THE YEAR BEFORE US.

–⸱––÷––÷––⸱–

ASONIC Lodges which have been in recess over the holiday period are now resuming their activities.

It is a suitable time therefore, pause for a moment, to look back over the past year and forward to the

year before us. On such an occasion we may with profit recall a passage in Scriptural history. The Israelites

had for many years forsaken God and worshipped the gods of strangers. They had been punished by the

oppression of the Philistines, and had turned again to God, under the guidance of Samuel, and the Philistines

had been defeated. And Samuel had set up a stone to mark the victory, saying: "Hitherto bath the Lord

helped us." In a similar spirit may we look back upon the past year—in thankfulness for deliverance and

humble acknowledgment of the source of our help. How great has been the deliverance we can measure if we

consider our position a year ago and to-day.

But as Samuel set up the stone, not merely as a memorial of a victory, but as a reminder to the Israelites of

the source of their strength, so we also must face the new year, not with arrogant self-satisfaction, but with

earnest determination to quicken and deepen our spiritual strength. Sometimes it is said that this war is a war

of armaments—of tanks and massed gun-power, of mighty ships, planes and machines. But more than this it

is a war of the spirit. Time and again the Davids have gone up against the Goliaths and a brave and

unyielding spirit has held and even vanquished the weight of armour. The little ships of Dunkirk, the few

men and planes of the Battle of Britain, the small garrison of Tobruk, McArthur's valiant remnant at Batan,

heroic Malta—here reliance has not been on "reeking tube or iron shard," but on an unquenchable spirit. Nor

can the most materialistic deny the source of spiritual strength. It is derived from a firm belief in Divine

righteousness, a faith that steels men to hold on, sure that, though they may fall, their cause cannot fail. What

then should be our great purpose in the coming year? Surely to quicken this spirit and faith, knowing that by

this means alone shall we drive out the slackness, the selfishness, the fears, and the doubts which are the

most menacing fifth column.

What has this to do with Freemasonry? Much in every way. Freemasonry teaches and supports all that we

fight for in religion, freedom and humanity. But more than this Freemasonry shows both the aim and the

means for its attainment. The Installation address of our Grand Master, M.W. Bro. Teagle, set this forth

concisely. The prophets of old, said the Grand Master, built their hopes on faith—faith in God, faith in

humanity, faith in moral force. If there were no reserve of Divine help on which to draw the outlook might

be gloomy indeed, but as we were confident of a God who dwelt in humanity and believed that man existed

for ends other than trade or strife, so we might hope for a future free from the menace of war, ruled by moral

intelligence and a practical goodwill. Of this nobler world our gentle Craft was a prophet seeking to realise

on a small scale a society where goodwill was law and fraternal righteousness a habit. This is the inspiring

mission of Freemasonry—to uphold the faith in Divine righteousness, to teach the Divine and moral law, and

"to make fraternal righteousness a habit." The phrase is a striking one in its presentation of an idea of what

Freemasonry does achieve and can achieve in still wider measure. It gives us a vision of men acting justly,

unselfishly, and kindly and doing this naturally, without conscious effort, not sometimes, but always. Habits

are formed, good or bad, by constant repetition. What at first requires an effort, and then practice, may be

developed into a habit. There can be no higher practical aim than to make fraternal righteousness a habit, nor

any better place to form that habit than the Masonic Lodge.

———————

NORTH—EAST—WEST—SOUTH.

–⸱––÷––÷––⸱–

The 12th September marked the fourth anniversary of the death of H.R.H. Prince Arthur of Connaught,

which took place on 12th September, 1938, after a grave illness of a few months. Prov. Grand Master for

Berkshire, he was installed in 1924, a year which witnessed also the installation of two other Royal Princes

in similar capacities: H.R.H. the Duke of York, now H.M. the King, for Middlesex, and H.R.H. the Prince of

Wales, now Duke of Windsor, for Surrey. To these was added a fourth, ten years later, when in 1934 H.R.H.

M

the Duke of Kent was installed as Prov.G.M. for Wiltshire, and it is sad to reflect that none of these Royal

connections remains to-day, either through the hand of death or the call to higher duties in the national cause.

H.R.H. Prince Arthur, having pre-deceased his father, H.R.H. the Duke of Connaught and Strathearn, our

late P.G.M., who died on 16th January, 1942, the Dukedom, which was first created on 24th May, 1874, has

descended to his son, the Earl of Macduff, who was born a few days after the outbreak of the last war, on 9th

August, 1914.

By the death of H.R.H. the Duke of Kent the title becomes once more in abeyance, his heir and elder son,

Prince Edward of Kent, not succeeding to the Dukedom, which was conferred by His late Majesty, King

George V, on his youngest son on 12th October, 1934, without descent, as is the case with nearly all Royal

dukedoms, that of the Duke of Connaught, as will be seen above, being an exception.

The title of Kent has long been associated with the Royal Family, since William I gave the earldom to his

half-brother Bishop Odo. For some time afterwards it remained a Royal title, and then passed to nobles who

were Royal kin: Hollands, Nevilles and Greys. The title of Earl was held by the latter until 1740, the last

holder being created Marquess of Kent in 1706 and Duke in 1710.

The title next appeared when conferred on his fourth son, Prince Edward, by King George III, in the

combined form of Duke of Kent and Strathearn, a title which brings a strange echo to Freemasons in the

merging of those of the last two Grand Masters. The Duke, who was the father of Queen Victoria, and died

in 1820, was Grand Master of the "Atholl" or "Antient" Grand Lodge in 1913, and it was due to his efforts,

in conjunction with his Royal brother, the Duke of Sussex, Grand Master of the "Moderns," that the union of

the two rival bodies was made possible and their differences composed.

In 1866 Queen Victoria conferred the title of Kent as an Earldom on her second son, the Duke of Edinburgh,

in connection with the Earldom of Ulster, and it became extinct on his death in 1900, to be revived, as

already mentioned, in favour of our late M.W. the Grand Master in 1935, who thus held and graced it for

very close on eight years. He was born at Sandringham on 20th December, 1902, and married on 29th

November, 1934.

—"The Freemasons' Chronicle."

———————

JERUSALEM.

–⸱––÷––÷––⸱–

RELIGIOUS SHRINE OF MANKIND.

———

By Rabbi H. Geffen.

———

The earliest allusion to the Sacred City, Jerusalem, is generally supposed to be found in the record of the

interview between Abraham and Melchizedek, who was priest and king of Salem, and whom the Rabbis

believed to have been the Patriarch Shem, the eldest son of Noah. This name, Salem, or peace, is still

incorporated in the name of the city—the word Jerush-Salem signifying, according to some Bible

commentators, "The Foundation of Peace," or "The City of Peace." Salem in Hebrew means also perfection,

completion, reward, wholeness. So we may also interpret the name Jerusalem as the city of perfection or the

city of reward.

Jerush is the Hebrew word for "inheritance," and Lem or Laim means "to them," signifying that God

presented the city of Jerusalem to the Children of Israel as an inheritance, Melchizedek, or Shem, whom God

consecrated to be a priest forever, set up a kingdom of Salem—of peace and justice—for the Psalmist says

that Jerusalem is led by Justice only.

In Masonry, Melchizedek is connected with the Order or Degree of High Pri&thood and some of the higher

degrees. He is penetrated by the high ideas of Freemasonry, as he expresses himself in the blessings to

Abraham. Offerings of bread and wine instead of the sacrifice of slaughtered animals is first attributed to

Melchizedek, who was already a preacher of the cosmopolitan ideas of Isaiah.

We see him as a forerunner of Freemasonry, according to Joseph Bon Curien's writings: "0 Jerusalem; once

the city of the great King, by what name shall I designate thee? Thy name is Zedek, Justice, and from thence

did thy King take his title, Melech Zedek (King of Justice). To thee was given also the title of Salem, as it is

written in the law; and Melchizedek was King of Salem."

In his blessings to Abraham we make the demonstration of the Masonic lesson, the watchword "Fatherhood

of God and Brotherhood of Men."

In the words of the Holy Bible: "Blessed be Abraham of the most high God, possessor of heaven and earth;

and blessed be the most high God which bath delivered thine enemies into thy hand." There is a legend that

Melchizedek erred grievly, for he blessed Abraham before he blessed God; and the Creator should be blessed

first, as the candidate entering Lodge has to have, first of all, a Lodge prayer; therefore, the same legend tells

us, as a punishment for that sin, the highpriesthood was taken from him and given to Aaron in aftertimes.

Melchizedek is said to have been without any generation, because he was not of the seed of Abraham but of

the race of Caanan. Nevertheless, Salem, of which he was king, is that celebrated Jerusalem; it signifies the

internationality, cosmopolitanism and universality of Freemasonry, which unites all races.

According to many legends, there is a very good description of the nature of Melchizedek as Shem, the son

of Noah, showing him to be the sublime type of a Mason. The narrative follows:

"Melchizedek, Shem, reigned in the city of Salem, which was in later years called Jerusalem, and from his

righteous government he was named Melchizedek (King of Righteousness). And Abraham thought, 'Will

Shem ever forgive me for having drawn the sword against his grandsons, the sons of Elam?' But Shem was

of no less noble and considerate nature than Abraham, and he mused within himself and said, 'What sort of

opinion can Abraham have formed of me, that such godless and violent hosts should have sprung from my

loins and have devastated the fair plains of Jordan?' Then Shem, full of noble resolution to reconcile himself

with Abraham, brought bread and wine as tokens of friendship."

Here is typified one of the sublime principles of Freemasonry; the wages of a Fellow Craft are symbolised

here, consisting of justice and righteousness, regardless of the fact that Abraham had fought and conquered

Melchizedek's grandsons; but Melchizedek, being permeated by the ideas and ideals of justice, brought to

Abraham as a token bread and wine; he paid him his wages, as in later days King Solomon paid the builders

the Fellow Craft wages, also in bread, wine and oil. It shows that truth, justice and righteousness, the main

principles of our Fraternity, are stronger than parental love and duties, and instead of cursing Abraham,

words of God flowed from his mouth and he blessed him.

After the departure of Melchizedek, Abraham visited the place again, having been sent by God to Mount

Moriah, Jerusalem, to offer his son Isaac in sacrifice. No further mention is made of the city till the conquest

of Canaan by Joshua, when its king, Adoni-Zedek, was defeated.

Jerusalem is known as the capital of the Holy Land, famous in Jewish history. She is situated on the borders

of the tribes of Judah and Benjamin, and celebrated as the spot where Solomon, on Mount Moriah, erected

the glorious Temple of the Most High. Thus she is most interesting to Freemasons.

Jerusalem's highest historical importance dates from the time of David, who transported to it the Ark of the

Covenant and built in it an altar to the Lord. With the building of the first Temple by Solomon, Jerusalem

consummated dignity and holiness, which were further enlarged, strengthened and beautified by this king

and his successors.

But after Solomon's death it suffered a diminution of political importance through the revolt and secession of

the ten tribes, and finally (B.C. 588) it was taken after a siege of three years by Nebuchadnezzar, who

destroyed Solomon's Temple and the palaces, and carried all the holy vessels of the Temple, together with

thousands of captives, to Babylon.

Zerubbabel, with the help of King Cyrus, built the Temple again after 70 years of captivity; but the Roman

aggressors completed the destruction of Zerubbabel's Temple, which was, truly speaking, the Temple of

Herod, because, not very long before its destruction, Herod rebuilt it and made it very beautiful. His Temple

far exceeded both of its predecessors, those of Solomon and Zerubbabel, in magnificence and perfection.

