MASONIC CHARITIES....















    MASONIC CHARITIES.


    –⸱––÷––÷––⸱–


    N his initiation into the Craft the candidate is informed, in the Charge in the N.E. Corner, that Charity is


    the distinguishing characteristic of a Freemason's heart. The truth of this he discovers, later on,


    exemplified in a small way by individual assistance to distressed brethren or to members of a deceased


    brother's family; by grants for like purposes from the funds of his Lodge; and in a large way by grants from


    the funds of Grand Lodge.


    These larger benefactions by Grand Lodge take the form of: (1) Annuities or grants to aged and indigent


    brethren or to members of the families of a deceased brother, and (2) by the provision of Masonic hospitals


    and Masonic homes for the orphan children of deceased brethren. Such homes and hospitals exist in all parts


    of the world where the light of Freemasonry has been kindled.


    In this respect New Zealand Freemasonry has been fortunate in that in both these forms, much has been


    done. In the Annual Report for the year ended 30th September last it is recorded that £718 was granted as


    relief in 29 cases and that 211 annuities were in force, the annual charge for the same being £7,655.


    We have as yet no Masonic hospital, but thanks to the generosity of two worthy brethren, both now


    deceased, we have the Kirkpatrick Institute in Nelson for Girls and the Papakura Home for Boys at


    Auckland, and also the Potter Homes at Panmure, near Auckland, for aged Masons. The Kirkpatrick Home


    for Girls was established in 1926 by a bequest in the will of the late W. Bro. S. Kirkpatrick for the training,


    boarding and education of orphan daughters of deceased Freemasons of any of the four Constitutions


    working in New Zealand. It is controlled by a Board of Governors consisting of three permanent members


    selected from three named Nelson Masonic bodies and four others, each a representative of one of the four


    Constitutions and elected annually by the members of that Constitution. The value of the bequest available


    for the Capital Fund of the Trust was expected not to exceed £45,000; it now, in fact, is in excess of £50,000.


    The Potter Homes and the Papakura Boys' Home were given to the New Zealand Grand Lodge in 1928 and


    1929 respectively by Bro. F. S. Potter, of Auckland. The first was a gift of some six (6) acres of land at


    Panmure, on which Bro. Potter then erected two cottages to be used each as a Masonic Home for a


    necessitous Freemason and his wife, where they could live rent free for the rest of their days. The value of


    the property to-day is in the vicinity of £2500.


    The Papakura Boys' Home consists of a grant of land of some 9½ acres with a home (illustrated on other


    page) on it to house 10 boys, and the grant visualised further homes each one to accommodate not more than


    10 boys in any one home. The idea was that each was to be run as nearly as possible as an ordinary private


    family home would be run. The boys were to be brought up with all care and trained in house work as well as


    ordinarily educated. Although these homes were for orphan boys primarily, sons of deceased Masons, they


    were to be made available for orphans of any-parentage if not enough boys were offering who were sons of


    Masons to fill the homes. These homes were not to be called, "Orphanages," that designation apparently


    being distasteful to Bro. Potter.


    To maintain these homes Bro. Potter made over to Grand Lodge securities . amounting to something over


    £50,000. This has now grown to over £73,000. The remarkable thing is that in both the girls' home in Nelson


    and the boys' home in Papakura, difficulty has been experienced in getting inmates. At the present time


    Grand Lodge is sending out a circular to the effect that there are 12 vacancies in the girls' home in Nelson


    and asking Lodges to make known to their members the great advantages of that home to young girls. At


    Papakura the position is rather worse. There seems to be the utmost difficulty in securing more than 5 or 6


    inmates at any one time, though earnest brethren go out into the highways and the by-ways to almost compel


    them to come in.


    It seems a great pity that these two very large capital funds are not being made more effectively useful, and it


    may be that the conditions of the Trusts call for alteration or variation so that the objects the donors had in


    mind may be more successfully achieved.




    O








    MASONIC HOME FOR BOYS AT PAPAKURA.


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


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


    At the regular meeting of William Ferguson Massey Lodge, No. 282, held in February, M.W. Bro. H. G.


    Teagle, G.M.; was present unofficially, he being a member of that Lodge. The Worshipful Master, in


    extending to him a kindly welcome and the hearty congratulations of the brethren of the Lodge on the high


    honour and rank which had been conferred on him, mentioned that William Ferguson Massey Lodge was


    also highly honoured in the fact that M.W. Bro. Teagle was the fifth member of that Lodge to hold the rank


    of Grand Master, the other four being M.W. Bros. Rt. Hon. Sir Francis Henry Dillon Bell, Oliver Nicholson,


    George Russell (honoris causa), and Colonel James J. Essen. The work of the evening was the Emulation


    Lectures on the First Degree, and it was evident from the splendid effort made by the brethren taking part


    that they felt inspired with the desire to uphold the traditions set by those eminent Most Wor. Brethren of the


    Lodge.


    The Grand Lodge of New Zealand comprises 305 active Lodges with a total membership of approximately


    26,810, according to the latest returns. The present Grand Master is M.W. Bro. Campbell L. McDiarmid, and


    the Deputy, R.W. Bro. James McAllister.


    Unlike our own Constitution, there are frequent elections to the position, and longer terms of tenure of office


    are those filled by the various prominent Masons who were at the time Governor-General of the Dominion,


    such as in recent years Viscount Bledisloe, P.C., G.C.M.G., etc. (1930-33), and Viscount Galway, P.C.,


    G.C.M.G., etc., P.G.M., and now Prov.G.M., Notts (1936-39).


    Since 1890 there have been 32 Past Grand Masters, but of these seven have been elected "honoris causa," to


    use the expression employed there, and which corresponds to ours of Past Rank. Twenty of the total number


    have since died, leaving now twelve of whom four are "honoris causa" holders of the high distinction.


    Among the latter is M.W. Bro. George Russell, who some 12 years ago paid a lengthy visit to this country


    and visited many Lodges, among which he is still remembered. He celebrated in May last the 50th


    anniversary of his initiation in Lodge St. Andrew, 639 (S.C.), but since 1890, when the Grand Lodge of New


    Zealand was formed, enrolled under its banner.


    —"The Freemasons' Chronicle."


    —————————


    SWITZERLAND.


    –⸱––÷––÷––⸱–


    Switzerland has the nearest to a pure democratic government of any country in the world but it is really a


    republic and the oldest continuous republic in the world to-day. It occupies at the present time, a very


    delicate position, being surrounded by countries that are fighting each other and making it extremely difficult


    for the Swiss people to maintain their independence and freedom. And the Swiss people dearly love freedom.


    It is to be remembered that a few years ago an attempt - was made to suppress Freemasonry in that country,


    although there were only about 5,000 Freemasons in a populace of 4,000,000. The measure first had to go


    before the President and the Congress and then had to be voted upon by the people, and the people's love of




    independence caused them to vote that Freemasonry should not be suppressed. It is very heartening to note


    that the Roman Catholic populace of Switzerland generally supported the continuation of Freemasonry in


    that country.


    Present-day conditions make it very difficult for the Swiss, for, as a recent communication stated, they are


    fearful of spies from other countries. Many refugees are going there from surrounding countries, and among


    them are Masons who find it difficult to follow their professions or technical work so long as the Swiss


    residents are able to fill such positions. Therefore, it is an absolute necessity to help them, and our Swiss


    brethren have impoverished themselves in doing so. Their reserves have been completely exhausted in taking


    care of these refugees, and the members of the Fraternity who are doing this work are not entirely free from


    peril and they realise it. Those who are very active know that, if the Germans should overwhelm Switzerland


    as they have other countries in, Europe, their lives would be placed in jeopardy.


    —"The New Age."


    —————————


    MASTERS OF 100 YEARS.


    –⸱––÷––÷––⸱–


    PRESENTATION TO N.Z. PACIFIC LODGE.


    ———


    A notable labour of Masonic love reached its consummation at the February meeting of New Zealand Pacific


    Lodge, No. 2. In anticipation of the Lodge centennial, celebrated on 23rd November last, Bro. Norman D.


    Griffin, a consistently zealous member since his initiation in New Zealand Pacific in 1922, has spent some


    seven years compiling a photographic record of the 79 Masters who have passed through the chair of the


    pioneer Lodge during its hundred years' working. This has involved unremitting work and considerable


    expenditure of time and money, and its permanent result is a handsome Morocco-bound album of half-plate


    reproductions of 67 Past Masters which Bro. Griffin has presented to the Lodge. Places have been left for the


    insertion of further photographs which may be obtained.


    Perhaps the most interesting pictures are those of personalities of the period from 1842, the foundation year,


    to 1890, when the Grand Lodge of New Zealand had its birth. In those 48 years 31 brethren occupied the


    chair, twelve for two or more terms. All except 13 are represented in the collection.


    Accompanying Bro. Griffin's gift is a historic relic of the building of the first permanent Masonic meeting


    place in Wellington, the Boulcott Street Hall, erected in 1867 and destroyed by fire on 30th December, 1940,


    sixteen years after its evacuation by the Craft. When the remains of the old building were being cleared Bro.


    Griffin searched the north-east corner for the documents and other articles he had reason to believe had been


    deposited when the foundation stone was laid by W. Bro. Joe Dransfield on 24th June, 1867. At last an odd-


    shaped jam-jar was recovered from a stone recess in the south-east corner! Water had long since rusted


    through the metal lid, and the scroll recording the occasion and the names of the brethren of the time had


    disintegrated. But the bottle contained eleven tarnished coins of the realm bearing dates from 1844 to 1866.


    These Bro. Griffin has cleaned and mounted in a plush-lined mahogany case, a family heirloom some 150


    years old. Affixed inside the lid is a Royal Arch jewel of 1801, which was found under the original flooring.


    The collection also includes the plans (secured by courtesy of the City Engineer) for alterations and additions


    made to the hall in 1905, showing the original form of the building; old photographs of the laying of the


    foundation stone of the present Wellington Supreme Court building on 1st December, 1879—a full-dress


    State occasion at which members of the Wellington Lodges turned out in force and played a leading part; and


    several other photographic groups of interest to the Lodge.


    Acknowledgment of Bro. Griffin's handsome gift was made by the W.M., W. Bro. R. T. Cadwallader, V.W.


    Bro. A. B. Croker, G.Lec., and V.W. Bro. C. D. Morpeth, G.T. V.W. Bro. Morpeth assessed the value of the


    collection at about £.100.


    One of the Lodge's immediate problems is to arrange for suitable display in the Masonic Temple on The


    Terrace of these additions to its valuable historical records.













    —————————


    HISTORY OF NEW ZEALAND PACIFIC LODGE.


    –⸱––÷––÷––⸱–


    A limited supply of copies of the Centennial History of New Zealand Pacific Lodge, No. 2, is available to


    other Lodges and their members. These are obtainable from the Secretary, W. Bro. W. A. Ramsay, 44


    Duncan Terrace, Wellington, E.3. The price is 15/- per copy (postage 9d. extra).


