman."

————————

UNCONQUERED NETHERLANDS.

–⸱––÷––÷––⸱–

Holland, despite the fact that she is usually listed among the "conquered" countries, is playing a significant

part in the war against Germany. A free Netherlands Government operates from London, Holland's colonial

empire, the Netherlands East Indies, is one of the richest prizes in the Pacific, but, since the N.E.I.

administration has expressed its determination not to surrender its rights, the Indies, become a significant

factor in Pacific strategy.

Furthermore, concrete assistance has been given to the democratic cause since the fall of Holland in May,

1940, by the forethought and swift action of the Netherlands Government which ensured the safety of

practically the whole of the Dutch Merchant Fleet.

One hundred ocean-going vessels and 230 coastal vessels were taken over from private companies by the

Netherlands Shipping and Mercantile Committee which was established by the Netherlands Government

before the collapse of Dutch resistance. A further 95 ocean-going ships, including 21 German vessels seized

in the Netherlands East Indies, made available a total of 1,000,000 tons of shipping space. In addition, 100

Dutch tankers continued to operate as part of the tanker fleet supply oil to all democratic war fronts.

The value of this contribution to Britain's shipping strength in view of the heavy toll taken by the enemy is

obvious. Many ships from the Dutch Merchant Fleet have been lost but the Netherlands Government is

determined that steps shall be taken to build up the fleet so that, after the war, the Netherlands shall maintain

her position in world trade.

Plans are being discussed for the establishment of two shipyards in N.E.I. to replace losses and maintain the

tonnage These proposals are recognised by the Dutch as essential to the Netherlands post-war economy; they

are also of substantial importance to the Empire war effort in the maintenance of a steady supply of war

materials to the battle-fronts.—"South Australian Freemason."

————————

TARANAKI NOTES.

–⸱––÷––÷––⸱–

The Prov. G.M. R.W. Bro. J. C. Barclay, has sent with the Season's Greetings a useful little calendar

showing the dates of all regular and installation meetings for the year of each Lodge in the district.

The Brethren of Ngamotu and sister Lodges attended a church service at St. Mary's Church, New Plymouth,

on Sunday, January 25th., the preacher being V.W. Bro. Niblock, P.G.L.

The first installation meeting for the year and under the present conditions of blackout and petrol shortage

will be Whangamomona on February 7th. The prospects for a good meeting are not very bright.

Lodge Ikaroa held an emergency meeting on January 7th to initiate a brother.

Lodge Patea Kil. also had an emergency meeting to work a third degree. At this meeting W. Bro. A. Coyte, a

brother of very wide experience in Masonic culture, will give an address.

The following paragraphs are taken from the Lodge notes on the January summons of Lodge Taranaki:—

R.W. Bro. J. McAllister, Deputy G.M., paid his first official visit since his appointment to that exalted

position and the Prov. G.M., R.W. Bro. J. C. Barclay, after the usual Masonic honours had been accorded,

tendered congratulations and good wishes on behalf of all the Brethren of the district Lodges. As there were

about a dozen G.L. officers present most of the Lodges in the district were represented. The Deputy G.M.

suitably acknowedged the warm welcome and good wishes of the brethren.

The Prov. G.M. invested three officers of G.L. with the insignia of their office. They were V.W. Bro. A.

Coleman, Hawera Lodge, as Grand Lect.; W. Bro. D. McCormick, Lodge Taranaki, as A.G.D.C., and W.

Bro. W. Adams, Lodge Whangamomona, as G. Std. The Prov. G.M. congratulated the recipients on attaining

G.L. rank and expressed confidence on behalf of the brethren that they would discharge their duties with

dignity and distinction.

On his impending departure to take up an appointment in Wellington W. Bro. G. H. Buckeridge was made an

honorary member of Lodge Taranaki. W. Bro. Buckeridge, who has had a long association with Freemasonry

(over forty years) was a foundation member of the Lodge and has taken a keen interest in its career. He was

secretary for several years and he will be missed as a member of the executive where his sound advice was

always valued and appreciated.

————————

NORTH CANTERBURY NOTES.

–⸱––÷––÷––⸱–

Southern Cross Lodge has made a good start and being handy to the city it will keep visiting warm with the

city and suburban lodges, on behalf of the Waimak. Four, and it is hoped that the visits will be noted and

returned.

Ashley has quite a lot of work on and hopes to get as far as Cust and Kaiapoi as both places are easy going

for a good journey horse and they can easily get home again in time for work.

Tawera and Mairaki Lodges will work together as much, as possible and only being twelve miles apart they

will be able to do a lot to help each other. In spite of petrol restrictions it will be easy for the Waimak. Four

to keep their Lodges going with the assistance of their Past Masters and various other means.