Thus Jerusalem was for a second time annihilated under Titus (A.D. 70).

Jerusalem is a holy place to the Jew and to the Christian; to the Jew as the home of his fathers; to the

Christian as the birthplace of salvation. To the Mason, too, it is consecrated by sacred recollections, as the

spot where his first Grand Master presided over the construction of that magnificent edifice which the

widow's son adorned and beautified by his curious and cunning workmanship. It is the spot where Jewish

and Tyrish minds successfully engaged in the organisation of that glorious institution which has lived and

prospered amidst all changes of mundane affairs, and which now, at the end of thirty centuries, is as vigorous

and powerful as it was in the days of its youth, when it counted among its disciples the wise King of Israel,

the monarch of Tyre, and the accomplished artist who was the friend of both.

Everything in Jerusalem is of deep interest to the Mason. He will always find there Masonic interests and

information. The history of ancient Jerusalem and the accounts of its modern ruins are full of Masonry.

Every nook and corner is penetrated by Masonry.

After the destruction of Jerusalem by Titus, the Roman Emperor Hadrian erected, on the site of the "House

of the Lord," a temple of Venus which in its turn was destroyed, and under the later Christians the place

became a deposit of all manner of filth. However, when the Caliph Omar conquered Jerusalem, he sought out

the ancient site and, having caused it to be cleansed of its impurities, he directed a Mosque to be erected on

the rock which arises in the centre of the mountain. Fifty years afterwards the Sultan, Abel-el-Meluk,

displaced the structure of Omar and erected that splendid building which has ever since remained and is still

incorrectly called the Mosque of Omar, but the name by which it is known to Mussulmans is El-Kubbet-es-

Sukrah, or the Dome of the Rock.

The Bible gives the history of Jerusalem from the day when David fixed his residence upon Mount Zion to

the time when the Jews, who had been sent back from Babylon by Cyrus with Zerubbabel to rebuild their

Temple, began a new lease of national life under Ezrah and Nehemiah. After that the Bible is silent.

The history of Nehemiah ends about 433 B.C. A century later, Alexander received the Jews under his

protection. They continued under Greek influence, shuttle-cocked between Egypt and Syria, for more than a

century and a half. Gradually the Greek manner crept into the religion of the Jews until their insidious

influence threatened to obliterate it.

Near the middle of the second century, B.C., Antiochus Epiphechus, a half mad king of Syria, undertook to

force the Jews to a complete renunciation of the religion of their fathers. He abolished the laws of Moses,

prohibited their practice, desecrated the Temple by offering swine's flesh upon the altar and setting up a

statue of Jupiter in the Holy of Holies, and required every Jew to offer pagan sacrifice under penalty of death

for disobedience.

At Medin, some miles from Jerusalem, lived an old man named Matthias. He had retired with his five

stalwart sons from Jerusalem, to avoid sight of the profanations practised there. When the Syrian official

visited Medin to compel obedience to the edicts of Antiochus, Matthias, seized with uncontrollable fury as

he saw the pagan approach to consecrate the altar of idolatry, slew him on the spot. This murder inaugurated

a revolution which made the Jews once more an independent nation. The patriots who struck for religious

liberty under Matthias' son, Judas Macabeas, were the puritans of Palestine.

A thousand years after the destruction of Jerusalem by Titus, Saladin captured her after hard fighting, and

with much slaughter and terrible bloodshed. There is not a stone in the city of Jerusalem but has been

reddened with human blood; not a spot but where some hand-to-hand conflict has taken place; not an old

wall but has echoed back the shrieks of despairing women.

Jew, Pagan, Christian and Mohammedan—each has had his turn of triumph, occupation and defeat; and were

all those ancient cemeteries outside the city emptied of their bones, it would be hard to tell whether Jew, or

Pagan, of Christian, or Mohammedan would prevail; for Jerusalem has been the representative sacred place

of the world; there has been none other like unto it, or equal to it or shall be while the world lasts. So long as

men go on believing that one spot in the world is more sacred than another because things of sacred import

have been done there, so long Jerusalem will continue to be the Holy City.

At present, Jerusalem is once more a central figure in another war; but the fight now taking place in the Near

East is not because Jerusalem has been the representative of what is held sacred, but because of its strategic

location—in order to reach through Jerusalem the rich oil field of Iraq. The Axis wants it, not for its holiness

and sanctity and theologic historic value, but for an entry to the Suez Canal; to defeat the United Nations; to

destroy Democracy, Masonry, Freedom and Liberty. They no doubt hope eventually to destroy Jerusalem

and Palestine. Jerusalem, because it is the place of the true source of all Masonic Lights; because in

Jerusalem Freemasonry blossoms and flourishes and strives with all its spiritual and moral power for love

and peace between all nations, races and religions. They want to destroy Palestine because it is the homeland

of the Jews, so cruelly persecuted by the Nazis. But our prayer and hope is that Jerusalem will remain unhurt.

The Grand Lodge of Palestine in Jerusalem is composed of Jewish, Moslem and Christian brethren working

in common. The activities of all Lodges in Palestine were suspended during the first World War, but

immediately the war came to an end, Freemasonry revived and the English, Scottish and French Lodges

renewed their activities, many new Lodges being founded.

In 1925 the Grand Lodge of Egypt established the "Jerusalem" Lodge, which was the first in the country to

be under this jurisdiction and was composed of Jewish and Christian brethren. The language was French.

The next to be founded was "Mount Zion" Lodge composed of Jewish brethren who used Hebrew. This was

followed by "Pax" Lodge, composed of academic brethren and using English. All three Lodges were in

Jerusalem. In 1932 all the Lodges of Jerusalem announced their independence. All brothers present at this

meeting signed a declaration calling for the establishment of a National Grand Lodge. Thus was formed the

Grand Lodge of Palestine, in Jerusalem.

—"The Masonic World."

———————

QUOTATIONS FOR THE PRESENT TIMES.

–⸱––÷––÷––⸱–

IN THE NINETIES.

"He selected three coppers from a little handful which he drew from his pocket and asked for a bottle of Bass

as he laid them on the counter."—J. S. Fletcher, "The Diamonds."

————

JUSTICE.

"For peace will not bring final victory; we cannot fairly claim to that until a new and better world has been

built on the ruins of the old. Let us remind ourselves, to-day, that we are fighting not only to rid humanity of

the foulest tyranny yet conceived by human brain, but to create a society in which such perversions of man's

intelligence are impossible. Hitler and the scum who surround him are the product of an economic order

which had cut itself adrift from social morality. We shall not have won the war unless we can rid the world

of injustice, in the economic as well as in the political sphere."—"News Chronicle."

Quod antecedit tempus, maxima venturi supplicii pars est.

The time that precedes punishment, is the severest part of it.—Senca. "De Benefott."

They that forsake the law praise the wicked;

But such as keep the law contend with them. Pro. 28 : 4.

"What justice shall be meted out to these aggressors after the war is over? To ask those who have suffered

innocently as the victims of unhappy Lidice to forget and forgive, is not only unreasonable, but also akin to

madness. The idea could only be meditated by those who live in unoccupied countries far removed from

German Imperialism.

"The moral balance of humanity would be lost if the Gestapo, the S.S., the Black Guard, the guilty officers

and men of the Reichswehr, the civilian spies, the native Quislings, were allowed to continue their wretched

lives unpunished.

"We, together with the other United Nations, shall ask that all guilty persons in the Third Reich should be

severely punished, and that a kind of reparation be done to those citizens of Czechoslovakia and other

occupied countries, who, after being tortured or persecuted, have survived the brutal Nazi regime."—Dr.

Benes.

————

INDUSTRY.

He becometh poor that dealeth with a slack hand: But the hand of the diligent maketh rich.—Pro. 10 : 4.

The soul of the sluggard desirest and hath nothing. But the soul of the diligent shall be made fat. Pro. 13 : 4.

"If I were asked whom I consider to be the happiest of the human race, I would answer, those who cultivate

the earth by their own hands."—William Roscoe.

"Labour is become necessary to us, not only because we need it for making provisions for our life, but even

to ease the labour of our rest, there being no greater tediousness of spirit in the world than want of

employment and an inactive life."—Jeremy Taylor.

————

MUSIC AND WORK.

Cantat vinctus quoque compede fossor,

Idocili numero cum grave mollit opus:

Cantat et, innitens limosae pronus arena,

Adverso tardem qui trahit amne ratem.

—Ovidius. Trist. IV, 1, 5.

Even the miner, while clanking his chains, sings as he lightens his labour with untaught music: he too, sings,

who bending low on the oozy sand, drags the slow barge against the stream. —"The Northern Freemason."

———————

MASONRY AND RHYTHM AND THE MASONIC SIGNIFICANCE

OF MOZART'S "JUPITER SYMPHONY."

–⸱––÷––÷––⸱–

By W. Bro. Herbert F. Ellingford, Mus. Bac. Oxon. P.G. Org. (Eng.) .

———

1. Preamble.

In a previous paper some years ago on "Music and Freemasonry," I could only touch the fringe of the subject

regarding the Masonic aspect of Mozart's "Jupiter Symphony," and I welcome this opportunity of enlarging

upon this great work,—truly great in its purely musical aspect, because it is considered by many to be the

finest and noblest of all his symphonies, and equally great as a Masonic work,—which I hope to be able to

demonstrate to you this afternoon.

2. Rhythms.

It must be obvious to Freemasons generally, that Rhythm plays a very important part in all our ceremonies,

both in Craft and Chapter, and other branches as well. Rhythm is described as a regular recurrence of

accents. As rhythm is the metre of music, so too, it is the metre of our K's, our S....ps and our Salutations.

There are three definite classes of rhythm which concern us Freemasons:—

1st. the plain, unadorned and unaccompanied type.

2nd rhythm which is enhanced or accompanied.

3rd Masonic rhythm exemplified in musical sounds.

The first class of rhythm is constantly employed in our ceremonies. It is announced by the Master and

answered by his Principal and Assistant Officers. Our Lodges can neither be duly opened nor solemnly

closed without the aid of it. Each D. has its own individual rhythm. The actual S. . . ps, leading from W. to E.

in each D. excepting the Initiation; some of the S. . .ns in the most important Craft D.: the Salutations given

to the newly installed Master by the Initiates, F.C's and M.M's, at Installations, and the Salutations of the G.

or R.S. are all rhythmical, because they are either demonstrated by the officiating brother and imitated by the

Candidate, or the time of them is taken from him, and repeated by the brethren.

The second class, viz., accompanied rhythm, is almost entirely confined to the processions or

circumambulations in the lodge room, which are always greatly enhanced when they are accompanied by

suitable and dignified music in a steady march time, the pro- and recessional marches being bright and

vigorous, while the processions during the ceremonies are of a less strenuous kind,—yet, still in marching

rhythm. This is one of the many instances where our Lodge Organists can provide admirable support to the

otherwise silent parts of the ceremonies, at the same time, adding a warmth of enrichment to them.

The third class, Masonic rhythm exemplified in musical sounds, has been ennobled, enriched and

immortalised by one of the greatest geniuses of any generation.—Bro. Mozart.