    —————————


    "Masonry as an institution cannot take part in affairs political or sectarian, these being entirely outside its


    scope. Its purpose is essentially to carry humanity onward and upward. It is the responsibility of the


    institution to guide the individual into good, clean, and sound thinking according to knowledge and Masonic


    fundaments."


    —————————


    INTERESTING PERSONALITIES.


    –⸱––÷––÷––⸱–


    "I wish no other herald,


    But such an honest chronicler as Griffith."


    Katharine—Henry VIII (Act IV. Sc. 2).


    R.W. Bro. William Joseph Jordan, P.S.G.W., New Zealand.


    Sources of raw material are of fundamental concern to architects and builders. Section workers and their


    highly privileged audiences, as well as students of the VSL, recollect the "timber of cedar," and the "timber


    of fir" sent by floats for the building of the Temple of Jerusalem; they remember that the stone was hewn in


    the quarries and there carved and marked by King Solomon's and King Hiram's builders and stone-quarriers;


    and they will also be familiar with the fascinating narrative of how King Solomon built a navy, in which


    King Hiram sent his servants, "ship-men that had knowledge of the sea," to fetch gold from Ophir (on the


    West Coast of India). The gold was used to adorn the temple within and without most elaborately. Nothing


    was too good for the Temple of God.


    So likewise thought prospectors and workers in the goldfields of Waihi, in the North Island of New Zealand,


    thousands of years afterwards. Those of them who were brethren of our Craft built a fine Masonic temple


    there and richly adorned it. They "builded better than they knew." One day a rough ashlar was brought to


    them from the hands of the stone-squarer, an initiate who was destined to fill a prominent place in the comity


    of free nations. His father was "a Shipman with knowledge of the sea," a certificated captain of no mean


    experience in ocean travel, but more intimately cherished in affectionate memory as a member of the


    Ramsgate lifeboat, who figured in many rescues on the fateful Goodwin Sands.


    The rough ashlar in the year 1912 in the Lodge of Waihi was carved and marked for a fine career, which


    brought him back to his native country .as High Commissioner for New Zealand and the honour of being


    appointed Past Senior Grand Warden of the sovereign Grand Lodge of New Zealand. Six years has R.W.


    Bro. William Joseph Jordan been High Commissioner, and he is booked for another three.


    He was an eager and enthusiastic young Mason, and very soon became a joining member of the Te Marama


    Lodge at Ngaruawahia. Coming to Europe with the New Zealand Expeditionary Force in the Great War, he


    was one of the early members of the New Zealand Masonic Association in France, and is very proud to wear


    its jewel.


    Returning to Papatoetoe after the war, he took part in the founding of a new Lodge associated with the town.


    He was duly rewarded for his zeal and enthusiasm by being unanimously elected Junior Warden-designate.


    Thus he became the third Master of the Lodge in 1922. Later on he became a joining member of the


    Manukau Lodge, associated with the district for which he was Member of Parliament during the fourteen


    years between 1922 and 1936.


    Bro. Jordan was exalted in Waterloo Chapter (Royal Arch) No. 2, and subsequently became a founder of the


    Manukau Chapter. His devotion to politics considerably hindered his progress in Masonic activities in New


    Zealand.


    As soon as he reached his native land, however—for R.W. Bro. Jordan was born at Ramsgate and is now an


    honoured Freeman of the town—he took steps to make good the years that the locust had eaten. The first


    thing he did was to join the New Zealand Lodge. Later he became a joining member of the Royal Colonial


    Institute Lodge, of which, in May of this year, he was installed Master by his predecessor, the Hon. Sir




    Claude James, Past Grand Master of Tasmania, in the presence of our beloved and lamented then Grand


    Master, H.R.H. the Duke of Kent, whose gracious words of fraternal greeting are one of his most precious


    memories.


    At the last Annual Communication of the Grand Lodge of New Zealand (November, 1941), Bro. Jordan was


    appointed Past Senior Grand Warden of the Dominion. English brethren have honoured the Dominion of


    New Zealand by electing him honorary member of the Shire Lodge, Grantham, 5609, the Empire Lodge,


    2108, the Canada Lodge. 3527, and the Esher Lodge (Surrey), 5491.


    His son (who is a flight lieutenant in the R.A.F.) was initiated as a Lewis in the New Zealand Lodge.


    R.W. Bro. Jordan greatly appreciates the cordial welcome given to New Zealand brethren by English


    Lodges, and is much impressed with the generous entertainment given to New Zealand men in English


    homes. He desires to express through the words of the "honest chronicler" the grateful thanks of his country


    for the hospitality and kindness shown to New Zealand Servicemen in Britain, and especially wishes to thank


    the Grand Secretary and other Grand Lodge officers for their continual courtesy and kindness in times of


    peace and war to visitors from New Zealand.


    Bro. Jordan is a Liveryman of the City of London and a member of the Worshipful Company of Girdlers.


    Some of the happiest moments of his life in England are enjoyed while visiting English Lodges with their


    homely and hearty welcome, and spending the days with New Zealand Air Force and other units on land and


    in torpedo-destroyers or other craft on a trip out to sea.—Griffith.


    —"The Freemasons' Chronicle."


    —————————


    BRETHREN IN THE SERVICES.


    –⸱––÷––÷––⸱–


    At a recent meeting of Grand Lodge officers and Worshipful Masters of Wellington District, presided over


    by R.W. Bro. S. M. Stone, Prov.G.M., part of the business transacted dealt with the report of the work done


    during the past year in entertaining the Masonic brethren leaving our shores for service overseas and also the


    regular visiting of soldier Masonic brethren returned from the war zones and undergoing treatment in the


    hospitals in Wellington. A very favourable report and balance-sheet was presented by the Secretary, W. Bro.


    J. L. Arcus and general satisfaction was expressed with the good work carried out during the past year.


    As some of the members of last year's committee have been called up for service a new committee was


    nominated and elected consisting of W. Bros. Blair, Batty, McBride, McGee and Parnell and W. Bros. Arcus


    and Izatt, who consented to act as Secretaries.


    This committee will control the regular visiting of soldier Masonic brethren in the Wellington hospitals


    during the next year and in this connection the Wellington District Lodges are asked to nominate two


    representatives from each Lodge to visit these sick brethren on the dates arranged by the committee.


    As this work is likely to increase to a great extent in the near future the committee can only undertake the


    visitation of soldier brethren and as was pointed out by R.W. Bro. Stone, Prov.G.M., at the meeting, this in


    no way relieves the respective Lodges of their responsibility in visiting and paying proper attention to any


    brethren of their own Lodge who may be sick or in hospital.


    The committee has also arranged for a short report of the progress being made by the soldier brethren visited


    in hospital appearing in "The Craftsman" at regular intervals.


    COMMITTEE REPORT No. 1.


    The Committee set up by the Provincial Grand Master of Wellington District for the purpose of arranging for


    the visiting of military brethren at present in Wellington hospitals, reports that the following brethren were


    visited weekly during the month of February:—


    Bro. Marshal J. Eagles, William Ferguson Massey Lodge, No. 282.


    Bro. John Wray, Napier Lodge, No. 268.


    Bro. Vincent Neilson, Waro Lodge, No. 173.


    We are glad to report that all those brethren are making satisfactory progress. Bro. Eagles has undergone


    another operation to his leg and we hope that he will now make a good recovery.


    Bro. Wray, who has been over twelve months in hospital, has had several operations but is now able to get


    about in an invalid chair and is looking well and hopeful.


    Bro. Neilson is still confined to bed but is making good progress, and we hope soon to be able to report that


    he is up and getting about.




    —————————


    THE SIXTH OF THE LIBERAL ARTS AND SCIENCES.


    –⸱––÷––÷––⸱–


    By W. BRO. C. W. KERRY.


    ———


    Read in Research Lodge of Wellington, No. 194, June, 1942.


    I have often noticed that when delivering an address or preaching a sermon, many young men (possibly in an


    attempt to give weight to their statements) quote copiously from the sayings and writings of other and


    presumably greater authorities. This may possibly be a manifestation of an inferiority complex but whatever


    the reason for this common practice I personally find it at times a somewhat irritating one. Nevertheless I am


    going to begin this paper with a quotation.


    It is from the introductory chapter to a book called "Everyman and His Music" by Percy Scholes, and I use it


    here because Mr. Scholes expresses exactly the thought I would like to convey to you, and does it better in a


    few words than I could do in many.


    That in every age and in every place Everyman has made music is a simple truth that admits of no denial.


    Whether he live in a palace or in a slum, his hours of recreation demand its help—Beethoven and the barrel-


    organ are but differing manifestations of the same desire to float away the cares of life on the wings of tone.


    Everyman's moments of religious contemplation call for organ and choir, the children in the market-place


    have their piping and dancing, and the greybeard is young again as he listens to the songs of his youth.


    Everyman makes war, and he joins in marriage, to the sounds of music; his earliest toy is a rattle, his next a


    trumpet, and his passage to the grave has its own traditional march." After many illustrations in support of


    his argument he concludes : "Music is not merely a matter for the cultured; it is inextricably bound up in the


    bundle of common life. It is born in Everyman to need music."


    There, then, is my apology, if such be thought necessary, for my choice of subject.


    Another reason for my choice is perhaps a more cogent one. In the Second Degree we were all enjoined to


    make the Liberal Arts and Sciences our study, that we might the better be enabled to discharge our duties as


    Freemasons, and estimate the wondrous works of the Almighty Creator.


    Whether this injunction was meant to be literally obeyed —whether we were to delve into text-books on


    Grammar, Rhetoric, Logic, Arithmetic, Geometry, Music and Astronomy—may be debateable. For myself, I


    think a good case might be made out for a peculiarly Masonic application of the injunction. Be that as it may,


    I believe that we, as Freemasons, can profitably devote a little time to the consideration of some aspects of


    Music, the Sixth of the Liberal Arts and Sciences.


    To quote once more, this time from Mackey's "Encyclopedia of Freemasonry": "Music is recommended to


    the attention of Freemasons because, as the concord of sweet sounds elevates the generous sentiment of the


    soul, so should the concord of good feeling reign among the brethren, that by the union of friendship and


    brotherly love the boisterous passions may be lulled and harmony exist throughout the Craft."


    Let us look into some of the fundamental qualities of music.


    First, it has its basis in rhythm. All nature moves in rhythm; the swinging of the planets in their orbits, the


    stars in their courses, the hours, days and months, the seasons, the times of sowing and of harvest, the


    springing of the flowers, the ebb and flow of the tides, the gathering of the seas into clouds, the rainfall and


    the flowing of the rivers back into the ocean, there to begin the cycle anew—all these obey the rhythmic law,


    the law of God, which, as we are taught in our Lodges, is concord.


    But, as rocks are riven by storm, lightning and earthquake, that flowers and ferns may find a home in the


    clefts and crevices, so music (that is, harmony) contains discords as well as concords.