The Hurunui Four have not quite such an easy a task owing to the distance a lot of their brethren have to

travel. However, each Lodge has an organised plan ready for submission to their brethren.

Acacia has a lot of Brethren living fairly handy and will be able to carry on only of course with certain

curtailments.

Amuri Lodge is the worst off as the bulk of its Brethren reside at Hanmer and have a 23-mile trip—the

Master, W. Bro. Donald Manson, has a plan ready and hopes to be able to hold some of his meetings at

Hanmer where he has enough to man the ship and will also be able to entertain a lot of soldier Brethren from

Queen Mary Hospital.

Cheviot Lodge can be kept on a good footing as the Brethren all live within easy hail and can dig up several

vehicles suitable for transport and W. Bro. Archer hopes to hold several surprise parties in the near future.

Kaikoura Lodge is sitting pretty and hopes to get on extra well and have several candidates from the P.W.D.

which will help them considerably. W. Bro. Sabiston, W.M., had a very good meeting for his last night as

Master.

The Kaikoura installation will be held in February, circumstances permitting and Brethren who can spare the

time can have a nice week-end—transport can be arranged if you will please write to W. Bro. C. A. Jensen,

Kaikoura, or to Bro. H. Billens, north group secretary, who can tell you how to get to Kaikoura and get back

home again.

R.W. Bro. C. S. Thompson, Prov. G. Master, of Canterbury, and his officers have a very busy installation

season coming on and owing to transport difficulty may have to resort to ancient methods of transport.

However, ways and means are being worked out and a detailed programme will be submitted to all Lodges

shortly.

The Great North Group and the Mid-Canterbury Group are keeping their organisation oiled and greased

ready for their big annual convocation in the winter.

A lot of Brethren are away overseas and a lot going into various branches of the army and the older Brethren

of the various Lodges in Canterbury will endeavour to keep the Lodges organised as such organisation will

be a great help should the war emergency require sudden service.

W. Bro. J. J. Gallagher, of Amuri Lodge, has been on the sick list but he is recovering and thanks his friends

for their kind enquiries.

Amberley Lodge is busy and the Master, W. Bro. Reg. Harris, is full of push, pep and purpose.

The north group of Lodges extend their sympathy to the relatives of soldier Brethren who have had

bereavements.

Ashley Chapter has quite a lot of work on and hopes to be able to arrange its meetings to make it as easy as

possible for all concerned and companions if in doubt should write to V.E. Comp. Geo. Harlow, Scribe E.,

High St., Rangiora, who can give them full particulars of future meetings.

M.W. Bro. McDiarmid, Grand Master of New Zealand, may be able to attend the next Great North Group

annual meeting at Kaiapoi.

W. Bro. Charles Jones, Chief Transport Officer for Prov. Grand Lodge of Canterbury, is trying to solve the

transport problem for the coming year and being a real "wizard on wheels" he will no doubt be able to solve

the gas problem even with "chaff and oats."

R.E. Comp. George Blackmore, Grand Supt. of Canterbury Royal Arch Chapters, has a very busy time in

front of him and invites as many companions as possible to join him at the various functions that are coming

off shortly.

Wor. Bro. Ross Hepburn, Provincial Grand Registrar, who has been Secretary of the Masters and

Pastmasters' Lodge 130 and Editor of the Lodge Transactions for the Past two years, was installed as Master

on January 21st. He will continue to act as Editor of the Transactions during the coming year.

————————

SOUTHLAND NOTES.

–⸱––÷––÷––⸱–

The various Masonic units operating in Invercargill will resume activities this month.

Lodge Waihopai, No. 189, held an emergent meeting on January 19th to initiate a member of the Air Force

who was on leave from camp.

The newly-made member, the son of a well-known Past Master of the Lodge, about 12 months ago fell into

the hands of the Germans when a ship was destroyed by enemy action.

Annual Installation meetings of Arrow Kil. No. 86 and Lake Lodge of Ophir No. 85 will be held about the

middle of this month.

No doubt, as the result of petrol restrictions, the usual representative attendances in evidence at these

meetings will not be recorded.

This will mean that the annual "Sparroway" bowling game between Otago and Southland will not be played.

This is an event which was always looked forward to with keen anticipation.

Several members of Royal Arch Chapters of the district intend attending the Annual Convocation of Grand

Chapter to be held in Wellington this month.

Arrangements are in hand to hold a church service in Invercargill on Sunday, 22nd February, to mark the

completion of 50 years activities in the cause of Royal Arch Masonry in the Dominion.

Lodge Tuatapere No. 210 worked the ceremony of Passing at their regular meeting held on January 21st.