I use our familiar term "Brother" intentionally, because it is mentioned in a rather touching manner in the

Masonic Oration which was delivered upon Mozart's death, and from which I should like to quote:—

"Only a few weeks ago, he stood in our midst, and with his magic tones, added beauty to the Dedication

of our Masonic Temple. Mozart's death brings irreparable loss to his art... The great called him their

favourite, and we called him 'Brother.' .... He was the most enthusiastic follower of our Order."

The above quotation is from the book published a few years ago called "The New Mozartiana" by Farmer

and Smith, both of Glasgow University. The "magic tones" just referred to allude to the Masonic Cantata "In

Praise of Friendship," which Mozart had composed for that Dedication Ceremony, and which is reputed to be

the very last composition that he fully completed. Some of us heard one of the numbers from that Cantata, at

the previous lecture on "Music and Freemasonry" already referred to. Reference has just been made to this

work being the last which was completed by Mozart. He was writing his "Requiem Mass" at the time of his

death,—the score was actually brought to him on his death-bed, but he never lived to finish it,— one of his

pupils completing it by the addition of a few numbers built upon the sections already written.

There is nothing musical about our unadorned Masonic rhythms, that is to say, there is no melody or tune in

them. The musically Masonic rhythms which I consider strictly to be such are those where a single musical

sound or a combination of such sounds, is repeated exactly in one or other of our rhythms. Let me repeat that

definition:— A musically Masonic rhythm is one where a single musical sound, or a combination of such

sounds, is repeated exactly in one or other of our rhythms.

A further qualification I think is necessary, viz.: that such musically Masonic rhythm should stand out

prominently in the general musical context.

(The illustrations played were principally from the "Jupiter Symphony," but two were from the Opera "The

Magic Flute"—Mozart.)

These were illustrated at the piano, and give two well-contrasted examples of each rhythm, the first one of

each being bold and vigorous, and the second one, quiet and restrained.

In case there should be any doubt as to great composers interesting themselves in such apparently trivial

affairs as any kinds of knockings or tappings, let me draw your attention to an example from Beethoven, one

which to-day, through the agency of the wireless, is probably known far and wide. Some time before

Beethoven began thinking about his "Symphony No. 8," he was very friendly with the reputed inventor of

the "metronome," (Maelzel). Maelzel was a very clever mechanician, and improved upon an idea which

another German had originated. The metro-nome, as you all know, is a contrivance to indicate various speeds

by means of a pendulum. Beethoven, like many other human beings, had a strong sense of humour, and the

metronome, when it first appeared greatly appealed to his sense of fun. He wrote a M.M. "canon" upon it, in

which the tic, toc, tic, toc, sounds figured prominently.

(The term "canon" was here briefly explained, and attention drawn to the tune known as "Tallis's Canon,"

usually sung to the hymn "Glory to Thee my God this night.")

Beethoven's canon need not detain us, but what is very much more to the point is that Beethoven based the

lovely "Allegretto" movement of his "Symphony No. 8," upon it, and the result is both charming and

humorous.

(The opening of the movement just referred to was played upon the piano.)

3. The "Jupiter Symphony."

Mozart composed his "Jupiter Symphony" in August, 1788 —a few years after his Initiation (1784), and a

few years before his death (1791). The year 1788 is a useful one to remember, because in that year, Australia

was founded and colonised by the British. The name "Jupiter" was not bestowed upon it by Mozart. It seems

that it was applied to the work by one named Cramer, a pianist-composer and teacher of note, and the

founder of the music publishing firm of J. B. Cramer & Co., early 1800 (the firm was founded 1828). That

the "Jupiter" still retains its name is due more probably to the fact that Mendelssohn, in one of his letters,

wrote of the work as "The Jupiter." The Cramer connection has never been substantiated, but the

Mendelssohn reference is genuine. The term is really only appropriate to the opening subject of the

symphony, which you have already heard in the examples of our different rhythms. "Jupiter" according to

Greek Mythology, was the lord of heaven, and as such, was worshipped as the god of rain, of storms, of

thunder, and of lightning. Evidently, the commanding and forceful opening notes of the Symphony played by

the full orchestra, must have appealed to Cramer, or whoever it was that gave the name, as quasi-"thunder-

claps." Anyway, this symphony will always sound great, gracious and glorious,—call it by whatever name

you will.

4. The First Three Movements.

The orchestra Mozart employed for his "Jupiter" was not really a large one. He used one Flute, two Oboes,

two Bassoons, two Horns, two Trumpets, two Timpani (Drums), and Strings. In his Opera "The Magic

Flute," he had in addition to what I have just mentioned, two Clarionets and three Trombones,—these latter

instruments making a great difference to the orchestral effect.

(From this point onwards, the Masonic aspects of each movement was first explained and enlarged upon at

the piano, and then given—each movement separately—in its orchestral form by gramophone records. The

last movement, the "Finale" and the greatest of the four, was treated in minute detail, the following forming a

kind of "preface" to the detailed examination of its Masonic bearing:—)

5. The Great Finale (The Masonic Tone Poem.)

This great "Finale" is virtually a Masonic Tone Poem." I have never heard of it being so-named, nor have I

ever seen any printed or written suggestions of the term as applied to this movement, or to any other musical

work, in any Masonic writings, but I think we can deduce five excellent reasons why we, as Freemasons,

should recognise the "Jupiter Finale" as "The Masonic Tone Poem."

1st. That Mozart was one of the greatest musical geniuses of all time.

2nd. That he was an ardent Freemason, greatly enjoying the fraternal aspect of our Order among his

many intellectual friends who were "brother-Masons," and also a firm believer in The Supreme

Being.

3rd. That the movement seems to find its genesis in some of the most salient features of our principal D.

4th. That the two most important of the f.... themes upon which the movement is founded, are given f....

successive presentations, each a note or larger interval higher than the preceding one.

5th. That the whole of the principal themes are brought together f... successive times, and that number

of times only, each presentation of the combined themes being different from the preceding.

This surely is sufficient evidence of the real Masonic character of OUR "Jupiter Finale."

[In explaining the specific number of different presentations of set phrases,—the technical musical term

"sequence" being fully explained and illustrated,—it was made quite clear that such presentations or

sequences are common enough in music generally. The point stressed was the exact number of such

presentations, and the lecturer stated that he could recall many instances where the number is less, but none

where the number is the same or more than Mozart has given of the two principal themes, and of the

simultaneous combination of them all. In speaking of the first and main theme, it was shown, at the piano,

and by the brethren themselves singing, community-wise, how admirably it goes with our S.M.I.B. Finally,

the association of the themes with the P.O.F. of our principal Craft D. was demonstrated.]

—"The Northern Freemason."

———————

JUBILEE CELEBRATION.

–⸱––÷––÷––⸱–

It is given to few members of the Craft to attain their jubilee as a Freemason.

This happy circumstance was vouchsafed W. Bro. J. W. Deem, P.G. Supt. Works, and was the occasion of

special celebration at Lodge Moutoa, No. 195, Wanganui, at the October meeting of the Lodge.

W. Bro. Deem was initiated in Lodge Palmerston, No. 26, on 2nd October, 1892, and has been an active and

esteemed Freemason during the intervening 50 years.

He was a foundation member and is at present one of the oldest Past Masters of Lodge Moutoa. The

members of the Lodge presented W. Bro. Deem with an enlarged photograph of himself to mark the

occasion.

W. Bro. Deem was the recipient of many congratulatory messages, including one from R.W. Bro. J. A. Nash,

Prov. G.M.; V.W. Bro. W. M. Hopkins, P.G.D.C., who was initiated in 1881; W. Bro. James Philip, who

joined Lodge Palmerston in 1891; and W. Bro. G. B. Smith, who has filled the office of Secretary in the

same Lodge for 26 years,

———————

MUSIC: THE DIVINE ART.

–⸱––÷––÷––⸱–

Rev. Charles Milburn Turner, 32°, Ducktown, Tenn.

————

"O Music!" cried Jean Paul Richter, "thou that bringest the past and the future, with their fluttering flames, so

near to our wounds, art thou the evening zephyr of this life, or the morning breeze of the life to come? Yes,

thy notes are echoes which angels catch from the joyous tones of another world, in order to drop into our

mute heart and desolate night the exhaled vernal harmonies of the heavens that fly over our heads."

Music is the language of the deeper things of the soul. It makes articulate feelings and sentiments which lie

too deep for words. Through the delicate arrangements of rhythm and sound, music is the art which gives

expression to those human longings which no other medium can express. It is at home in the Wedding

March; in the House of God it is the incense upon which worship to the Most High floats to heaven, and in

the hour of sorrow its magic soothes and heals the bereaved heart, binding up its wounds in ways that no

other influence can do. Again, Richter says of Music: "Away. away, thou speakest to me of things I may

never know!"

The Ancients thought the whole universe to be animated with the harmony of sweet sounds. They called it

the Music of the Spheres. Shakespeare comments : "The man that hath not Music in himself, nor is moved

with the concord of sweet sounds, is fit for treason, stratagems, and spoils; the motions of his spirit are dull

as night, and his affections dark as Erebus: Let no man trust him."

Old Thomas Carlyle, whose life in many respects was dreary enough, found an inexpressible solace in

Music. "Music," he says, "is the speech of angels. . . . The meaning of song goes deep. Who is there that, in

logical words, can express the effect music has on us? A kind of inarticulate, unfathomable speech, which

leads us to the edge of the Infinite, and lets us for moments gaze into that!"

The birth of the Saviour was heralded with the power of song. "Glory to God in the Highest! Peace, on

Earth! Good Will to Men!" Christianity ushered in a grand New Era—an Era of Grace, Mercy, and Love;

and Music has been one of her chief instruments in her conquest over the hearts and lives of men. Pythagoras

appreciated the ministry of this art, and Orpheus is said to have built the city of Thebes with the enchanting

strains from his lyre. The story of Orpheus' building Thebes may be a legend, but many an aspiring soul has

built for himself a Spiritual City—a house not made with hands, eternal in the heavens —through the power

of Music.

Music furnishes to the Mason an incentive to Harmony and Equilibrium. It is the language of Immortality.

No wonder the ill-fated Keats said: "Let me have Music dying, and I seek no more delight."

In the following lines the poet John Dryden sums up, in a most fitting manner, the power of Music in the

Universe:

From harmony, heavenly harmony,

This universal frame began;

When Nature underneath a heap

Of jarring atoms lay,

And could not heave her head,

The tuneful voice was heard from high,

Arise, ye more than dead!

Then cold and hot, and moist and dry,

In order to their stations leap,

And Music's power obey.

From harmony, from heavenly harmony,

This universal frame began:

From harmony to harmony,

Through all the compass of the notes it ran,

The diapason closing full in MAN,

———————

REVIEW OF PROCEEDINGS OF FOREIGN GRAND LODGES.

–⸱––÷––÷––⸱–

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

————

SOUTH DAKOTA-1942.

172 Lodges, 14 124 members, a loss of 252.

68th Annual Communication held at Vermillion 9th and 10th June, M.W. Bro. Harry B. Reynolds, G.M.,

presiding. Eleven P.G.Ms. were present.

An "Occasional Grand Lodge" was held to dedicate a Masonic Temple, and an "Emergent Communication"

to conduct the funeral service of a District Dep.G.M.

Forty-four 50 Year Medals were presented. A Sixty Year Palm was engraved for one brother.

The sum of 7,168 dollars was expended in relief.