    Now, discords are not necessarily unpleasant noises. All combinations of sounds which do not create an


    impression of repose or finality are classed as discords, and many of them are both interesting and beautiful


    in their own way. They impart a "spice" or "flavour" to music, just as (to make use of a homely illustration)


    mustard does to roast beef, or pepper and vinegar do to sliced cucumber. Without dissonances music might


    very quickly become vapid, insipid, monotonous and dull. One of their most valuable properties is to give


    character to music; another is to enhance the effect of the concord which generally follows the discord.


    (This remark, by the way, does not take into account those modern cacophonous abominations miscalled


    music.) Properly regulated and manipulated discords add enormously to the beauty, the interest and the


    effectiveness of music; not only to music of the "programme" or "descriptive" variety, which may be




    intended to depict nonmusical or unmusical things such as storms (Beethoven's "Pastoral Symphony"), hail


    (Handel's chorus in "Israel in Egypt"), wind and thunder (Lemmen's "Organ Fantasia"), railway trains


    (Honegger's Pacific 231"), or even the braying of a donkey, as is done in Mendelssohn's Overture to "A


    Midsummer Night's Dream"; but also to "abstract" music—that is, music without a literary or pictorial basis,


    music which is intended to be nothing but a "concord of sweet sounds," such as a Mozart Symphony or a


    Haydn Quartette.


    Can you imagine a body of men—a Lodge of Freemasons, for example—all holding exactly identical


    opinions on every conceivable subject? What a deadly dull assemblage they would be, lacking a topic about


    which they could debate or argue in a friendly fashion! How, for instance, would this Lodge of Research get


    along without discussion of the papers which are periodically presented herein? Is it indeed impossible that


    some of the Worshipful Brethren who contribute papers to this Lodge intentionally make provocative


    statements in order to provide opportunities for debate? Do none of you, Worshipful Brethren, raise points


    for argument, not necessarily because of genuine disagreement, but in order to stimulate discussion so that


    final agreement may be more complete and satisfactory? This is precisely the function of many musical


    discords, that the final concord may be so much the more agreeable and satisfying. We have rules of debate


    which are more or less universally recognised and accepted. There should be no acrimony, no disrespect,


    nothing to hurt the feelings or offend the taste in a well-conducted debate; then, though opposing opinions


    may be freely and vigorously expressed, there is maintained an atmosphere of perfect friendship. In like


    manner, a musician may create moments of surprise, of suspense, of doubt, by means of his discords, which,


    skilfully resolved, give us infinitely greater pleasure than could ever have been brought about by a


    succession of pure concords.


    For example, listen to this simple tune of Beethoven's from the "Waldstein" Sonata; here is the melody


    (which I will play for you); here is a way of harmonising it, correctly, but without any discords; and now


    here is Beethoven's own harmonisation, in which half the chords are dissonant. Or take this tune, the so-


    called "Londonderry Air," one of the loveliest in existence, which I will treat (or maltreat) in the same way.


    Is there any difference of opinion as to which is preferable? Surely we all recognise the "character" in the


    version of each which makes use of the "expectant" chords.


    I fear I have laboured the point too long already, so will pass on to another aspect of the art (or science).


    Do you remember the definition of Music in the Emulation Lecture on the Second Degree? "The


    mathematical and proportionate arrangements of acute, grave and mixed sounds," which I take to mean what


    we call high, low and intermediate sounds.


    Now, we cannot have a chord with fewer than three sounds, one high, one low, and one intermediate, and


    each of these notes has its own function in producing the effect of the complete chord. Leave out either the


    highest or the lowest note (thus) and the chord is quite inderterminate and ambiguous. Leave out the middle


    note, and its effect is altogether unsatisfying, if not, indeed, actually unpleasant. The poet Browning (the


    "musicians' poet") knew all about this, for he said in his poem, "Abt Vogler":


    "I doubt if in aught save in this it be given to man


    That out of three sounds he form, not a fourth, but a star."


    And again:


    "Consider it well;


    Each tone of our scale in itself is nought."


    It is in its relationship to all other notes of the scale that any individual note has character or value. Curwen


    based his entire system of sight-singing, the Tonic Solfa method, on this fact, classifying the mental effect of


    the several notes thus:


    I—Tonic, firm and solid.


    II—Supertonic, rousing.


    III—Mediant, calm and restful.


    IV—Subdominant, drooping.


    V—Dominant, bold and aggressive.


    VI—Submediant, sorrowful.


    VII—Leading Note, piercing, aspiring.


    Thus, as no note is anything by itself, but derives its character from its association with its fellows so "no


    man liveth to himself," but derives and betrays his individuality through his relationship with his fellows.




    The converse of this proposition also holds good, that a body, derives its collective character from the


    individuals who constitute that body. If we pass a ray of sunlight through a prism, we find that what we took


    to be a beam of white light really consists of rays of many colours. Moreover, if any of those colours should


    be of greater or lesser intensity than normal, the resultant ray will be affected, and will exhibit a colour or


    tinge other than white. Now, a sound in music can also be analysed, and on analysis will be found to consist


    of a considerable number of sounds known variously as partials, overtones, or harmonics. Have you ever


    considered why a cornet and a flute produce such different kinds of tone? They may both sound notes iden-


    tical in pitch and in volume, but you can never mistake one for the other. The difference is caused solely by


    the difference in overtones, of which some may be weaker, or stronger, or absent altogether. Have you ever


    compared the tone (not the playing) of a Kreisler with that of a raw beginner of a student of the violin? The


    difference of tone between the artist and the beginner is caused in precisely the same way. Kreisler's golden


    tone results from a perfect blend and proportion of the constituent partials of the combined tone—the


    beginner's cruder effect is due to malproportion of those partials.


    A Masonic application of this might be that as the individual members combine harmoniously, each in his


    own best sphere, doing his utmost for the common good, without unduly encroaching on the rights and


    prerogatives of others, so the tone, the character, the atmosphere, the individuality of the Lodge is


    determined.


    Another significant phrase in the Emulation Lecture speaks of "due proportion by numbers." As you


    probably all know, all musical sounds are produced by vibrations—the more rapid the vibrations, the higher


    the sound. A note produced by double the number of vibrations of another, sounds the octave higher. The


    interval of a fifth (the difference between the final note of the first strain of "God Save the King," and the


    first note of the second strain) is in the ratio of three to two, and so on. In fact, given the vibration speed of


    any note, a musician could easily calculate therefrom the vibration rate of every note in the complete scale. I


    will not go deeper into this, as this paper is not a scientific treatise on acoustics; but I hope I have indicated


    to some extent how accurately the ancient Brethren who compiled the Emulation Lectures defined Music.


    The next phrase to which I would direct your attention refers to the employment of Music in the praise of


    T.G.A.O.T.U.


    It is a fact that cannot be disputed that many of the greatest musical works in existence were inspired by the


    desire to "offer the sacrifice of praise" to the Almighty. I think that if you put the question to any musician


    possessed of a wide knowledge of his art: "What is the greatest musical composition ever written?" he would


    unhesitatingly answer: "Bach's Mass in B Minor." Now, Bach wrote a colossal quantity of music. He was, by


    universal consent, the greatest musician of all time. He lived during a period when most of the serious music


    was highly artificial, mathematical, contrapuntal. Men vied with each other in concocting more and more


    complicated canons, fugues, and other musical puzzles. Bach followed the fashion of his day in his huge


    organ works; his hundreds of church cantatas, his violin sonatas, motetts, Passions, etc. But he was actuated


    by a deeply pious and devout spirit of worship and reverence, and as a result his works are incomparably


    greater than those of any of his predecessors or contemporaries, and as for his successors, they found it so


    impossible to continue further on the same road that they were forced to strike out in an entirely new


    direction. Palestrina had marked the first great culmination of music with his sacred compositions; Bach now


    marked the second. Thenceforth a new beginning had to be made if music was not to sink into degeneracy.


    The culmination of the next epoch came with Beethoven, and his greatest work was, not the Ninth or any of


    the Symphonies, great as they were—not his Sonatas or his Quartettes, but the Mass in D, another tribute of


    praise to T.G.A.O.T.U.


    It would be easy to continue to cite composers, such as Handel with his "Messiah" and "Israel in Egypt,"


    Mozart and his "Requiem Mass," Elgar and "Gerontius," who reached the peak of their art in their sacred


    works. These achievements are, in my opinion, logical, for music, like all the arts, is a means of human


    expression, a channel of communication between the artist and his public; and he who lives in closest contact


    with the Almighty Creator will surely have the noblest thoughts and aspirations to express.


    From the very dawn of time, when "the morning stars sang together, and all the sons of God shouted for joy,"


    music has been a great medium for the adoration of the Most High. In the V.S.L. we find innumerable


    records of this fact. Moses' Song of Deliverance, "I will sing unto the Lord, for He hath triumphed


    gloriously"; the sublime collection of songs which we call the Book of Psalms; the great choir and orchestra


    which King David organised and which was used in the ministry of music in the Temple of King Solomon;


    the long list of musical instruments employed in the praise of God—cornets, cymbals, dulcimers, flutes,


    harps, organs, pipes, psalteries, sackbuts, tabrets, timbrels, trumpets, and viols—all mentioned in Holy Writ;




    these all bear witness to the place of music in the worship of the Most High, and are supplemented and


    rounded off for us in the many injunctions with which we are all familiar, to "offer the sacrifice of praise and


    thanksgiving to God continually."


    It is therefore quite natural that we find a place for music in our own ceremonial work. In the General


    Instructions at the beginning of our Book of Ritual the use of music is not only permitted, but is


    recommended as a desirable addition to our ceremonies—with the proviso that the services of a skilful


    Brother are available. "It is better," says the Instruction, "that our ceremonies be conducted without music,


    than with music that falls below the accepted standard of execution."


    With this dictum I am heartily in agreement. Yet I think something might be added to it. With regard to the


    standard of execution, I have very rarely, if ever, visited a Lodge wherein the Brother Organist was so poor a


    performer that we should have done better without him; and on very many occasions I have felt impelled to


    give expression to my enjoyment of the musical portion of the ceremonial.


    May I now, without presumption, make some comments on the music to which we listen (or do not listen) in


    our assemblies. I will try to make my criticism as constructive as possible, and I trust you will acquit me of


    temerity in, offering criticism at all, when I plead my 55 years as a church organist in extenuation.


    The selection of Odes in our book of Ceremonial Music is, on the whole, an excellent one, and these Odes


    have become by use and long association, almost hallowed. But I wonder if you have ever observed how, in


    our meetings, the singing begins with every evidence of the best intentions on the part of the Brethren to


    "make a joyful noise unto the Lord," only, to fade away into feebleness whenever the tune begins to ascend


    to an uncomfortable height. An organist who is able to transpose into other keys can remedy this state of


    affairs by playing the music at a lower pitch, but many of our Organist Brethren, well qualified as they are in


    other ways, find themselves at a loss in this respect.


    The way out of the difficulty is, of course, to have the tunes transposed into a lower key in our books. The


    tunes as we have them are taken, exactly as they stood, from church hymn books, which were published for


    the use of mixed congregations, or choirs including women trebles or even boy sopranos, whose voices are


    naturally higher than those of men. I believe that the singing in our Lodge meetings would be greatly


    improved if the tunes were thus transposed a little lower. (This applies equally to the musical honours in our


    refectory proceedings.)