V. Ex. Comp. Geo. H. Brown has been nominated to the position of Grand Supt. in succession to R. Ex.

Comp. Ed. Jackson who has served in this important office for the past two years. V. Ex. Comp. Brown, who

has had a long connection with Royal Arch Masonry in Southland, will enter on the duties of his office on

February 18th.

Members of the craft are in strong force at the National Reserve military camp now being held at the Show

Grounds, Invercargill.

No doubt members in "khaki" will be in evidence at the regular and installation meetings for some time to

come.

The death recently occurred of W. Bro. P. Braithwaite, Past Master of Lodge Wairaki, No. 145, and 2nd

Prin-elect Wallace Royal Arch Chapter No. 34, after a long and painful illness.

Southern Cross Royal Arch No. 3 will work the Excellent Degree at the regular convocation to be held this

month. The ceremony will be in charge of Ex. Comp. H. J. J. Pierce, W. Ex. Master, who, assisted by his

officers, conducted this ceremony at the December meeting in a dignified and efficient manner.

Bro. Thos. Henry Watson, an old and highly respected member of Lodge Southern Cross No. 9, recently

answered a sudden call to the Grand Lodge above.

Bro. Geo. C. B. Lee, member of Lodge Waihopai No. 189, also Southern Cross R.A. and Murihiku Rose,

Croix Chapters, has been transferred to Hamilton.

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Reports.
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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 over-long reports.

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CRAFT LODGES.

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WELLINGTON

Otaki No. 172, and Otari No. 190.—On Saturday, 13th December, the Brethren of Lodge Otari journeyed

to Otaki at the invitation of the Wor. Master of Lodge Otaki to work a Second Degree at their Christmas

meeting. The candidate was an initiate of Lodge Otari, whose boyhood home was in Otaki. After discharging

routine business, W. Bro. Southgate of Lodge Otaki handed the gavel to W. Bro. Galloway, Master of Lodge

Otari and invited him to work the degree with his officers. At the conclusion of the ceremony W. Bro.

Galloway returned the gavel and thanked W. Bro. Southgate for the opportunity of a fraternal visit to Lodge

Otaki and referred to the added pleasure it was to be able to confer a degree in a Lodge of which the

candidate's father and brother were members. Before the Lodge closed W. Bro. Southgate on behalf of the

brethren of Lodge Otaki presented Bro. Box (son of W. Bro. Box, Secretary of Lodge Otaki), with a token of

regard on the eve of his departure with the Forces. After the ceremony a happy hour was spent in the

refectory where the usual loyal toasts were honoured. A special toast was proposed in which Bro. Box

(Otaki) and Bro. I. T. Galloway (Otari) were joined. These brethren, on the eve of their departure with New

Zealand's Armed Forces, carry with them the best wishes of the brethren, and hopes for a safe return to the

Dominion when the stern work which they are facing is happily and successfully ended. Seasonal good

wishes were exchanged and a very happy gathering concluded with joining hands in the singing of "Auld

Lang Syne" in unison

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Otari No. 190.—The regular meeting of Lodge Otari was held on Tuesday, 9th December, 1941, the

occasion being the conferring of the Second Degree on Bro. Ian T. Galloway, the eldest son of the Wor.

Master, W. Bro. M. S. Galloway. The candidate is a soldier in the Forces intended for service overseas, who

took his E.A. Degree in November. Both degrees were worked by the candidate's father assisted by the

officers of the Lodge. In the refectory the usual loyal toasts were honoured, and the good wishes of all the

brethren were expressed to the candidate in wishing him Godspeed and a safe and happy return to his native

land. This is the sixth occasion in Lodge Otari that the son of a member has been taken into membership in

his father's Lodge.

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ORDER OF THE SECRET MONITOR.

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District Grand Conclave of New Zealand.—The following officers were appointed and installed at the

annual meeting of the D.G. Conclave held in Dunedin in November last:— D.G. Chancellor, C. E. Cumpsty;

D.G. Counsellor, C. W. Taylor; D.G. Guide, H. W. Hagen; D.G. Chaplain, K. L. Freeman; D.G. Recorder,

V. R. Anderson; D.G. Treasurer, J. R. Dreaver; D.G. Registrar, V. G. H. Rickard; D.G.D. of C., F. Kirton;

D.G. Visitors, E. C. Saunders and J. Edgar Wade; D.G. Sword-bearer, S. C. K. Smith; D.G. Standard-bearer,

E. Rackley; D.G. Bow-bearer, J. A. Messenger; D.G. Guarder, P. Mitford-Burgess; D.G. Stewards, E. J.

Guiness, S. V. Wilson and G. N. Christian.