M.W. Bro. M. E. Crockett, P.G.M., presented a 13-page topical Review of Foreign Correspondence, which

makes most interesting reading.

Grand Master: M.W. Bro. Irwin Erickson, Vermillion.

Grand Secretary: R.W. Bro. Elwin F. Strain, Sioux Falls.

Grand Representative of N.Z.: W. Bro. Verne Reyburn, Jr.. Hurley.

Grand Representative at N.Z.: R.W. Bro. Thos. M. Rankin, P.D.G.M., Invercargill.

————

QUEENSLAND-1941-42.

369 Lodges, 17,112 members, a gain of 10.

Special Communication held 23rd July, 1941, for the Installation of the Grand Master, and Quarterly

Communications held 3rd September, 3rd December, 4th March, and 3rd June at Brisbane, M.W. Bro. Sir

Leslie Wilson, G.M., presiding at all but one, at which W. Bro. W. H. Green, Prov.G.M., presided.

The Board of General Purposes reported that, "In view of an inclination to present debutantes at a ball in

connection with Masonic Lodges with a brooch as a memento of the occasion, the subject has been

considered by the Board, and it has given the decision that "The Board views with grave disfavour the

distribution to debutantes or others of any brooches or other souvenirs bearing or embellished with what

appear to be Masonic emblems.' "

The Board refused to approve of a proposed Lodge By-law precluding a member who had been absent from

a certain number of regular Lodge meetings from being nominated for the office of Master.

Past Grand rank was conferred on 39 brethren.

The G.M. suggested that Lodges in coastal areas, and others if they so wished, should meet at such an hour

that the brethren could attend Lodge before going home from work or business. He said it might be found

suitable to provide a light repast before the Lodge opened, and suggested that informal dress be worn. It was

mentioned that informal dress was the practice in New South Wales and Victoria.

Grants totalling £2484 were paid from the Benevolent Fund.

There were 13 brethren in the Sandgate Homes.

Grand Master: M.W. Bro. H. E. Sir Leslie Orme Wilson, P.C., G.C.S.I., G.C.M.G., G.C.I.E., D.S.O., LL.D.,

Brisbane.

Grand Secretary: R.W. Bro. L. P. Marks, P.D.G.M., Brisbane.

Grand Representative of N.Z.: W. Bro. R. L. H. Peterson.

Grand Representative at N.Z.: R.W. Bro. Col. A. Stoneham, P.D.G.M., Gisborne.

————

WESTERN AUSTRALIA-1941-42.

159 Lodges, 9,953 members, a gain of 109.

Quarterly Communications held at Boulder 28th August, 1941, at Perth on 27th November, 26th February,

28th May, M.W. Bro. Dr. J. S. Battye, G.1 . presiding at each.

It is customary to hold one` Communication each year on the Goldfields at Kalgoorlie and Boulder

alternately.

Western Australia had only eight G.Ms. in 42 years, one of whom, M.W. Bro. A. C. McCallum, M.B.E.,

passed away during the year.

One new Lodge was consecrated in 1941.

The G.M. pointed out that the amount expended from the Widows', Orphans' and Aged Freemasons' Fund

exceeded the income ( £1625), and donations (approximately £300) by nearly £1000 a year.

Constitutional amendments were adopted enabling donations from Grand Lodge funds to patriotic or other

purposes approved by a two-thirds majority of G.L., and from private Lodge funds to any purpose approved

by two-thirds of the Lodge and by the Board of General Purposes.

The G.M. drew attention to the Board's request that Lodge proceedings be closed not later than ten o'clock

and continued:—

"Another matter I have heard raised is that of going into recess for the duration of the war. There is not, as

far as I know, any Lodge in this jurisdiction which needs to consider that matter at present, and I hope that

every Lodge will continue its normal work, and by that means give its members the opportunity of doing

something towards the encouragement of each other, and at the same time be an object lesson to the outside

public of maintaining morale and of keeping a due sense of proportion. If we have any belief at all in the

principles of Freemasonry our duty is to go forward steadily doing the tasks that are assigned to us.

Therefore, brethren, let us suffer each little inconvenience and be thankful they are so few. Above all, let us

live up to our belief in God and the great principles of brotherly love and universal peace."

The following recommendations of the Board were approved:—

"That for the duration of the war the wearing of evening dress be optional and brethren throughout the

jurisdiction may attend in mufti except at Installations and Grand Lodge Communications.

"That Grand Lodge take possession of the Charters of Lodges meeting in the temple for safe-keeping, and for

the duration of the war, such Lodges be permitted to work with a photographed copy of the Charter. (Lodges

meeting elsewhere to be afforded similar concession if so desired)."

Subsequently the G.M. urged that no brother should stay away even from Installation meetings, because of

inability to change his dress.

Disbursements from the Widows', Orphans' and Aged Freemasons' Fund amounted to £5774, and £345 was

paid out of the Benevolent Fund.

Grand Master: M.W. Bro. Dr. J. S. Battye, Perth.

Grand Secretary: R.W. Bro. A. E. Jensen, P.G.W., Perth.

Grand Representative of N.Z.: R.W. Bro. S. A. Taylor, P.G.W.

Grand Representative at N.Z.: V.W. Bro. Hon. E. R. Davis, P.G.T., Auckland.

————

NEW SOUTH WALES-1941-42.

612 Lodges, 63,006 members, a gain of 905.

Special Communications held 12th July, 1941, and 8th June, 1942 and Quarterly Communications 10th

September and 10th December, 1941, and 11th March and 10th June, 1942, at Sydney. Owing to his official

duties the G.M., M.W. Bro. Lord Gowrie, was able to preside twice only, the Pro G.M., M.W. Bro. Major-

General F. A. Maguire, C.M.G., D.S.O., V.D., and the Deputy G.M. R.W. Bro. W. H. Bray, presiding on the

other occasions.

The death of three P.G.Ms. was reported—M.W. Bros. Viscount Stonehaven, a former Governor-General of

Australia, and David Cunningham and Arthur H. Bray, both Past Grand Secretaries, the former being the

first occupant of that office (1888-1924).

The sum of £500 was voted towards a fund being raised for the building of a new H.M.S. "Sydney."

At the request of the authorities, the William Thompson Masonic School and Hostel were handed over for

use as a military hospital.

There were 86 girls, 60 junior boys and 86 senior boys enrolled.

The assets of the Grand Lodge, including. the Masonic Hall, Wm. Thompson School, and the Masonic

Hospital total £ 473,262.

There were 1079 patients admitted to the Masonic Hospital during the year, the daily average being 52

(available beds 60). Operations performed numbered 741.

The Board of Benevolence granted £3988 in relief, and the sum of £2810 was voted by G.L. to various

hospitals and similar institutions,

The N.S.W. Freemasons' Orphans' Society spent L1348 in support of children, and the Freemasons'

Benevolent Institution spent £.12,377 in relieving annuitants.

Despite war difficulties 970 books were issued from the Library during the year.

There is a good Review of Foreign Correspondence, the only defect, in the opinion of this Reviewer, being

the absence of reference to the origin of most of the extracts. There were some references to New Zealand,

1941, including an extract from the G.M.'s address.

Grand Master: M.W. Bro. H.E. Lord Gowrie, V.C., P.C., G.C.M.G., C.B., D.S.O., Canberra.

Grand Secretary: R.W. Bro. James S. Miller, Sydney.

Grand Representative of New Zealand: M.W. Bro. Aubrey Halloran, P.G.M., Sydney.

Grand Representative at New Zealand: R.W. Bro. James Rod, P.G.W., Wellington.

———————

THE NEED FOR DISCIPLINE.

–⸱––÷––÷––⸱–

Every great work calls for the exercise of strict discipline on the part of those who are engaged in it. Of

nothing is this more true than of the work of building the great temple of humanity, to be the dwelling place

of the Most High.' He Himself is the Architect, and those who aspire to work with Him must in the truest

sense of the word be His disciples and be truly disciplined. Obviously, the words disciple and discipline have

a common derivation, and belong to one another. A disciple is a trained pupil, not merely a conventional

follower; and his proper discipline consists in the culture and strict training of every element in his

personality. First of all, there must be a growing apprehension of the glory of the Ideal, and an ever-

increasing devotion to it. The Ideal is no vague abstraction, but something which has its reality in the very

nature of the Great Architect and Master Builder, who expresses Himself through His work, and so gives it

character. There must be also strict training of the mind so as to understand the plan and all its inter-related

parts, together with the means necessary for its fulfilment. There must be the culture of the emotions so that

the Eternal Beauty may be perceived and given expression to in the work. The will and all its related

faculties and powers must be trained and strengthened, and in the face of all obstacles and difficulties held

firmly to the realisation of the good, the beautiful, and the true. And above all, these things must be done, not

because of any compulsion from without, but because of a law written within the heart; because the disciple

has become inspired with and a partaker of the spirit of the Great Master Himself. He will do these things

freely and gladly, because his spirit has become one with that of the Master. Through that union he has

become in the truest sense a Freemason.

All this applies both to brethren as individuals and in their corporate capacity when they meet in their

Lodges. While certain matters relating to the conduct of affairs

are of necessity laid down in the Book of Constitutions and in the by-laws of Lodges, many others must be

determined in accordance with a law of liberty. So only can the growth in character and capacity of

individual members be fostered. Those who are always supported and protected by props and restrictions in

all conceivable circumstances never attain to real moral strength and maturity. So they must rather learn to

exercise their own consciences as to what is right and fitting, and they must have strength and courage to act

conscientiously.

We believe that this principle lies behind decisions given by the Grand Lodges of both New South Wales and

Queensland upon matters concerning the eligibility of brethren for the office of Master. The Book of

Constitutions only requires that a brother elected to that office shall have served the office of Warden for a

whole year. The responsibility of deciding upon all other matters which may affect the fitness of candidates

for the Mastership rests upon the brethren of the Lodge, whose judgment must be dictated by consciences

which have been both formed and informed by true Masonic discipline. Where the choice of the brethren is

otherwise determined, serious harm is likely to result. There is, unfortunately, no doubt that such harm has at

times been done by the far too widely prevalent idea that once a brother has been appointed or elected to

office in a Lodge, he acquires a sort of prescriptive right to be advanced a step higher each successive year

until he reaches the Master's chair, and this without regard to the way in which he may or may not have

discharged his duties or proved his fitness. This, of course, is in direct contradiction to Article iv. of the

Antient Charges, which says that "All preferment among Masons is grounded upon real work and personal

merit only; that so the lords may be well served, the brethren not put to shame, nor the Craft despised;

therefore no Master or Warden is chosen by seniority, but for his merit"; and so on. Brethren must be sincere

and courageous in the discharge of their high responsibility, and must demand the same qualities in those

whom they elect. If they fail in this, they themselves are undisciplined and false disciples, and merit

condemnation for the ensuing damage. Only where they are entirely faithful in these matters can our

Institution fulfil its high purpose and merit the approval of the Great Architect.

—"Queensland Freemason."

———————

STILL ASLEEP.

–⸱––÷––÷––⸱–

"We must not forget that for many years before this war we have suffered from men in power who dreamt

and had visions.

"We were all doped by the `No More War' slogan."

—Lord Sempill.

————

"The time has come for a call to austerity—in living, in working, and in thinking, a call to a personal sense of

responsibility, a national awakening to a higher spiritual life, and a greater sense of patriotism."

Lord Woolton.

———————

ORATORY IN FREEMASONRY.