    I have often thought that there is room for a good revised book to take the place of the one that has served us


    so well and so long, in much the same way as the revised Ritual has superseded the former one of 1903. I


    would be disposed to retain some of the alternative Odes, but others might well be omitted, since they seem


    never to be used. And it might be advantageous to have a more exact ruling as to what may, and what should


    not, be sung. The "General Instructions" permit only the response S.M.I.B., but, as we know, some other


    portions are sung in most, if not in all Lodges. For example, "Let not honour," etc., and the Royal Honours at


    the opening of a Lodge in the Third Degree. The Royal Honours and the Closing Ode in the Second Degree


    are always wrongly sung!


    A more difficult matter is that of the instrumental music during perambulations, during admission of G.L.


    Officers and of sitting W.Ms., etc. It is here that the greatest improvement could be made. If you have ever


    listened to the organ at such moments you must have been struck by the extraordinary differences of opinion


    current among organists as to what is suitable music for such occasions. Scraps of opera, bits of church


    anthems, snippets of oratorio, secular marches, and so on, down to the droning, vapid, meaningless


    successions of chords, which is the best some of us can do by way of improvisation—we have all heard


    them, and, I suppose, suffered from them. There is not the least necessity for any of it, for if organists would


    put themselves to a little trouble they could quite easily find plenty of good music of a suitable character. I


    earnestly commend the idea to all who are in any way concerned in making the musical part of our


    ceremonies more beautiful and impressive. Since I wrote this a few weeks ago, I have read a book on


    "Emulation Working," by W. Bro. H. F. Inman. in which, after pointing out that no music at all is preferable


    to having an unskilled Brother at the organ, he mentions some startlingly unsuitable excerpts which he avers


    he has himself heard at Installation Meetings. They seem incredible. The investiture of the Secretary was


    greeted by the Organist with the strains of "For He's a Jolly Good Fellow"; the tune for the Tyler's investiture


    was "Poor Old Joe."


    Another point concerning the interludes during perambulations is that here and there we find an organist who


    fails to realise the detrimental effect on the ceremony when the Deacon or other officer is compelled to wait


    for the organist to stop playing before he can continue with his own portion of the ceremony, or the Warden


    proceed with his examination of the C. Such very short episodes as the moving of the C. from the front of the




    S.W.'s pedestal to the S.W.'s left for presentation to the W.M. might well be done without musical


    accompaniment. Discretion is necessary on the part of the Brother Organist, and if he should prove to be


    lacking in this qualification, the W.M. has the power to convey suitable instruction.


    But no doubt some organists are a little difficult. I saw, on one occasion, the J.D. look very impatiently at the


    organist who showed no signs of stopping while the poor Deacon was waiting to instruct the C. how to retire.


    His look did no more than call forth from the organist the curt command, "Go on"; while he himself


    continued playing until the C. had retired and the J.D. had resumed his seat.


    I began with a quotation. Let me conclude with another, this time from the Emulation Lecture on the Second


    Degree. It is the definition of the Sixth of the Liberal Arts and Sciences, and has served, to some extent, as a


    text for this paper.


    "Music teaches the art of forming concords, so as to produce a delightful harmony, by a mathematical and


    proportionate arrangement of acute, grave and mixed sounds; this art, by a variety of experiments, is reduced


    to a demonstrative science, with respect to the tones and the intervals of sound. It enquires into the nature of


    concords and discords, and enables us to find out a due proportion between them by numbers, and is never


    employed to such advantage as in the praise of T.G.A.O.T.U.


    —————————


    CORONATION ROSE CROIX CHAPTER, No. 66.


    SCOTTISH RITE.


    –⸱––÷––÷––⸱–


    On its foundation this Chapter decided that it would endeavour each year to work one of the Degrees of the


    Order not usually worked in its entirety. In 1941 it worked the Fourth Degree and at its last meeting in 1942,


    held on the 7th December, it worked the Fifth Degree, being that of the Intimate Secretary.


    Notwithstanding the difficult times there were many visitors present and the meeting appeared more like an


    Installation than on ordinary chapter meeting.


    The Degree was worked in one room, which had been re-decorated to represent the apartment in which we


    are told the scenes of the Degree were enacted. All the members of the Chapter wore the full regalia of the


    Fifth Degree and the effect produced was most satisfactory.


    There are numerous offices in the Degree and these were all filled by members of the Coronation Chapter,


    and it was obvious that much time had been given to the preparation and rehearsal of the Degree because the


    work was performed in an excellent manner without the aid of any promptings or reference to the Ritual.


    But for the present conditions even more visitors would have been present and the Secretary received


    apologies from numerous brethren who at the last moment found it impossible to attend.


    In fact, the evening was a most successful one and reflected great credit on Ill. Bro. J. Edgar Wade,


    P.M.W.S., 31°, who organised the whole effort and took the leading part.


    —————————


    OBITUARY.


    –⸱––÷––÷––⸱–


    BRO. R. V. JACKSON.


    It is with deep regret we record the death of Bro. R. V. Jackson, which took place, suddenly, on 18th


    December. Bro. "Bob" Jackson was a member of Hawera Lodge, No. 34, for many years and at the time of


    his death was S.S., a position he had held for over 17 years. A Lodge of Sorrow was held in the Temple,


    when W. Bro. W. A. Sharp, W.M., of Lodge Hawera, presided over a large attendance of brethren of the


    combined Lodges—Hawera and Taranaki. Bro. Jackson attended our Christmas meeting the night before he


    died and he appeared to be in the best of health and spirits.


    ——————


    W. BRO. E. NORTHROP, P.M.


    With similar suddenness was the call to W. Bro. Edwin Northrop, who passed away on 4th January. He was


    a P.M. of Lodge Kaponga, and some years ago he affiliated with Lodge Hawera. Some time ago he was a


    frequent visitor to our Lodge and was always welcome. W. Bro. Marr, P.M., Kaponga Lodge, and W. Bro.


    W. A. Sharp, W.M., Lodge Hawera, conducted the ceremony at the graveside of our late brother.


    We offer our sincere sympathy to the relatives of our departed brethren.






    —————————


    REVIEW OF PROCEEDINGS OF FOREIGN GRAND LODGES.


    –⸱––÷––÷––⸱–


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


    ————


    NEVADA-1942.


    26 Lodges, 3,181 members, a gain of 18.


    78th Annual Communication held at Elko. 11th and 12th June, M.W. Bro. George B. Russell, G.M.,


    presiding. Thirteen P.G.Ms. and two P.G.Ws. were present.


    In the course of an address upon "The Spirit of Masonry," the Grand Historian, W. Bro. W. T. Voss, said:


    "Members of the Masonic fraternity are selected from among men of the best character after careful


    investigation by members of the Craft, taught the principles of a correct Masonic walk in life through the aid


    of impressive symbols, and then left more or less on their own to discover what part they are to play in the


    furtherance of Masonic ideals. Their Masonic spirit must be developed through contact with their brethren.


    How important it is, therefore, that we consider our position in Masonry."


    The G.M. said he had tried to impress upon the minds of the brethren their duty as Masons, as he saw it, in


    the greatest crisis of their history. "What were the conditions when this war broke upon us? We were caught


    napping and wholly unprepared. Those whose duty it was to know the relative strength and the degree of


    preparedness of other countries were guilty of both stupidity and indifference. It developed that we knew


    nothing of the strength and preparations of other countries, while they knew of our weakness and


    unpreparedness better than we. We had become egotistical, boastful, self-centred and soft. We had made our


    hoarded gold the repository of our faith—it was our refuge, our strength, and our god. We thought that


    wealth alone was power and that no nation dared oppose us.


    "And we had listened to the siren song of the propagandist, the pacifist and the isolationist, and they led us to


    slaughter. Some of these were cunning, crafty agents of foreign powers, and some were misguided dupes,


    victims of artful propaganda in the nature of preachments for social equality and justice. Those who


    mentioned preparedness were branded war-mongers, and one of our leaders in the United States Senate a


    couple of years ago, who had the temerity to declare that Japan was preparing for a surprise attack on us, was


    called upon to make an official apology."


    Later in his address the G.M. said: "At all official visits to constituent Lodges I expressed my disapproval of


    the Rugg Social Science Series text books now in use in the public schools of Nevada. I regard these books


    collectively as highly subversive and un-American. Those designated for elementary schools I do not find


    objectionable. Instead they have their good qualities. But those designated for junior high schools incite class


    hatred, create animosity towards our ally, England, destroy love and respect for the Declaration of


    Independence and the Constitution of the United States. shatter time-honoured ideals and institutions, and


    destroy confidence in our democratic form of government."


    The G.M.'s attitude was subsequently approved by G.L.


    The sum of 350 dollars was disbursed from the Charity Fund in addition to 2,675 dollars direct relief by


    Lodges.


    An amount of 1,636 dollars was subscribed for Masonic Service Association Recreation Centres for the


    Armed Forces.


    W. Bro. Paul L. Mahoney delivered the annual oration, "The Future Challenge to Masonry." Pointing out


    that the war had forced upon them the fact that freedom, which is education, to be enduring must be world


    wide, he suggested that the Masons of the United States raise a fund to be used after the war was over to


    again establish Lodges where they are now outlawed.


    The Reviews by the Grand Secretary include a comprehensive summary of our 1940 Proceedings.


    Grand Master : M.W. Bro. Williiam C. Watson, Fernley.




    Grand Secretary : M.W. Bro. E. C. Peterson, P.G.M., Carson City.


    Grand Representative of N.Z.: W. Bro. Carlton E. Rhodes.


    Grand Representative at N.Z.: R.W. Bro. G. R. Henderson. P.Prov.G.M., Dunedin.


    ————


    NORTH DAKOTA-1942.


    122 Lodges, 10,615 members, a loss of 144.


    53rd Annual Communication held at Fargo, 16th and 17th June, M.W. Bro. John Moses (Governor of North


    Dakota), G.M., presiding. Thirteen P.G.Ms. and one P.G.T. were present.


    After the opening "The Grand Deacons with the Grand Stewards were directed to present the Colours. This


    time it was the Stars and Stripes with the Union Jack. The presentation was well done and all joined heartily


    in the first verse of 'America' and 'God Save the King,' with a third verse indicative of present unity of action


    between the two great English-speaking peoples. Both flags were placed at the right of the Grand Master,


    with the Stars and Stripes on the right of the Union Jack."


    Ten brethren present were singled out on account of having over fifty years' membership.


    The Relief Fund Committee disbursed 1,520 dollars.


    Grand Lodge Library issued 3,034 volumes—Masonic and other reference and educational works.


    W. Bro. Alexander G. Burr, Grand Orator, delivered an address entitled "Let There be Light, and There was


    Light." In this outstanding address he tried to throw light on the purpose and end of man. In the course of it


    he said: "In the unholy designs of the three modern ruffians—Mussolini, Tojo, and Hitler—they see the


    incarnation of the three ancient ruffians who stationed themselves at the gates in their plot to secure power


    and position by violence and by assassination, if necessary, and how remarkable is the analogy. They see


    darkness descend on the world; peace-loving nations treacherously attacked and submerged; brute force


    rampant; right, justice, the divine privileges of the common man trampled under foot, pagan philosophy re-


    surrected, the evil spirits of the depths summoned to support their nefarious end, and by savagery and


    frightfulness determined to reign.


    "There was no complete darkness, however. Norway rejects submission. Holland will not yield; the fires are


    smouldering in Poland. The old lion refused to surrender, and suffered frightful wounds. The young lions


    Canada, Australia, New Zealand, South Africa, and the other commonwealths heard the roar of defiance, and


    hastened to the fray. Our fraternity throughout the world remained steadfast. Religion refused to bow the


    knee to Baal. All were determined that the rights of the individual, as set forth in the grand plan portrayed on


    the trestle board of time, must be maintained at all costs.


    "The arrogance of evil, in its fell sweep, struck at our nation in the determination to suppress what is noble


    and inspiring, and 'in the twinkling of an eye' we became changed and united, bringing with us our American


    friends who have learned to love and trust us. Generous, high-minded nations joined for defence."


    The following resolution was carried: "Because of greatly changed conditions in this 20th century and the


    introduction of many new interests and associations into the life of the average individual who might make


    an effective member of the Masonic Order, it is the well-considered judgment of the Grand Lodge A.F. and


    A.M. of North Dakota that the time has come for the modification of some traditional Masonic practices


    relative to membership. There is no desire to lower by the least jot or title any of our Masonic standards, or


    to abate any of the time-honoured features of our great Ritual, but it is necessary for a fuller appreciation and


    understanding of our Freemasonry.





    "Therefore be it resolved that a committee of five be appointed to prepare a carefully worded and dignified


    statement to be used by the constituent Lodges of this Grand Lodge in bringing to the attention of eligible


    men, particularly the men under 30 years of age, the desirability of Masonic membership and the truly


    stabilising influence of this Ancient and Honourable Fraternity, such statement always to be accompanied by


    a brief outline of Freemasonry."


    After a year's trial Grand Lodge is to consider whether the scheme should be adopted permanently.


    Owing to pressure of business M.W. Bro. Walter H. Murfin was not able to complete all reviews and New


    Zealand is not included.


    Grand Master: M.W. Bro. Wm. Hall, Jamestown.


    Grand Secretary (since 1910): M.W. Bro. Walter S. Stockwell, P.G.M., Fargo.


    Grand Representative of N.Z.: W. Bro. Clinton D. Lord, Park River.


    Grand Representative: at N.Z.: V.W. Bro. Charles N. Cathie, Pres.Bd.G.P., Wellington.


    ————


    CANADA (ONTARIO)-1942.


    569 Lodges, 91.398 members, a loss of 1001.


    87th Annual Communication held at Toronto 15th and 16th July, M.W. Bro. J. A. McRae, G.M., presiding.


    Nine Grand Masters of other Canadian and United States jurisdictions were present accompanied by other


    distinguished brethren. A special welcome was tended to the five P.G.Ms. present. An impressive tribute was


    paid to the character and service of the late M.W. Bro. John A. Rowland, K.C., who was of outstanding merit


    in Masonry and as a public man.


    An eloquent welcome and tribute to the work of the Craft was given by the Mayor of Toronto, W. Bro. F. J.


    Conboy.


    One hundred and thirteen brethren received the Veteran's Jubliee Medal, and 22 had attained the distinction


    of having been an installed Master for 50 years, which is recognised by a Long Service Medal.


    The reports of the District Deputy G.M.'s cover 70 pages and include many interesting details. One reported


    meeting on different visits a member who had not missed a meeting of his Lodge since his initiation in 1899,


    a Past Grand Officer doing work at 86 years of age, and a brother in his 89th year.


    The total amount subscribed to the G.L. British War Relief Fund was increased from 115.585 dollars to -


    234,085 dollars, of which 15,700 dollars had been remitted to England and 34,000 dollars to Scotland.


    In its report the Committee on the Condition of Masonry said: "Our brethren of Australia, New Zealand, and


    Tasmania have carried on a good year's endeavour in spite of the war. They are carrying on successfully even


    though some of their own shores have felt the weight of the blows of the enemy.


    "In all parts of the Empire the feeling is that we are fighting to-day for the principles of freedom, honour,


    truth, sacredness of the given word, toleration, and all other virtues. These are the very virtues and principles


    of Freemasonry. As citizens we must all assist the national effort in every way that lies within our reach and,


    in so doing, we shall be good Masons."


    The sum of 80,654 dollars was expended from Grand Lodge Funds in Benevolence, and it was estimated that


    grants made by the Lodges totalled 75,000 dollars.


    At intervals during the two days of the Communication some of the visiting Grand Masters spoke, the United


    States guests stressing their intention to support the common cause.


    The Reviews include an able and appreciative summary of our 1940 Communication.


    Grand Master : M.W. Bro. J. A. McRae, M.A., Ph.D., Kingston.


    Grand Secretary: R.W. Bro. E. G. Dixon, Hamilton.


    Grand Representative of N.Z.: R.W. Bro. J. A. Ross, Ottawa.


    Grand Representative at N.Z.: M.W. Bro. Sir Stephen Allen K.B.E., C.M.G., D.S.O., P.ProG.M.,


    Morrinsville.


    ————


    RHODE ISLAND-1942.


    43 Lodges, 13,973 members, a loss of 208.


    Sesqui-Centennial Communication held at Newport 22nd, 23rd and 24th June, 1941; Semi-Annual


    Communication and 152nd Annual Communication held at Providence 17th November and 18th May


    respectively, the G.M., M.W. Bro. Raymond L. Vaughan presiding at all. A Special Communication was


    also held for the purpose of dedicating a Masonic temple.


    Visitors to the Sesqui-Centennial Celebrations from fifteen Jurisdictions included nine Grand Masters.




    Eighteen P.G.Ms. of Rhode Island were present.


    Grand Lodge opened in the Old Colony House, which was the building in which Grand Lodge was formed in


    1791.


    A message was read from Bro. F. D. Roosevelt.


    On the following day the brethren proceeded to Old Trinity Church where services were conducted by Bro.


    Stanley C. Hughes, P.G.C.


    An interesting and scholarly Historical Address (covering 22 pages of the Proceedings) was given on the


    third day by the Grand Historian, W. Bro. Edward M. Wheeler.


    At the Semi-Annual Communication it was resolved to levy an assessment of one dollar per capita to form a


    Masonic War Service Fund. It was also resolved that each candidate contribute two dollars to the


    Endowment Fund of the George Washington Masonic Memorial.


    Grand Master: M.W. Bro. David Arnott, Edgewood.


    Grand Secretary: R.W. Bro. Harold L. McAuslan, Providence.


    Grand Representative of N.Z.: W. Bro. Herbert M. Sherwood, Providence.


    Grand Representative at N.Z.: R.W. Bro. Thomas C. Fookes, P.Prov.G.M., New Plymouth.


    ———————


    A correspondent in the August issue of our contemporary "The New Zealand Craftsman," questions the


    advisability in these days, when ordinary clothes instead of evening dress, are worn at Lodge meetings, of


    aprons having to be put on "outside" and not "under" the coat. His main ground of complaint seems to be that


    it detracts seriously from one's appearance and often makes one an object of derision, because of likeness to


    "stout, tightly-belted schoolboys," while G.L.Os. do not suffer from the same disability owing to the larger


    size of their aprons! The cult of the waistline would thus seem to be no longer an exclusive feminine pursuit.


    As in most things a solution must be approached from "cause" and not from "effect," and remedy found by


    modification brought to the former," towards which war restrictions have already considerably helped.


    —"The Freemasons' Chronicle."


    —————————


    ALBERT PIKE—SOME OF HIS SAYINGS.


    –⸱––÷––÷––⸱–


    Albert Pike was born at Boston, Massachusetts, on 29th December, 1809. He became a Freemason at the age


    of 40 years, being initiated in Western Star Lodge, No. 1, Little Rock, Arkansas, in 1850. He was in 1853


    Master of Magnolia Lodge, No. 60. At this time, according to his statement, little was known anywhere in


    the Southern States about any Masonry except that of the Blue Lodges. Pike was a prolific writer on matters


    Masonic; and, having investigated such questions, he held decided opinions concerning them, which


    opinions he openly expressed.


    The following are extracts taken from his writings:—


    "I have been for some time collecting the old Hermetic and Alchemical works, in order to find out what


    Masonry came into possession of from them. I have ascertained with certainty that the square and


    compasses, the triangle, the oblong square, the Three Grand Masters, the idea embodied in the substitute


    word, the double-headed eagle of the Ancient and Accepted Rite, the Sun, Moon and Master of the Lodge


    and others did.


    I cannot conceive of anything that could have induced Ashmole, Mainwaring, and other men of their class to


    unite themselves with a Lodge of working masons, except this—that, as the Alchemists, Hermeticists, and


    Rosicrucians had no association of their own in England or Scotland, they joined the Masonic Lodges in


    order to meet one another without being suspected; and I am convinced that it was the men who inherited


    their doctrines who brought their symbols into Masonry, but kept the Hermetic meanings of them to


    themselves. To these men, I believe, we owe the Master's Degree."


    "I suppose no one can say what symbols the English Lodges had before 1717, or with any approach to


    positiveness, whether they had any.


    I am satisfied that part of the symbols after that in use, and still in use, came into Masonry from the Hermetic


    books. Of the time of their introduction I have no information, but I think we may reasonably believe that


    until there were degrees in Masonry; there was not, much symbolism. How could they have been used


    without degrees? In Scotland the early ceremonial must have been of the simplest character. Is there any


    evidence that in England, before 1717, it was any more elaborate?




    The 'Ancient' Freemasonry certainly had no Master's Degree. We cannot say from what earlier source the


    Degrees worked in 1724/5 came; but neither can we say that they came from any earlier source.


    I cannot see how it can be said that the Master's Degree was a part of Ancient Free Masonry. I know of no


    proof that the Hiramic legend had had a period of infancy before 1723.


    No one can claim that the Royal Arch, or any of the degrees of the Ancient and Accepted Rite formed a part


    of 'Ancient Craft Masonry'. But, if the Masters' degree became Masonic, a part of Freemasonry, when


    adopted, why could not the Degree of Perfection and others, though not 'Ancient', be entitled by their nature,


    purposes, forms, and methods, to be also called Masonic?


    The whole question is whether 'Masonry' and 'Masonic' shall have a wider or a narrower meaning. If anyone


    chooses to insist that geology is not a science, because it is not one of the seven liberal arts and sciences, I


    shall not argue the matter with him."


    "Those who insist that there is no Masonry outside of the Blue Degrees, should be content with these as they


    were in 1725. But they are not, and nineteen-twentieths of the Masonic writing of the last twenty years


    (written in 1888) would be just as much in place anywhere, and lugged into Masonry by the ears. Masonry


    serves the same purpose as a framework or figure in front of a clothes shop—to hang garments of all sorts


    upon."