–⸱––÷––÷––⸱–

By Bro. Suesskind Kramer, P.M.

————

It is said that Poets and Artists are born, not made. Although oratory is an art, yet not all orators are born; in

fact most of them are made; it is therefore within the possibility of any one who is anxious to study the art of

oratory to succeed to the limit of his individual capability.

It is necessary to emphasise that there are two sections in oratory. The first is the art of public speaking,

while the second is recitation or prepared oratory. The art and composition of public speaking is a subject by

itself, for it requires in its preparation thoughtful efforts, the composition of which depends to a certain

extent on talent, intelligence and education, while the other being already prepared, has only to be delivered.

Therefore, I intend dealing only with the second, which is the actual oratory as applied to the Ritual in our

Masonic labours.

The key to successful oratory, is based on three factors :(1) Memory. (2) Expression. (3) Confidence.

To understand this more fully one must acquaint himself with the elementary knowledge of elocution, then

as a beginner he must overcome the nervousness usually attached to one's first trials.

We all know the difficulty the beginner has in plucking up sufficient courage to take the plunge for his first

speech. There is always an embarrassment which must be considered quite natural to all beginners, but it can

and must be overcome, and for this purpose one must take advantage of the Lodge of Instruction.

There is no doubt that the brethren who introduced the system of Lodge of Instruction were aware of the

psychology of human nature, I have found from my own experience as Preceptor, what a wonderful

improvement brethren have shown in their working at the Lodge of Instruction. In fact with some brethren it

was instrumental in bringing out in them the talent of speech previously unknown to themselves, in other

words the Lodge of Instruction is actually the college where as good students they can, and will gain all the

knowledge the Preceptor is only too anxious to impart.

Oratory in Freemasonry to the Mason, is the study which requires the mastery of the key, based on the three

factors as explained, because the various charges and lectures in the Ritual are in themselves the very

essence of logic, refinement of speech, beauty of expression, style and vocabulary, combined with a perfect

grammatical construction; it therefore lends itself to a perfect submission of excellent oratory.

MEMORY.

The first step is for the brother to memorise the part selected. The best method to adopt for this purpose is by

continual repetition of the selected subject, always remember that fluency is the result of continual

practice.

My late father was a Rabbi in Russia, naturally he desired his son to follow in his footsteps. There is a Jewish

religious custom that on every Sabbath morning a Portion of the Law is read during the prayers at the

Synagogue, some portions being of considerable length. This is usually read by a professional reader; it is

also usual for every Rabbi (or Chazen) to know this by heart.

I was just over thirteen years old, and my father believed in starting early, so I received orders to prepare and

be ready as a reader. Here I must explain that the writing is on parchment scroll, all written by hand in

Hebrew script without punctuation and definition points it had to be read clearly and distinctly, guided by a

certain musical tune.

In preparing for this ordeal, I was confronted with the difficulty of memorising such abnormally lengthy

portions. I was nervous and very much worried when my father called on me for a practical rehearsal, he was

not satisfied with the result, neither was I. but not to discourage me in my further efforts, he said that I had

failed in memorising it, but to succeed and become absolutely perfect I should read the part in the book I

intend to memorise, carefully and slowly for one hundred and one times, and thereafter (not before) try to

Lest myself by reading it from memory. However strange this advice may seem, I found it from actual

experience, very successful.

EXPRESSION.

Once the brother is sure of his memory, he should recite the particular part by heart, at the same time

concentrating on the pronunciation and emphasis, as well as the actual meaning of the words and sentences

he uses. The emphasis must be quite natural, and the more natural he is the more successful it will prove.

Though this may seem difficult at first, yet by repeated practical trials one can acquire the refinement of

speech and natural distinction of a perfect expression.

One must also learn to understand the significance of correct breathing and pay attention to the vocal organs.

Inhalation should be preferably through the nose, but it must also be considered of great importance to

remember that in taking a breath, it must be accomplished with absolute silence. Allow your diction to be

natural and slow, you will then find correct respiration to be much easier and more natural, while at the same

time you will also be more impressive.

It is also important to learn to command the sound or "pitch." The raising and lowering of your voice must be

effected in tone with the meaning of the words and sentences you actually use. The pause you allow between

sentences must coincide and be as effective as the use of commas and full stops are in writing.

The use of "Pitch" is that which gives the impression so desired by good speakers, change of pitch should be

effected in order to produce the variety of expression, while at the same time must coincide with the change

of subject. In other words the power of vocal expression depends on inflection and modulation, which gives

the speaker the inspiration during his delivery, all of which will be learned gradually. The main points are to

inhale silently and frequently, to speak slowly, pronouncing each word carefully and distinctly. The beautiful

phraseology of a charge is frequently spoiled by a speedy delivery or indistinct speech.

CONFIDENCE.

It is a fact that any beginner who delivers a speech in public suffers from nervousness, generally known as

stage fright. Such attacks are suffered by everybody in an initial endeavour to address an audience. Yet one

can find hundreds of thousands of very efficient, talented, and most brilliant public speakers, all of whom

have got over the initial difficulty. This can easily be done by confidence.

One must instil in oneself that definite feeling of being sure and certain of the delivery of the charge, lecture

or speech, as the case may be, thereby gaining self confidence, for confidence is the only antidote to that

species of nervousness called "stage fright.'

In conclusion I would add, that I consider the "Lodge of Instruction" to be not only of great advantage to the

brother in Freemasonry, but also proves of exceptional benefit as a stepping stone to public speaking in

general. There the brother has the opportunity to study and learn in a practical manner all he is able to in

oratory, where he also has the advantage of improving in his study by the regular correction and comments

of the Preceptor.

As a final advice, I recommend, brethren, to bear in mind and always remember that while proficiency is

attained by diligent study, it is only the continuity of practical efforts that produces the regularity of

perfection.

—"The Masonic Journal," S.A.

———————

OBITUARY.

–⸱––÷––÷––⸱–

W. BRO. CHARLES MATTHEWS, P.G.D.

Lodge Abercorn, No. 76, Gisborne, has recently sustained a very severe loss by the death of W. Bro. C.

Matthews, P.G.D., who passed away suddenly on Tuesday, 8th December, 1942.

Bro. Matthews was initiated in Lodge Abercorn 33 years ago and after filling the junior offices was installed

as Master in September, 1918. Since then he has been regular in his attendance and faithful in the discharge

of any duties allotted to him. He was Chaplain of the Lodge at the time of his death having filled that office

for some years. He was elected Grand Steward in 1934 and had the rank of Past Grand Deacon conferred

upon him last year. He was the first candidate of the Gisborne Royal Arch Chapter at its inception in 1914

and has filled the office of First Principal on three separate years. Grand Chapter has just conferred on him

the rank of P. 1st Grand Soj., which rank he has not lived to enjoy.

As a citizen he played an outstanding part in the public life of the community, having been Chairman of the

Cook County Council for 16 years. He also took a leading part in many other institutions, including the East

Coast Patriotic Council, being Chairman of the Executive.

He was buried in the Taruheru Cemetery on Thursday, the 10th December, the Presbyterian service being

conducted by the Rev. Dr. Miskelly, and the Masonic service rendered in the presence of a very large

number of Freemasons.

W. Bro. Matthews leaves behind him to mourn their loss, his widow, four sons and four daughters. Two of

the sons are members of Lodge Abercorn and one, the youngest, is serving with the Middle East Forces.

And so has passed one of Gisborne's most prominent citizens, who always gave of his best both in the

interests of the Craft and the community in general.

————

M. ILL. BRO. JOHN CHARLES F. TOWER, 33°.

We regret to announce the passing on the 2nd September of M. Ill. Bro. John Charles F. Tower, 33°, Grand

Secretary General of the Supreme Council, 33°, of the Antient and Accepted Rite for England, Wales, the

Dominions and Dependencies of the British Crown.

M. Ill. Bro. Tower had for some little time been an inmate of the Masonic Hospital in London, but every

hope was entertained for his recovery. With his passing Free Masonry has lost a zealous, courteous and

enthusiastic brother, and many a Mason will mourn the departure of a dear friend.

He was the senior member of the Supreme Council, 33°, having served as Grand Secretary-General since the

20th January, 1908, to the time of his death. The office of Grand Secretary-General was in abeyance from

1895 to 1908, during which time the office of Secretary of Supreme Council, without a seat on the Council,

was substituted.

Brethren who were privileged to meet the late Grand Secretary-General whilst visiting the Homeland will

ever remember the kindly and brotherly welcome they received from him at Duke Street, and many have

been inspired by a mere corresponding acquaintance with him.

Bro. Tower's Masonic activities were not restricted to the Antient and Accepted Rite. In 1900 M.W. the

Grand Master, H.R.H. the Prince of Wales, appointed him Deputy Grand Director of Ceremonies. He

received the rank of Past Grand Deacon in 1910 and Past Grand Warden in 1939. He was also Past

Provincial Grand Senior Warden for Buckinghamshire; similarly in the Supreme Grand Royal Arch Chapter

of England, he was appointed Deputy Grand Sword Bearer in 1900, P. Asst. Grand Sojourner in 1910 and

P.G.S.N. in 1939. He also held the rank of Provincial 2nd Grand Principal of Buckinghamshire. During the

years 1902 and 1903 he was Grand Inspector-General for the East Central District, being succeeded in that

office by V. Ill. Bro. Sir P. Colville Smith, C.V.O.

Under the Grand Lodge of Mark Master Masons of England, Bro. Tower has likewise held high rank, being

Grand Director of Ceremonies, P.G. Overseer and P.G. Warden respectively; P. Prov. Grand Senior Warden

of Middlesex. In the United Order of the Temple and Hospital, he was a P.G. Const. and also P.G.P.C. of W.

under the Royal and Select Masters of England.

For this the service our esteemed brother gave to Masonry we venerate his memory, but especially he lives in

the memory of New Zealanders for the courtesy and assistance he extended to all Rose Croix Freemasons

from New Zealand.

————

W. BRO. W. McINNES, P.G.Sw.B., P.G.H., 30°.

A full Masonic life fully describes the career of the late W. Bro. W. McInnes. In every branch of the science

he took an active part, Craft, R.A., K.T., R. Croix Masonry was followed up with zeal and a consistent

faithfulness which was indeed remarkable. At the Lodge of Sorrow, held in Stratford Lodgeroom. it was

truly said that he had never missed a Lodge or Chapter meeting until his final illness.

His first association with Masonry was at Motueka, No. 117, of which Lodge he was W.M. in 1914.

He gave his whole-hearted efforts to every Masonic institution of which he was a member.

In the Stratford Lodge, No. 75, he held the office of Treasurer for about twenty years. In 1932 he was

appointed G.Swd.B., and was a constant attendant at all the Installations in the District.

In R.A. Masonry he was a P.Z. of Egmont Chapter, No. 37, and attained the high rank of G.H.

He was a Past Preceptor of the Taranaki Preceptory of Knight Templars.

In the A. & A. Rite Rose Croix of H.R.D.M. he was a P.M.W.S. of Taranaki Chapter, No. 272, and except

for a short period has been Recorder of the Chapter since it was founded, a position he held at the time of his

death.

With such a record it will be seen how much he will be missed in Masonic circles in Taranaki.

In public affairs as well as amongst Masons he was held in high esteem. As an official of the local Anglican

Church he on many occasions attended Synod as Stratford representative. He was a Coroner of the District,

and as Senior J.P. his services were in constant demand.