    "'Ancient Craft' Masonry had no 'Degrees' at all; the Master's Degree is but little older than some of the


    degrees of the Ancient and Accepted Scottish Rite (if indeed it is as old as some of them), and was an


    addition to 'Ancient Craft Masonry' It is not known that the original 'Ancient Craft Masonry' used any


    symbols at all, If it used any, they were only the actual working tools, and they had only the most trite and


    common explanations, if any. They had then 'the Mason word', given to Apprentices, and a simple obligation


    taken by them. The legend of the Third Degree was introduced by the newcomers into Masonry, who


    brought into it all that is really symbolical and philosophical in the three degrees. If the Ancient Craft


    Masonry were now to be revived in 'its original purity', and the Ancient Craft Masons were to live again and


    work it, its lessons would be found to be but meagre, and its chief characteristics to be goodfellowship and a


    fondness for pipes and ale."


    "The symbolism of Masonry is the soul of Masonry. Every symbol of the Blue Lodge is a religious teacher,


    the mute teacher also, of morals and philosophy. It is in its ancient symbols and in the knowledge of their


    true meanings, that the pre-eminence of Freemasonry over all other Orders consists. 'In other respects, some


    of them may compete with it, rival it, perhaps even excel it; but, by its symbolism, it will reign without a


    peer when it learns again what its symbols mean, and that each is the embodiment of some great, old, rare


    truth."


    "What is certain is that in one of the four old Lodges of London, there were esquires, noblemen, military


    officers, scholars, philosophers and clergymen, in numbers sufficient for a society devoted to some special


    study or purpose, and not drawn together by the seductive influence of pipes and ale.


    We have, I think, a solid resting-place for the foot .when we think it probable that to these men, or others like


    them, is to be ascribed the authorship of the Third Degree, and the introduction of Hermetic and other


    Symbols into Masonry; that they framed the Three Degrees for the purpose of communicating their doctrines


    veiled by their symbols, to those fitted to receive them, and gave to all others trite, moral explanations of


    them, which they could comprehend."


    "I am quite ready to believe, and think it can be shown, that there had been symbolism in Masonry long


    before 1717, but that the working-class of Masons in the Lodges had no knowledge of it, it being confined to


    the men who,' of another class, united themselves with the Lodges. If that was even so, those Lodges which


    had no members of that class had no symbolism in their Masonry.


    So that I do not think we can be warranted in assuming that among Masons generally—in the body of


    Masonry—the symbolism of Freemasonry is of earlier date than 1717. While I think you can prove, that


    among Freemasons of a certain class and limited number, the same symbolism, or a great part of the same,


    afterwards placed in the degrees, did exist long before, perhaps some centuries before 1717."


    "The symbols I have spoken of as Hermetic, may have been borrowed by Hermeticism; but all the same, it


    has them; and I do not know where they were used, outside of Hermeticism, until they appeared in Masonry.


    To one who knows what the working masons were, one or two hundred years ago, it is not necessary to


    argue that men of that class could not originate these symbols."


    "There is not the slightest 'Hermetic tinge' in our modern Freemasonry, in the current explanations of the


    symbols. I believe that these once had other interpretations for a few, which those few did not reveal to the




    many; and that, of such of these symbols as the Hermetic writers had and used, the secret meanings were


    philosophical and religious ones."


    "The Brotherhood of Freemasonry at first consisted wholly, and for a long time afterwards chiefly, of hand-


    workers, of two classes only—Apprentices and Fellows—their occupation stone masonry; the Ancient


    Charges and Regulations prescribing their duties and defining their relations to each other as such. The


    'Masters' then were simply those to whom the former were apprenticed, and by whom the latter were


    employed. At how early a day, in England, Scotland, or Ireland, these Apprentices and Fellows formed


    clubs, for convivial purposes, calling them 'Lodges', instead of continuing to have mere occasional


    gatherings, is not known; nor is it known that, before the year 1717, there was any sort of connection or


    community among the Lodges. There is no proof that there ever was a General Assembly in London before


    that year."


    "Disquisitions upon the five orders of architecture and the four cardinal virtues (the latter borrowed from


    Philo Judaeus and Plato) no longer instruct or edify Masons; for neither are symbolic, and not one of the


    former was known in Palestine in the time of Solomon, and prudence, fortitude, temperance and justice (of


    which only the last two deserve to be called 'cardinal') may all be possessed by a man, unaccompanied by


    one touch of the spirit of Brotherhood."—'Miscellanea Latomorum."


    —————————


    LIFE AND ITS MYSTERIES—THOUGHT.


    –⸱––÷––÷––⸱–


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


    ————


    The mystery of thought! In infancy our bodies awaken to enjoy the world into which we are born. Then our


    minds awaken to curious questioning and restless desire for knowledge. Then our souls awaken to conscious


    search for life's spiritual meaning and purpose.


    What is thought? Thought is a product of mind—not the brain. The material scientist says: "A certain forma-


    tion of brain cells creates a certain kind of thought." Whereas certain thoughts produce a certain brain cell


    formation. Thought has the same relation to the mind as the wind has to the atmosphere, for thought is the


    mind's vibration, and thinking is the process of setting the mind into motion.


    Where do thoughts come from? There are three primary sources. Firstly: It is possible, through deep,


    spiritual contemplation, to receive thoughts directly from Universal Mind. Every human being can contact


    his Heavenly Father without the aid of any intermediaries, either spiritual or physical. "The pure in heart


    shall see God" is the only stipulated requirement.


    Secondly: Many thoughts emanate from the subconscious mind. Deep within this mind there takes place an


    involuntary accumulation of impressions and suggestions which come to the surface after a more or less


    prolonged gestation. Indeed, this storehouse ' of memory, this record of life is a prolific source of thoughts


    and many people are entirely too much under its influence.


    Thirdly: The principal fountain of thought is the mental atmosphere which is permeated with the thoughts of


    other people both embodied and disembodied. We have all had the experience of wondering where some


    thought came from; it was probably in the "air," and our brains, being sensitive receiving sets, "Picked" it up.


    There is no such thing as original or isolated thoughts; what is new is their manner of expression or


    restatement. We cannot conceive of anything which is not; the ideas are somewhere existent and have always


    been in the mind substance. Our task is to give new shape and semblance to the thought elements which


    otherwise remain undifferentiated and formless. And those whose patterns are the most unlike the whole


    mass or group thought are considered the most original.


    Thoughts resemble the temperament of the person in whom they appear. Consequently, no one's thoughts


    should constitute another's authority any more than every head should be forced into a hat of fixed pattern or


    unalterable dimensions.


    Many people are totally unaware of the power of thought and the effect it has upon their lives. These people


    invariably consider failure, misfortune, unhappiness and numerous other undesirable conditions as things


    that just accidentally happen, whereas they are created by the individual's wrong habits of thinking.


    Similarly, liberation from these conditions is achieved through right thinking. In order to change the outer


    environment, it is necessary first to change the inner. If you do not want an undesirable fate or future, do not


    contemplate an undesirable one. Think about what you want—not about what you do not want.




    Right thinking is the key to health, happiness, prosperity and success. The power of thought will either fill


    our lives with good or leave them utterly empty. Everything one needs for his well-being exists in the


    universal mind substance. It is ours for the taking, for we are heirs to the kingdom of God, co-sharers with


    His opulence, wisdom and love.


    Plato said: "All reality exists in the mind. The outer phenomenon, that which appears, is only its outer


    expression. The visible universe is the reflection of the invisible."


    Everything in the universe had its origin in thought, wrought out and preserved in stone, iron and wood,


    which upholds all structures from a toy to a battleship. All art, literature, music, law and religion existed first


    in the mind. Burn all books, destroy all churches, demolish all art and they would all be embodied again


    through thought—the creative force, for it is impossible to destroy thought wherein exists their eternal


    pattern or form.


    Thought is the power that heals. Disease, like everything else, has its origin in mind; therefore, the mind


    must be healed first. The mind has to become harmonious before the body can be, because mind through


    thought is the power that rules and governs the body.


    People have been killed by thought. Fear and worry have buried many of their victims. Hatred, envy and


    jealousy have wrecked countless lives. Poisonous thoughts affect the body like poisonous medicines. Public


    figures have often been made violently ill and their very lives shortened by the volume of destructive


    thoughts sent them on the ebb tide of unpopularity. This has been the fate of practically all reformers,


    leaders, religious teachers who laboured for the welfare and upliftment of humanity.


    Men, animals and plants all grow from within. Life is sustained by the drawing in of congenial matter and by


    the expulsion of foreign matter. The law of attraction is found throughout all nature. Our mind always


    attracts thoughts which are akin to our own and resists those opposed to our mental constitution. The mental


    atmosphere is filled with thought forces from which we attract only those which are like our own. If you are


    gloomy, sad, full of worry and vexation, you are certain to attract similar thoughts, which will make you


    sadder and more gloomy. On the contrary, if you are confident, hopeful and cheerful, you will attract those


    'kinds of thoughts to you.


    Mind, like the body, grows on the food which nourishes it, and takes on the nature of the thing it dwells


    upon. And the food of the mind is thought. Therefore, the mind either becomes refined, sensitive, spiritual;


    or gross, material and dull; determined by the nature of thoughts which constantly occupy its attention.


    Thoughts are reproduced on the countenance. Sensual thoughts produce a sensual face; spiritual thoughts


    create a beautiful, spiritual expression. Not only does our youth leave us, but our face tells how it has left us.


    Faces are open books wherein is written the history of our thinking.


    How you have thought is revealed by the lines indelibly engraved in the palms of your hands, by the shape of


    your head and how you walk. An index to the thoughts of another is to imitate his posture and walk, then


    observe the effect it has on your thinking. Involuntarily, you will feel and think as the person you are


    imitating. There are no "secret" vices or habits. They are loudly proclaimed on the countenance. Emerson


    truly said: "What you are speaks so loudly no one can hear what you are saying."


    Thoughts are the essence of heaven and hell. People say there is no hell, yet have one in their hearts and


    carry one around in their minds. For heaven and hell are not places, but states of consciousness. "And what


    matter where I be, if I be still the same?" Persecuting memories, or a condemning conscience, put a man in


    hades whether he live upon this earth or elsewhere. Peace of mind and serenity of spirit are bliss. And the


    heaven we will find on passing over is one we have prepared by our thinking and by the service rendered to


    our fellow men.


    Few pleasures are comparable to a trained and cultivated mind. The mind is developed by thinking and not


    by cramming it with other people's thoughts and opinions. It is not a bucket to be filled, but a dynamo to be


    set into motion. There are no limits to its accomplishments, for the soul already knows all things; we merely


    need to develop our instrument to draw upon this inexhaustible storehouse of knowledge and wisdom. A


    mind that has been strengthened by discipline can meet any vicissitude or disaster with greater fortitude and


    courage. And it is never too late to undertake its cultivation, for, unlike the physical body which attains its


    zenith early in life, the best years for mental activity come in the latter years after the body has lost its -


    prime.


    It is impossible to learn anything which will not be of use to us some time. There is a true story of a


    professor at Cambridge who, at the age of eighty, started the study of Latin. When asked by curious


    observers of what use Latin would be at his age, he replied: "I intend to use it in my next life."




    As to-day our powers are not of heritage only, but acquirements from previous lives before coming to earth,


    so studies to-day undertaken, no matter how near to the evening of our days, will surely bear fruit, not alone


    in our present earth life, but in the future.


    "Guard well thy thoughts, for thoughts are heard in heaven," is a literal truth and explains the efficacy of


    prayer. For thoughts are the links between invisible substance and the visible form. Thought is a tangible


    substance and, united with will, is a projectile.


    —"The New Age."


    —————————


    SWEDISH FREEMASONRY.


    –⸱––÷––÷––⸱–


    Close friendly relationships exist between the Grand Lodge of Sweden and the Grand Lodge of England.


    This harmony emerged from a certain haze and confusion during the latter half of the eighteenth century,


    when some rivalry arose between Swedish brethren who had been initiated in Paris and others who favoured


    the jurisdiction of the Grand Lodge of England.


    The Lodge, regarded as the first or mother Lodge in Sweden, is the St. Jean Auxiliaire, which resulted from


    the burning enthusiasm of Count Axel Erick Wrede Sparre on his return to Sweden after being initiated in


    Paris on 4th May, 1731. It was not properly constituted, however, until 2nd January, 1752, during a decade


    of historic activity. Regal interest becoming aroused the King caused a Lodge to be formed and named after


    himself, the Adolf Fredrik Lodge, at Stockholm. The royal example was followed; persons of social standing


    established at Gothenburg a Lodge called Salomon of Three Locks (a trois serrures) in 1754.


    Lodge St. Jean Auxiliaire produced an enterprising initiate called John Jennings, who carried the flame to


    Finland and originated the Lodge St. Augustin at Helsingfors on 24th June, 1756: A zealous brother named


    Israel Torpadius instigated the foundation of the Lodge St. Erick at Stockholm on 30th November, 1756.


    Brother Edward Corlesori had a similar success with Lodge St. Edvard on 15th June, 1757. In the middle of


    1758 Lodge St. Andrew, L'Innocente, began to meet regularly; it had been stated that it was founded on 30th


    November, 1756, the same date as Lodge St. Erick, but whether this is true or not it did not begin work until


    mid-1758. General Count Frederick Horn engineered the foundation of Lodge L'Union on 15th June, 1759.


    A fresh and vigorous character now comes into view. For some time prior to 1750 Chevalier Frederick


    Eckleff had been extensively touring Europe and making a deep study of Masonry in various quarters.


    Returning to Sweden in 1750 he spent some nine years getting out a ritual largely based on the French high


    degrees, which became the groundwork of the Swedish system. Before the year 1759, which saw the


    culmination of these labours, no Lodge but L'Innocente had received any of the higher French degrees.


    The ritual, as used a hundred years later, appears to have been divided into four classes, each sub-divided


    into three degrees. The first degree in the first class was similar to the English; the others being different. The


    degrees in the second class were numbered four, five and six, four being Andrew apprentice and F.C. to St.


    Andrew, five Master of St. Andrew, and six Brother Stuart. The two classes, with their six degrees, were


    known as St. Andrew's Masonry. The degrees in the third class were: seven, favourite brother of King


    Solomon; eight, favourite brother of St. John; and nine, favourite brother of St. Andrew. The fourth class


    comprised three degrees of Red Cross or Chevaliers de la Rouge Croix." These brethren composed the


    Illuminated Chapter, over which the reigning sovereign presided, and their ceremonials were of a very august


    and solemn character.


    Christmas Day, 1759, brought another great triumph, for on that day the devoted Chevalier, supported by


    Frederick de Stenhagen, Patrick Alstromer, Anders Lidberg, Israel Torpadius, and fifteen other brethren,


    who were in possession of higher degrees, founded the Grand Lodge of Sweden.


    The King himself filled up their cup of honour. On 7th September, 1762, his Majesty King Adolf Fredrick,


    addressing "his Excellency, our Illustrious Grand Master, Baron Carl Friedrich Scheffer," declared himself


    Protector of Freemasonry in Sweden.


    But a change was to come over the spirit of their dream.


    An active brother of international sympathies and diplomatic experience is now introduced upon the scene.


    Charles Tullman (not Fullman, as some records have it) had been Secretary to the Swedish Embassy at


    Copenhagen. During his tenure of this position he had been prominent in clearing up some disputes between


    rival Masonic jurisdictions and constitutions. Even in English-speaking Freemasonry, as readers know, there


    have in times past been bloodless conflicts between different constitutions in various parts of the world.


    Missions sent by the Grand Lodge of England during the two decades before the outbreak of this war




    achieved felicitous results. (See "English-speaking Freemasonry," by the late Sir Alfred Robbins, P.G.W.)


    Bro. Tullman's achievements two hundred years ago augured so well that, after his return to Sweden, he was


    approached by some brethren who were not satisfied with the French Masonic system as transferred to


    Sweden. It seems likely that he was the one who, on their behalf, asked Bro. Sir John Goodricke, English


    Ambassador at the Court of Sweden, to induce the Grand Lodge of England to establish a Provincial Grand


    Lodge in Sweden. At all events, on 10th April, 1765, Lord Blarney, Grand Master of England, granted a


    warrant to Tullman as Provincial Grand Master of Sweden, under which authority three Lodges were


    founded: "The Britannia," with Sir John Goodricke as First Master, 1765; "The Phoenix," with a doctor in


    the Chair, 1767; and "The George," with an eminent merchant as First Master, at Gothenburg, 1768. In 1770


    these appeared in the official list of English Lodges, but they were erased in 1813.


    Although he had been successful in Denmark and had made a hopeful beginning at his new work, all did not


    go Masonically well for Bro. Tullman in the State of Sweden. The Grand Lodge of Sweden and the


    (English)) Provincial Grand Lodge of Sweden did not see eye to eye. In 1769 Tullman wrote to England that


    he hoped in the course of time to bring under his standard Lodges deemed to be unlawfully constituted by the


    French, and urging all Lodges under English protection not to admit to their assemblies any Swedish Mason


    without a certificate from one of the three English Lodges or himself. He wrote with egotistical optimism:—


    "I have heard that some of these profane French Lodges have a mind to be so bold as to write to the Grand


    Master in London and to ask him some questions as to my constitution as Prov. Grand Master of Sweden.


    But if ever such an impudence should happen I hope they will not be favoured with an answer at all or be


    told they must address themselves to me."


    The following year, i.e., 1770, the Grand Lodge of Sweden did apply to the Grand Lodge of England for


    recognition. The answer was favourable, provided they would acknowledge the illegality of their French


    Constitution and, as a Grand Lodge, constitute Lodges only within Sweden. This precluded them from


    constituting Lodges under their aegis in other parts of Northern Europe.


    Remarkably enough, letters, records, or documents about the next ten years or so are very scarce. Matters


    remained in abeyance. Confusion, doubt and uncertainty prevailed. One or two things, for the sake of clarity,


    will now be mentioned here in detail.


    The ultimate solution was helped forward, among other things, by Tullman arrogating to himself the right to


    exercise jurisdiction outside Sweden, e.g., in Germany and in Russia, a right especially denied to the Grand


    Lodge of Sweden if they were to be recognised. Eventually, on 26th May, 1784, the Grand Lodge of Sweden


    addressed a formal letter to the Grand Lodge of England, referring to "the unseemly demands" of Bro.


    Tullman and propounding their own constitution as a Grand Lodge, which showed the King and two princes


    of the Blood Royal at the head in the roles of Protector, Vicarius Salomonis and Grand Master, supported by


    bishops, barons, generals and other officers of high rank, and senators as their officers. Beside this array it


    may be imagined that Tullman's position looked none too imposing. The way finally selected was for the


    then Grand Master of Sweden, Baron Scheffer, to supersede Tullman by being appointed Prov. Grand Master


    in his stead. Baron Scheffer merged his Provincial Rank in his own and the Province ceased to exist.


    In 1799 a letter from H.R.H. the Duke of Sudemania, Salomonis Vicarius of the Grand Lodge of Sweden—


    he is superior to the Grand Master, being head of all the degrees, whereas the Grand Master is head only of


    the first class and its three degrees—was brought to the English Court by the Swedish Ambassador, Baron de


    Silverjhelm, and presented to the M.W. Grand Master, H.R.H. Prince George (known better to us as the


    Prince Regent), praying for union and mutual recognition. A gratifying letter was sent from the Grand Lodge


    of England. Ever since then the most friendly and harmonious relations have existed between the two Grand


    Lodges.


    As time went on these were strengthened. In 1868 King Gustavus of Sweden, assisted by the Heir Apparent,


    later Oscar II, initiated H.R.H. the Prince of Wales, later King Edward VII, while on a visit to Sweden.


    The friendship between the two Grand Lodges was further cemented and adorned by a graceful act on the 6th


    June, 1888, when the Earl of Carnarvon, as Pro Grand Master, authorised thereto by the M.W. the Grand


    Master, H.R.H. the Prince of Wales, conferred upon His Majesty King Oscar II of Sweden the rank of Past


    Grand Master of England.


    (Authorities cited: Bro. Kuferschmidt's paper before the Quatuor Coronati Lodge; Bro. Lane's Records;


    Gould's History and other sources.)—"The Freemasons' Chronicle."







    —————————


    THE VOLUME OF THE SACRED LAW.


    –⸱––÷––÷––⸱–


    By W. Bro. A. E. W. Bacon, P.G.Std.Br. (Eng).


    —————


    The division into chapters was introduced into the Vulgate about the middle of the thirteenth century. The


    modern verse division was first introduced by Rabbi Nathan into the Hebrew Bible about 1445, and finished


    by Athias, a Jew, in 1662. These verses were of somewhat greater length than they are now. It was Robert


    Stephens, of Estienne, the celebrated French printer, who brought it into modern shape in 1551. The Geneva


    Bible was the first English Bible completely arranged with chapter and verse as at present found.


    This collection of books, or writings, made the Old Testament of twenty-two books, and covered the


    Patriarchial, Theocratic, Regal, and Prophetical periods. Josephus enumerates twenty-two books as Divine,


    viz.: Moses, five; Prophets, thirteen, and Hymns and directions of life, four. He makes no mention of Job,


    Proverbs, Ecclesiastes, and the Song of Solomon. The Jewish Scribes divided the Old Testament into 669


    sections. Subsequently the Septuagint was portioned into 54 distinct parts. In our version there are 39 books


    in the Old Testament. and 27 in the New Testament, making 66 books in all.