The funeral was largely attended by brethren from all parts of the district. the Masonic service being read by

R.W. Bro. J. Barclay, Prov.G.M., and W. Bro. T. Richardson, P.G.Supt.W.

————

W. BRO. LEONARD HOULBROOKE, P.G.D.

It is with regret that we record the death on Monday, 18th January, of W. Bro. Leonard Houlbrooke, P.G.D.,

of Lodge Eketahuna, No. 92, at the age of 73. W. Bro. Houlbrooke's illness was of very short duration,

caused by appendicitis, from the operation for which he failed to rally. His death came as a great shock to his

friends, few of whom knew that he was laid aside.

W. Bro. Houlbrooke was a P.M. of Lodge Puketoi, No. 149, which was his mother Lodge, and also of Lodge

Eketahuna, No. 92. He was an active member of both at the time of his death. A man of sterling character,

the late W. Bro. Houlbrooke was a tower of strength to Freemasonry in the Wairarapa District, always ready

to help by precept and advice when any problem in Freemasonry was presented to him; and always ready

and able to take any office in his Lodges at a moment's notice. Besides his Masonic activities he had taken

part in local body affairs, and at the time of his death was President of the Eketahuna Bowling Club. He had

the unique experience of serving in the last war and having grandsons serving in the present war. He is going

to be greatly missed by all his friends. His widow and a large family of sons and daughters survive him.

As was his desire, the deceased W. Brother was given a Masonic funeral. The Lodge of Sorrow, which was

largely attended, was held in the Eketahuna Temple. The impressive Masonic burial service, both at the

temple as well as at the graveside, was conducted by the W.M. of Lodge Eketahuna. assisted by his officers.

Representatives of his mother Lodge as well as numerous others were in attendance.

———————

LIFE AND ITS MYSTERIES—MIND.

–⸱––÷––÷––⸱–

Frank L. Hammer, 32°, San Francisco, Calif.

Part 1.

————

Life is a mystery. We are mysteries to ourselves and to others. We are surrounded by mysteries. We have

mysteries over our heads and beneath our feet. Who can explain the blue of a summer sky or the mystery of a

grain of sand? Where is the man wise enough to tell us where the rose gets its perfume and colour? We plant

a seed or bulb and the mysterious chemistry of Nature produces varieties of infinite degree. In different

countries and climates various plants and flowers are produced. Who can explain the intelligence which

enables each plant and flower to draw to itself those particular elements it requires and in the exact

proportion? How little we know about anything!

The mysteries of birth and death! Birth seems ever a miracle and death ever a tragedy. When a soul comes to

earth, what does anyone know of its history? Who knows whether the babe has come to a family with

affinity of soul, or whether they are aliens? What knowledge, experience, wisdom is incarnated within its

mind? Will it bring joy or sorrow to its earthly parents? What will be its destiny? Yet everything that child

will ever be is wrapped up in that little atom of helpless humanity at the hour of its birth, just as the giant oak

is contained in the acorn. What greater mystery has life than this?

Man is life's greatest mystery. And how he was first put on earth is still another mystery.

What is man? Man is a triune being of body, mind and spirit. With the body he represents the animal; with

the mind, the thinker, and with the spirit, God. Life as we know it is a union of spirit and body, plus the

mind, which is the intermediate principle and which acts as the medium between the two. Or, expressing the

same truth differently, man the spirit has two instruments of expression—the body for outer expression and

the mind for inner manifestation.

No study is more fascinating or of greater benefit to man than the subject "Mind." It has engaged the most

powerful intellects of all ages, from the days of Aristotle down to the present. However, during the last two

thousand years, that is with the exception of the last one hundred years, not much progress has been made in

this department of science. Anatomists and physicians have studied the brain and ignored the mind, while

psychologists have studied the mind and ignored the brain. The human mind as it exists in the world to-day

cannot, by itself, become an object of investigation. It needs the medium of an organic apparatus.

It is mind which distinguishes man from the animals and man from man. While there is not much difference

between one cow or one cat from another, the difference between one man and another is vast. In man the

scale extends from the lowest point of idiocy up to the highest endowment of genius. On the one side you

have a Newton who can solve the most abstruse of problems, and on the other a man who can scarcely grope

his way through ordinary life. The world has always recognised and paid tribute to greatness of intellect. A

man is measured by what he is, and not by what he has.

"What is man?" He is a child of God and, like his Father, has unlimited possibilities. Man is a spirit now; he

is immortal now, and is in eternity now.

"What is the difference between the brain and the mind?" It is astonishing how many people believe the brain

and mind to be synonymous and use the terms interchangeably. While the relationship between the brain and

mind is intimate, there is not the slightest similarity either in appearance or function. Their composition and

activities differ as widely as the radio from the ether. The brain is a human radio, a receiving station or

instrument. The mind is akin to the ether surrounding it.

Yet another comparison. The brain is the organ of the mind just as the eye is the organ of vision, or the ear of

hearing. Naturally, the perfection of seeing or hearing will be in relation to the perfection of its organ. The

same analogy applies to the mind.

Thought does not originate in the brain, nor is it created by the brain. And it is the mind which remembers,

not the brain. It is the Ego, the "I," which thinks; mind is the material which "I" uses, and thoughts are the

tools of the mind. Thoughts are transmitted to the brain from the mind, and it therefore follows that the brain

influences and determines the type and quality of thoughts received.

The matrix is unalterable. We know we have the same identity we had as a child, and throughout eternity we

shall be the same.

Furthermore, the brain is physical and subject to evolution. The mind is spiritual and already perfect. The

brain is personal and individual. The mind is universal. These distinctions are of primary importance for a

correct understanding of their respective faculties and functions.

We shall not burden you with a detailed description of the brain. For our purpose here, merely let us state

that the brain is the term applied to that part of the central nervous system which in vertebrates is contained

within the skull. The brain readily lends itself to analysis and examination; not so the mind, although some

philosophers have gone so far as to say mind is a product of matter. This is another error made by those who

seek a material basis for all mental phenomena.

"What is the nature of mind?" Mind is a substance analogous to the ether, which is the finest form of matter

known; or it might be compared to a vast field of magnetism. This substance permeates the entire universe,

and all particles of matter are held together by it. The molecules of the body never touch, but remain quite a

distance from each other, and are also held in place by it. There are forces of repulsion between them which

prevent contact, and they move freely in this ether or mind substance.

The ability of states of matter to interpenetrate and exist within other states is one of the great secrets of

Nature. Higher states come into contact with the lower, and are harmonised into one single organism. Man

cannot combine the lower forces with the higher, but Nature can, and this makes living organisms.

This is also the explanation of the so-called fourth dimension of matter, which means the ability of a higher

state of matter to interpenetrate and exist within a lower state. The fourth dimension is not measured at

angles, length-breadth-thickness, but proceeds directly through matter.

In reality there is no definite line of demarcation between matter, mind and spirit, as all are one substance

manifesting at different rates of vibration.

Emerson gives us the clearest and most concise description of mind. He says:

Mind is an ethereal sea, which ebbs and flows; which surges and washes hither and thither, carrying its

whole virtue into every creek and inlet which it bathes. To this sea every human house has a water front. But

this force-creating nature, visiting whom it will, withdrawing from whom it will, is no fee or property of any

man or angel. It is as the light, public and entire to each, and on the same terms.

"Where is the mind located?" There is considerable diversity of opinion on this question. Many believe that

the mind is encased within the skull. We said previously that mind is substance. A universal substance

permeating the entire universe. As Emerson truly said, no man or angel has a monopoly on it, but it is free to

all. Its sum total is fixed, although, like matter and energy, many changes can take place within itself. What

is, has been. All the knowledge that ever has been or will be in the world is in the universe to-day. Our

inventions and discoveries are but re-inventions, rediscoveries. Truly, there is nothing new under the sun. It

is man's duty and privilege to develop his instrument, the brain, and draw unto himself whatever knowledge

and power he desires.

Mind cannot be separated or divided, although in appearance it may seem so. Each individual mind is part of

the universal mind. Every mind is in constant contact with all other minds and its Divine Source. That one

mind is ever separate from another is pure illusion and the major cause of man's suffering. Everyone knows

how contagious thoughts are and how easily communicated. We are all living in this vast ocean of mind

power where the waves I of other minds are passing on all sides.

Man first believes himself as separate from other things; then he learns himself as related to other things and

then, last of all, he realises his relationship with Him who created all things.

"How is the mind connected with the body?" Practically all philosophers and thinkers have believed the

activities of the mind to be in close connection with the brain. But that the brain is the seat of the mind is as

erroneous as the belief that the mind is located in the skull.

There is no clearly defined spot of which we can prove that here, or there, at this place, the mind comes into

relation with the cerebral organ. The mind exerts its influence through the parts of the brain, which differ

according to the muscles or functions to be employed. All the parts of the brain are connected together, but

there is no common centre through which all these activities pass.

The brain is the primary, though not the only organ of the mind. The brain is the physical instrument without

which no mental act is possible in a material world. There are no faculties so purely mental as to have no

connection with the body. The principal seat of consciousness is undoubtedly in the brain, but there is also a

secondary one in the solar plexus. The manifestation of mind known as the sub-conscious is the governing

head of the sympathetic nervous system. It is for this reason prize fighters are not permitted to hit below the

belt or the solar plexus.

Mind is dependent on the body, not for existence, but for the power of acting in the material world. Mind can

function without the body, but not the body without the mind. In reality the mind functions much more

actively and freely without the impediment of its physical instrument. This is demonstrated during the dream

state, hypnosis, trance, and astral travelling. "The mind, though intangible, is the real structure, like a field of

force," says Stromberg, the famous scientist and astronomer.

—"The New Age."

(To be continued.)

———————

LONGEVITY.

–⸱––÷––÷––⸱–

Examples of Masonic longevity are often brought to light, but few if any can equal, combined with continued

activities to crown a very full life of service, that shown by M.E. Comp. the Third Grand Principal of English

Royal Arch Masonry, the Rev. Canon Hubert Curtis, M.A., who on 25th March next will reach his 92nd

year. To many who have watched his upright and fine bearing, which imparts such regal dignity to his

appearance when clothed in the robes of his exalted rank, or who have been privileged to be present when he

has conducted the Consecration of a new Chapter or taken the Chair as he has so frequently done at some

important Masonic function, the disclosure of his age may come as a surprise, coupled with wonderment, at

his sustained enthusiasm and ever-readiness to step into the breach when many a much younger man would

hesitate to do so.

Rightly may he be termed the "Grand Old Man of English Freemasonry," and an example to us all.

Again, on the 14th September last he undertook the ceremony of consecration of- a new Chapter, Radiant,

4200, and brought into the proceedings an added note of solemnity and dignity both by his venerable

presence and the convincing sincerity of his enactment of the ceremony.

Born on 25th March, 1851, the son of the late Dr. Curtis, of Dorking, he was educated at Epsom College, and

Queen's College, Oxford. Curate to Arcdeacon Burney, of Surbiton, 1876-82, he became Vicar of Balham

Hill, 1882-1925, and made Hon. Canon of Rochester, 1904. Chaplain to the Worshipful Company of

Gardeners, he has been member of the London School Board since 1886, and Chairman of Battersea

Polytechnic.

Appointed G. Chaplain in the Craft in 1912, he was promoted Junior Grand Warden in 1936. In the Royal

Arch he became Grand Scribe N. in 1930, and five years later succeeded as M.E. Third Grand Principal the

late Sir T. Courtenay Warner, Bart., who died in 1934.

—"The Freemasons' Chronicle,"

———————

THE LORD OF THE UNIVERSE.

–⸱––÷––÷––⸱–

Morton Deutsch, 32°, Savannah, Ga.

————

Once upon a time, in the rapid progression of the centuries, there lived a man.

Exactly where and in what period he was born, who his parents or associates were, and in precisely what spot

on the earth's surface he was domiciled, no one knows.

What type of physiogomy he possessed, whether he was light or dark of countenance, tall or short of stature,

and whether he was a Moslem, a Christian or a Jew, are also items of import to which no positive statement

can be put forward.

Whether he was poor or rich, how he lived, and under what circumstances he died also must ever remain a

matter of speculation, for no monument marks his last resting place.

But all this to the contrary notwithstanding, he did leave behind him a most precious legacy, one which gives

the thinking man the potter's clay from out of which to conjure up a mental image of this unknown poet-sage,

who, by translating his innermost thoughts concerning "The Lord of the Universe" into words inscribed on a

sheet of parchment or paper, earned for himself a niche among the Immortals; for on this paper he had set

down, in the Hebrew Language, a prosodiacally perfect and sublime poem, little thinking that it would ever

see the light of day.

But Fate decreed otherwise and, strange as it may seem, poets of every age, of many tongues and residing in

various climes, have vied with one another in providing the most perfect prosodiacal translations of the soul

outpourings of this unknown psalmist; while composers of note have sought inspiration which might enable

them to provide a fitting musical background for the original Hebrew text, as well as for many of the

translated versions.

And, by what seems to have been more than mere coincidence, Judaism, whose monotheistic doctrines have

emanated from the electrifying Mosaic declaration, "Hear, O Israel, the Lord our God, the Lord is One,"

wisely saw fit to incorporate the sublime poem of this unknown poet into their Ritual of Prayer; and there it

has remained until this very immediate present, being recited twice daily by the devout of Israel through the

world, on their rising up and on their retiring at night.

Taking its name from the first two Hebrew words of its first verse, the poem, "Adon Olam," literally

translated "Lord of the Universe," is a free exposition of the Jewish conception of God, to whom homage has

been paid from time immemorial, and which has not always received the fullest blessing of the ruling powers

in lands where they were then domiciled.

From a full, literal translation, made in 1900 by the eminent Dr. A. Benisch, then Chief Rabbi of the United

Congregations of the British Empire, the following is quoted:

The Lord of the Universe. He has reigned before any Being was created.

And when the Universe was finished through His will, He was acknowledged Supreme Being.

Yet, when all things shall have vanished away, He alone will govern sublime,

For He ever was, is now, and will exist evermore in glory.

One only God, with none second to compare, nor to equal Him.

He is without beginning and without end, and His alone is the power and dominion.

He is my God, my living Redeemer, my SheMring Rock in time of woe.

He is my Banner, my Refuge, my cup of Solace when I call unto Him.

Into His hands do I resign my spirit, asleep or awake—and, with my spirit, my mortal frame also;

God is with me and I will not fear.

———————

JEFFERSON, AUTHOR OF THE DECLARATION OF INDEPENDENCE.

–⸱––÷––÷––⸱–

Thompson Howard Lewis, Allantown, Pa.

————

We hold these truths to be self-evident:

That all men are created equal;

That they are endowed by their Creator with certain unalienable rights;

That among these are life, liberty, and the pursuit of happiness.

—Thomas Jefferson.

Not long before that memorable first Independence Day, a great Virginian, tired of oppression and fired with

an enthusiasm and love for freedom, delivered his famous speech in the Virginia Convention of March,

1775.

Is life so dear or peace so sweet as to be purchased at the price of chains and slavery? Forbid it, Almighty

God! I know not what course others may take, but as for me, give me liberty, or give me death.—Patrick

Henry.

This speech lighted the fires of revolution throughout America. Another Virginian took up the torch of

liberty and wrote the Declaration of Independence. He was an apostle of freedom, a steadfast believer in

equal opportunity and a friend of the common man. He fought for equal opportunity for all and against all

special privileges, a belief in democracy and an abiding faith in the worth of every individual man.

His friend and disciple, James Madison, wrote of him after his death:

He lives and will live in the memory and gratitude of the wise and good as a luminary of science, as a

votary of liberty, as a model of patriotism and as a benefactor of mankind.

Woodrow Wilson said of him:

The immortality of Thomas Jefferson does not lie in any one of his achievements, but in his attitude

toward mankind.

Thomas Jefferson was not only the author of the Declaration of Independence, but of the Virginia statute for

religious freedom, and he was the founder of the University of Virginia. These were the three achievements

by which he hoped to perpetuate his fame. But there are a multitude of other accomplishments of lasting

importance to his credit. He explored, searchingly, every problem that offered a contribution to the happiness

and progress of the human race. His wisdom and amazing versatility were recognised the world over. Above

all things else he was a master of the science of government and, as the leader of a great political party, he

enunciated principles of representative government which will survive through an eternity. These principles

are as sound to-day as they were one hundred and fifty years ago, and will be as immutable one hundred and

fifty years hence as they are to-day.

Through all the intervening years America has lived and grown under the system of government established

by Thomas Jefferson and his generation. As nations go, we live under one of the oldest continuous forms of

democratic government in the whole world.

Throughout the formative period of our national life, Thomas Jefferson stood only second to George

Washington in power and influence. After the death of Washington, the will and words of Jefferson were, for

more than a quarter of a century, supreme in American affairs. After he had passed away his spirit lived on,

and millions of men continued to regard him as the greatest prophetic expounder of human rights that the

world has produced.

While President Jefferson believed in American democracy and government by the people, when it came to

official matters, no one who ever held the Presidency ever stood more stoutly for its proper prerogative.

Not only did President Jefferson ordain his canons of etiquette, but he observed them as well. He issued a set

of rules to be observed in official and semi-official social functions where diplomats and officials were

concerned. They are as follows:

1. Foreign Ministers, arriving at the seat of Government, pay the first visit to the Ministers of the Nation,
which is returned; and so likewise on subsequent occasions of reassembling after a recess.

2. The families of Foreign Ministers receive the first visit from those of the National Ministers, as from
all other residents, and as all strangers, foreign and domestic, do from all residents of the place.

3. After the first visit the character of stranger ceases.

4. Among the members of the Diplomatic Corps, the Executive Government. in its own principle of
national and of personal equality, considers every Minister the representative of his Nation, and equal to

every other without distinction of grade.

5. No titles being admitted here, those of foreigners give no precedence.

6. Our Ministers to foreign Nations are private citizens while here.

7. At any public ceremony to which the Government invites the presence of Foreign Ministers and their
families, no precedence or privilege will be given them other than the provision of a convenient seat or

station with any other stranger invited, and with the families of the National Ministers.

8. At dinner, in public or private, and on all other occasions of social intercourse, a perfect equality exists
between the person's composing the company, whether foreign or domestic, titled or untitled, in or out of

office.

9. To give force to the principle of equality, or pele mele, and to prevent the growth of precedence out of
courtesy, the members of the Executive, at their own houses, will adhere to the ancient usage of their

ancestors—gentlemen en masse giving place to the ladies en masse.

10. The President of the United States receives visits, but does not return them.

11. The family of the President receives the first visit and returns it.

12. The President and his family take precedence everywhere, in public, or in private.

13. The President, when in any State. receives the first visit from the Governor and returns it.

14. The Governor in his State receives the first visit from a Foreign Minister.

Thomas Jefferson was given many high offices in State and Nation, but the words recorded above his grave,

chosen by himself, are only these:

Here was buried Thomas Jefferson, author of the Declaration of Independence, of the Statute of Virginia for

Religious Freedom and Founder of the University of Virginia.

The honours other men had given him were unimportant; the opportunities he had given other men to

become free were all that really counted.

[Note: According to the writings of his time. Thomas Jefferson was said to have been a Mason, although no

record of his lodge membership has been established. He died on July 4, 1826, at his home "Monticello" in

Virginia.]

———————

MUSIC FOR WORKERS.

–⸱––÷––÷––⸱–

LESSONS FROM A SUCCESSFUL B.B.C. EXPERIMENT.

———

By Eldon Moore.

———

One of the important minor jobs that the British Broadcasting Corporation has to do in the homeland is that

of keeping the industrial front working cheerfully and at a high speed to produce the arms required by the

Services. It has several such programmes, including "Workers' Playtime," "Works Wonders" and "Music

While You Work." This is a short account of the last, "Music While You Work," which has been devised and

directed by Wynford Reynolds for the B.B.C. in close co-ordination with the production Ministeries. After a

long experience of producing this programme and conferring with workers and management alike, he has

arrived at the following basic conclusions:—

(1) The music should be familiar to the ordinary worker. Singing, humming or whistling is a sure sign that
the music is having its proper tonic effect. As an important "rider" to this he adds that the music can easily be

overdone. Two and a half hours daily is the limit, and the best time to give the music is either at the

beginning of the day's work, as an antidote to bad weather conditions or nervous strain after air raids, or at

the end of a particularly tiring day.

(2) The melody should be clear and well defined. The workers want to hear a tune that rides over factory
noises. They, incidentally, are much better at hearing it than anyone not used to that particular factory.

(3) The tone level or volume should be constant, and there should be no variation in audibility between
one part of a tune or programme and another.

(4) The tempo or rhythm should create a bright and cheerful atmosphere. Extremes of fastness or
slowness should be avoided. Most important, rhythm and tempo should not be thought of in terms of

"working speeds." They should be considered as a means of creating a spirit of cheerfulness and gaiety in

operatives on any and all processes.

(5) Number 4 does not apply at all, either to office and executive staff, for whom music is in itself
unsuitable, nor to highly skilled workmen on individual tasks.

(6) The music is best suited for workers who are employed on repetition or other monotonous work
(especially female labour). For them certain types of music are definitely undesirable. The tone of an organ is

unsuitable for amplification in factories. "Hot" music is unsuitable, and so is "jazzing" of any melody. The

rhythm should be, clear but unobtrusive, and any lack of a "melodic line," any involved harmony or complex

rhythm tend to create confusion of sound.

(7) Loud speakers should be small and well-placed about the factory rather than large and only one or two
to a shop.

Though the B.B.C. has been the first to carry out research into the value of music in industry, it should not be

thought that it is the job only of broadcasting stations. On the contrary, as so many British firms have been

discovering, it is quite possible for each factory to provide its own entertainment—hence this article, which

may assist managements of Empire factories to devise their own daily musical programmes. Many of the

British factories already do so, but are only too glad to switch over to B.B.C. programmes whenever

possible, since they have found that their workers, quite naturally tend to become bored with the repertoire

available in the works' records library.

Certain other points discovered by Wynford Reynolds will be of assistance. Vocal items, for instance, should

always be avoided. They become intrusive and tend to distract the attention of the worker. Speeches,

likewise, should not be broadcast during working hours, nor should announcements be delivered "cold."

Programmes should contain as much variety as possible, but care is needed in compiling them. Though

dance music is the most popular and is the best for creating an atmosphere of cheerfulness and gaiety, it can

easily be overdone and become wearisome. But there is also a big demand for other types of music, such as

Viennese dance music, selections from light opera and musical comedy, well-known marches and

intermezzi.

Reports up to date show that the following is the most popular order:—

(1) (a) Dance Bands.

(b) Novelty Bands—Accordion, Mandoline, Banjo, etc.

(2) Theatre Orchestras—the revue or music hall type of orchestra, combining certain dance band features
with those of a light orchestra.

(3) (a) Military and Brass Bands.

(b) Light Orchestras—the "straight" type of orchestra playing selections from light opera and musical

comedy, Viennese waltzes, intermezzi, etc.

The indications are that when the foregoing principles are followed, production is increased by between

12½-15% for an hour or an hour and a half after the programme.

———————

TARANAKI NOTES.

–⸱––÷––÷––⸱–

Lodge Ngamotu started the New Year with an emergency meeting to initiate a soldier.

Lodge Manaia followed suit the week after.

One Lodge requests the brethren to bring their own supply of sugar for the refectory.

Several brethren have been called to the Grand Lodge above recently.

The obituary notice of W. Bro. Mclnness appears in another column. W. Bro. Edwin Northrop, a P.M. of

Lodge Kaponga, a Past G. Std., passed away on 4th January and will be much missed at the Hawera

meetings, where he attended regularly since moving to that town some years ago.

Bro. "Bob" Jackson, S.S. of Hawera Lodge, a position he held for seventeen years, was present at the

Christmas meeting of Lodge Taranaki and appeared to be in the best of health and spirits. The following day

he died.

A large number of brethren attended the Lodge of Sorrow, W. Bro. Sharp, W.M., presiding.

A soldier just returned from the Middle East was initiated by the Past Masters in Lodge Taranaki at the

Christmas meeting.

W. Bro. G. B. Strombom, W.M., of Lodge Ngamotu, and W. Bro. J. A. Andrews, Lodge Te Henui, as well as

the W.M. and brethren of Lodge Hawera, attended the meeting just mentioned and a truly festive and happy

time was experienced.

The writer acknowledges his indebtedness to the Taranaki Lodge summons with its interesting notes.

———————

SOUTHLAND NOTES.

–⸱––÷––÷––⸱–

(These Notes arrived too late for the January issue.)

In extending the "Season's Greetings" brethren of the District express the hope that the coming New Year

will usher in a period of peace, prosperity and happiness to the whole of mankind, irrespective of race, colour

or creed.

R.W. Bro. E. C. Smith, Deputy Grand Master, paid his first official visit to a Southland Lodge when he

attended the Christmas meeting of Lodge Victoria, No. 147, on 12th December, and witnessed the working

of the Second Degree by W. Bro. E. Smith, Acting W.M., and officers.

R.W. Bro. A. Noble, Prov. G. Master, also attended this meeting along with a strong following of Grand

Officers and unveiled a handsome enlarged photograph of the late W. Bro. A. J. Geddes, P.G.D., first

Chairman of the Invercargill Freemasons' Hall Co., who was called to the Grand Lodge above several

months ago. Striking tributes to the wonderful work of our late brother were expressed by R.W. Bros. A.

Noble, E. C. Smith and Alex Derbie, P.Prov. G.M., the last-named as Chairman of Directors.

A well-served "Irish stew" and plum duff were outstanding features at the festive board proceedings at that

meeting.

Four candidates were elected and advanced at the December meeting of Southern Cross Royal Arch Chapter,

No. 3, held on the 19th December. The work of E. Comp. E. McK. Lyon and his officers was of a high order

and to the entire satisfaction of the large attendance of companions present.

The annual report and balance-sheet presented at the recent meeting of this Chapter disclosed a most

successful year's working.

The Christmas meeting of Lodge St. John, No. 94, held on 17th December, attracted a large attendance of

members and visitors. R.W. Bro. A. Noble, Prov.G.M., attended, supported by a good following of Grand

Lodge officers. The ceremonial work, that of Raising, was ably conducted by W. Bro. Bert Craig and Past

Masters in a manner truly in accordance with the highest traditions of the Craft.

E. and P. Bro. J. C. Mackenzie and officers of Murihiku Rose Croix Chapter, No. 36. perfected a well-known

member of Wallace R.A. Chapter, No. 34, at the Christmas meeting held on 5th December. Features of this

meeting were the floral decorations on the festive board (roses) and the singing of Christmas carols. The

ceremonial work in the chapter room was of a most impressive nature.

Christmas parties for the children were held during the past month by Lodges Victoria, No. 147, and St.

John, No. 94.

Lodge Waihopai, No. 189, worked the ceremony of Initiation at their regular monthly meeting held on 21st

December.

Both this Lodge and Lodge Southland, No. 273. will be busy for many months to come, as they have a

number of candidates on hand.

All Masonic units in Invercargill will go into recess during the month of January.

The death has occurred of Bro. R. Roscow, a well-known member of Lodge St. John, No. 94 His son, Bro. J.

Roscow, recently gave his life for King and Country while serving overseas.

W. Bros. Jas. Stobo and J. M. Lindsay, who were unable to attend the Annual Communication of Grand

Lodge were invested as Grand St. Bearer and Grand Steward respectively at meetings held in Invercargill

last month.

Ven Preceptor Wm. F. Irvine and officers of the Southland Preceptory of Knight Templars received two

well-known members of Southern Cross R.A. Chapter, No. 3, with the ceremonial peculiar to this attractive

unit in Masonry.

W. Bro. A. Scott, P.G.B.B., recently returned from an extended holiday in the North Island.

Brethren of Lodge Harvey, No. 49, celebrated the elevation of R.W. Bro. E. C. Smith to the office of Deputy

Grand Master in a fitting manner at their regular meeting held last month.

The death recently occurred of Bro. A. Liddell, sen., of Lodge Winton, No. 108, at the ripe old age of 100

years. Our late brother was an outstanding figure in public life in the Winton District over a long period of

years.

The visit of the First Grand Principal, Sir Cyril Newall, to Southern Cross Royal Arch Chapter, No., 3, in

November attracted an attendance of 80 companions. The ceremony of Acknowledgment was ably

conducted by W.E. Master B. J. Perkins and officers. The meeting was of a most happy and enthusiastic

nature and truly in keeping with the high standard set by this old-established Chapter over a long period of

years.

Officers of Lodge Tuatapere, No. 210, worked the ceremony of Initiation at their December meeting.

Three candidates were on the order paper for raising at the Christmas meeting of Lodge Harvey, No. 49.

M.E. Comp. E. C. Smith, P.G.Z., when returning from Grand Lodge, made a call at Ashburton and attended

a meeting of the local Royal Arch Chapter and took part in the exaltation of his son as a Royal Arch

companion.

Members of Lodge Mataura, No. 174, deeply appreciate the assistance rendered by Lodge Harvey, No. 49,

over a long period of years. On various occasions candidates have been provided for ceremonial work.

——————

The five Craft Lodges and the Royal Arch Chapter working in Invercargill will resume activities this month.

A number of officers and members of Lodge Waihopai, No. 189, paid a fraternal visit to Lodge Fortitude,

No. 64 (Bluff) on 16th January, taking with them a candidate to be passed to the Second Degree.

W. Bro. McG. Wilson, a very popular Past Master and member of Lodge Victoria, No. 147, has been

suffering from a serious illness of recent months.

Bro. L. Burgess, of Lodge Waihopai, No. 189, who has been living in Gisborne for the past two years, has

returned to Invercargill.

During the past month members of the Craft have enjoyed well-earned relaxation from their various lodge

duties.

Annual Installation meetings will be held this month by Lodge Arrow Kil., No. 86, and Lake Lodge of

Ophir, No. 85. Much of the interest generally attached to these two meetings will no doubt be missing this

year as the result of petrol restrictions.

Southern Cross Royal Arch Chapter, No. 3. intends working the ceremony of Exaltation at the regular

monthly invocation this month.

———————

CHRISTCHURCH NOTES.

–⸱––÷––÷––⸱–

E. Comp. Dr. Ross Hepburn was recently installed as First Principal of Prince of Wales R.A. Chapter, No.

31, the ceremony being performed by R.W. Comp. G. A. Blackmore, Grand Superintendent. E. Comp. E. H.

B. Pearcy was installed as Second Principal and E. Comp. J. C. Lindsay as Third Principal. Grand Chapter

was represented by M.E. Comp. C. Flavell, P.G.Z., and a large number of present and past Grand Chapter

officers, and there was a large attendance of visitors. W. Bro. Edward Lockwood, P. Dist. G.W. (E.C.), J.W.,

was installed on 20th January as Master of the Masters and Pastmasters Lodge for the ensuing year, the

ceremony being performed by the Master, W. Bro. Dr. Ross Hepburn, P.Prov.G.R., who installed W. Bro.

Lockwood as his successor. Provincial Grand Lodge was represented by R.W. Bro. C. S. Thompson, Prov.

Grand Master, and Grand Lodge by R.W. Bro. J. N. Du Feu, Past Deputy G.M., each accompanied by a large

number of past and present officers. V.W. Bro. W. McK. Norrie, Grand D.C., acted as Director of

Ceremonies for the Installation.

———————

NORTH CANTERBURY NOTES.

–⸱––÷––÷––⸱–

Southern Cross is making a new start with a new team and prospects look good.

Ashley has some work and W. Bro. McIntyre is getting into gear again.

Tawera had a very nice meeting to finish up the old year and everything points to a busy new year.

Mairaki had its usual special Christmas gathering. W. Bro. Chambers entertained with an educative address,

for which he was thanked by the Master, W. Bro. Prouse, and the proceedings in the refectory were as usual

right up to Mairaki standard. thanks to the efforts of W. Bro. Charles Forbes.

Acacia has a couple of candidates and W. Bro. Winter, the Master, has his officers well trained ready for

their pleasant tasks ahead.

Amuri has prospects of at least four to six candidates, and W. Bro. David Manson, the W.M., invites sister

Lodges to get in touch with him if they could manage to get to Amuri, where he could arrange a job for those

desiring some work. His own occupation makes it awkward for him to travel under existing circumstances

except during nolidays.

Cheviot had a nice Christmas meeting and everybody was made welcome and enjoyed the various

attractions.

Kaikoura Installation takes place in February and sister Lodges are invited from North and South. It is a real

good place for a week-end—plenty of fishing—pretty scenery—and last but not least, a real Kaikoura

welcome. Please get in touch with W. Bro. C. A. Jensen, "Westende," Kaikoura, who will gladly arrange

accommodation and give any information.

Ashley Chapter is getting ready for the new year, and V.E. Comp. Ray Monk, Z., and his companions invite

visitors to come along and help make the meetings a success.

Deepest sympathy is extended to R.E. Comp. Alfred Jones in his recent bereavement.

Kind regards from the North Group is extended to Bro. Crossan, of Cheviot, who is getting on to the road of

recovery.

R.E. Comp. George Blackmore is getting better and will soon be able to attend to Chapter duties again.

M.E. Comp. Sir Cyril Newall will get a good welcome at Timaru.

Bro. Rod Herdman, of Amuri, now residing at Rotorua, sends best wishes to all in North Group.

————————

For a well-devised plan is often filched away, if the place for speaking be not chosen with care and caution:

for if the enemy learn your plans, they can tie your tongue and bind your hands with your own counsel, and

do the same to you that you intended to do to them.

It is better to keep your mouth shut and be thought a fool, than to open it and remove all doubt.

—Commandos Attack, Illustrated.