    The Bible is not an obsolete book, full of dubious fables, and deficient in spiritual' force. It is a real message


    which has inspired many to a better life, and has not been impaired by modern criticism. Its force as a


    practical aid to life is not diminished, but its Divine character and origin has been rendered more intelligible


    by what has happened, and been discovered in recent years. There are many important lessons to be learnt


    from the things to be seen in our British Museum. Here we have innumerable proofs of the accuracy of the


    Scriptures, and the inspired revelation they claim to be. Here we find fragments of the Assyrian account of


    the Creation and the Deluge. These are mixed up with pagan mythology, and the legend of their gods. They


    tell the story of the coming forth of the gods; how the forces of disorder were overthrown; and how Marduk,


    after completing the triumph of the gods over chaos, proceeded to create the world and man. After the fixing


    of the stars, and the use of the moon, Marduk says, "1 will create man who shall inhabit (the earth), that the


    Service of the gods may be established, and that (their) shrines (may be built)." He also says to man "thy


    heart shall be pure before thy God, for that is what is due to Him. Thou shalt pray and make supplication,


    and bow down to the earth early in the morning." There is also the account of the building of a ship for the


    preservation of a certain person and his family, with the mention of the dove and the raven. Here on the


    stones of Egypt, and the clay of Babylon, are all sorts of inscriptions and historical records of the greatest


    antiquity. There is a cast containing twenty-eight columns of text of a very remarkable series of laws which


    existed in the time of Abraham, with a picture on the upper part of the stone representing the king, in the


    attitude of worship, in the act of receiving them from the Sun-God, who is seated on a mountain. This code is


    of great interest when compared with the Law of Moses, and the customs of the Patriarchs. There is also the


    scene of a male and female figure seated by the side of a tree bearing fruit: behind the woman is a serpent


    (standing erect).


    Here we find manuscripts and printed books which explain how the Bible came to us in its present form.


    They demonstrate in a most complete manner the history of the Book itself. They also illustrate the textual


    history of the sacred Scriptures, from the earliest known copies to the first complete Bible in English.


    There is the Codex Alexandrian, a Greek manuscript of the Bible written in the fifth century; the Codex


    Sinaiticus discovered in 1844. Side by side with these is the oldest MSS. in Hebrew of the Pentateuch written


    in the ninth century. No older copy has been preserved to us, owing to the custom among the Jews of doing


    away with any of the sacred MSS. that should become defective or damaged.


    During the many centuries between Adam and Moses, God had not been silent. It is certain that the Law


    given to Moses was not the first God had given. The earlier revelations were soon corrupted till only traces


    of the pure truth remained, and it was necessary that God should again make known His wishes, as He did to


    Moses.


    We must learn to look away from the profitless questions to the practical and important ones of the unfolding


    of the Divine message, of the gradual unveiling of the Divine character, and of the spiritual principles which


    govern the relation of God our Father to the souls of men. The steps by which men have been led up to this


    truth are disclosed in the Bible. It is a record of the Spiritual discoveries made by man, and the self-


    disclosure of God's character and the order of His kingdom. In it the presence, providence, and revealings of


    God are continually recognised. It gives us the history of a people who, notwithstanding their failings, lived


    in the consciousness of God as no other people have done, and who have bequeathed to us a volume, which




    has more deeply than any other, exercised the intellect of the learned, formed the morals of society, and


    inspired the souls of men. In this volume we find inspiring songs and words of consolation for all, and many


    have learned to bear sorrow with patience inspired by its pages. It is not easy to discriminate between parable


    and fact, between folklore and history. The books which deal with earlier periods may contain relics of


    earlier times, but they do represent the efforts of men of later times to explain the condition of things around


    them. If we follow the main outline of their story we can realise something of that which they achieved, and


    what the world owes to them. The studies of these ancient characters have formed the basis of much


    teaching, and have inspired poets and painters as well as theologians. If in the Bible we have pictures of


    God's dealings with men, examples of His way of guiding their lives, and of unfolding to them His character:


    if it supply us with a real and worthy conception of the relation we bear to Him and He to us, then it is well


    worth our while to study it.


    The Bible is a collection of books with hundreds of years between the first and last portions. Each book gives


    and contains the experience of men of that generation. It is the experience of a thousand years put on record;


    and forms the history of how the invisible God revealed Himself to the human mind. It contains the fullest


    message of revelation in the world. It has come to us from very ancient times: it is 'the only book that has


    survived the ravages of time: and it has been given a high place in man's reverence and esteem, not from any


    authoritative declaration of its Divine origin and character, but from the unquestionable claim of its direct


    and real usefulness to the hearts of men. Its message for humanity has deepened with the lapse of ages, and


    its influence is still the profoundest and the most far-reaching in the world. To-day it is printed in over 618


    languages, and over eleven million copies are issued annually.


    It has created, nurtured, and directed the spirit of individual liberty and has brought that liberty under


    restraint in the recognition that others are entitled to enjoy it. The duty of one class to another, and of a man


    to his brother has slowly unfolded with the growing appreciation of its true meaning.


    Man is a creature of attitudes and desires, and a servant of impressions and opinicns. He has a mind capable


    of wisdom, a heart capable of feeling, and a hand strong for the great work of life. In the Bible is concealed


    the mystery of creation; the answer to the problen1 of existence; and the path that must be trod to be a living


    power in the world. Its histories„ legends, and allegories occupy a prominent place in our ritual, and all our


    inspirations to a nobler life are from its pages. I therefore hope that by the choice of this subject I have


    helped to the better understanding of the Volume of the Sacred Law.


    OTHER VOUMES OF THE SACRED LAW KNOWN


    AMONG MASONS.


    Whatever V.S.L. is identified with his faith, provided it acknowledges a Supreme Ruler of the Universe, is


    recognised for the purpose of enabling him to take his obligation in a binding manner. In certain Eastern


    Lodges it is not unusual to find several Vs. of S.L., of differing creeds, side by side on the altar. Religious


    discussion being taboo in English-speaking Lodges, "Seven or More" sacred books are sanctioned according


    to the country in which the ceremony takes place.


    First, our own Sacred Scriptures, or Bible, consisting of the Old, or Hebrew, and the New, or Greek


    Testaments, are used equally for the obligation of Christians or Jews, the former kneeling uncovered, and the


    latter standing covered.


    Secondly, the Vedas, or collective body of the Hindu writings, comprising the four holy Beids of knowledge


    of the Brahmans.


    Thirdly, the Tripitaka, or "Triple Basket," or three canonical divisions of the writings of Buddha, known as


    the Soutras (discourses), the Vinaya, and the Abidharam (book of metaphysics).


    Fourthly, the Koran, which contains the religious an moral code of the Mohammedans.


    Fifthly, the Tao Teh King or Bible or the Taouists—the word "Tao" implying "The Way."


    Sixthly, the Books of Confucius, known as the "Five Classics."


    Seventhly, the Zend Avesta, or sole rule of faith and practice of the Parsees. Avesta means the "living word"


    and coupled with Zend means the Law and the Commentary.


    Eighthly, the Eddas on which Icelanders and Scandinavians of the old faith base their mythology and


    theology. It consists of two volumes, one poetic, and the other prose. —"The Freemasons' Chronicle."









    —————————


    EXTRACTS FROM W. BRO. A. B. GALBRAITH'S ADDRESS TO HIS TOAST AT HIS


    INSTALLATION LODGE MARAMA, No. 186.


    –⸱––÷––÷––⸱–


    "The process of becoming Master of a Lodge is a long and involved one. It is not confined to the ceremony


    of Installation, but dates back to the night of Initiation. Few of us may realise that fact at the time, and in our


    Masonic infancy we may not grasp every opportunity of making a daily advancement in Masonic knowledge


    to prepare ourselves for our later Mastership. I hasten to add, however, that we do grasp these opportunities


    more and more with the passage of time. This is especially true as the night of Installation approaches. For


    example, I have taken Masonry in such concentrated doses recently that I find myself thinking of all manner


    of things in terms of squares, levels, and perpendiculars.


    "After much thought came the realisation that a system of morality is the basis of our civilisation. We hear


    every day discussions on a new world order after the war is over. In spite of all the expert brains that are now


    planning ahead for this new order, no man can fortell just what it will be. We do know that it will be


    different from our way of life before the war. We do know also that it will be doomed to failure unless it is


    built on a sure foundation. It has become increasingly evident that this war is a war of ideas and ideologies.


    We are fighting Germans and Japanese not because they happen to be born in a different latitude and


    longitude to us, but because they subscribe to a way of life which is abhorrent to us. The Axis Powers have


    only one creed—the gospel of force. The United Nations, on the other hand, are composed of many peoples


    following different faiths, but whatever those faiths may be, they have one and the same foundation. In broad


    terms, it is Brotherly Love, Relief, and Truth. Now, where have we heard those words before? Is it not self-


    evident, then, that Freemasonry provides us with the one sure foundation on which to build our brave new


    world? We are members of an organisation ready-made to promulgate these doctrines, and it is here that


    Freemasonry justifies its existence.


    "It is here also that we are called on to justify our existence as Freemasons. We have an individual


    responsibility to practise what we preach. We will not advance by depending on our leaders, either within or


    without the Craft, to do this for us. There is a dangerous idea abroad that all we have to do is to leave the


    responsibility with them, and ultimately we will acquire, without effort, a way of life for which Man has


    been striving since Time began. We have an individual responsibility to square our practice with our precept.


    Our obligations are personal ones and we are personally responsible for their performance. In this sense, we


    are masters of our own fate. Each time that we fail to act on the square, by so much are we putting back the


    clock—by so much do we delay the advent of complete brotherhood.


    "In achieving our goal, our greatest obstacle is our own apathy and indifference. Indifference is the root


    cause of many of our troubles to-day. It is insidious because it simulates toleration. Toleration is born of


    knowledge and understanding. Indifference is born of mental laziness. Toleration is high virtue; indifference


    is besetting sin. It is essential to realise our individual responsibility. It is essential to maintain the Grand


    Principles on which our Order is founded. When these things are done, brethren, after the war is over, out of


    the ashes of the conflict there will arise the phoenix of a new order where Freemasonry's teachings are


    realised; an order based on universal brotherhood; for there is one thing in the world that is stronger than


    force, and that is—an idea whose time has come."


    —————————


    SOUTHLAND NOTES.


    –⸱––÷––÷––⸱–


    R.W. Bro. A. Noble, Prov.G.M., supported by a good following of Grand Officers, including R.W. Bro. E.


    C. Smith, D.G.M., attended the Installation meetings of Lake Lodge of Ophir, No. 85, and Arrow Kil., No.


    86, on Saturday, 20th February, and installed the Wor. Masters and invested the respective officers.


    The Arrowtown meeting was held in the afternoon, followed by the Lake Lodge of Ophir at Queenstown in


    the evening.


    W. Bro. R. S. Wylie, Master, Lodge Fortitude, No. 64, accompanied by his officers and several brethren,


    paid a fraternal visit to Lodge St. John, No. 94, on 18th February, and raised a brother of Lodge Waihopai,


    No. 189, to the Third Degree.


    A feature of the refectory proceedings at this meeting was the serving of oysters, a dish which has always


    been associated with Bluff activities in season.




    W. Bro. R. H. Waddell, P.M., will be installed Master of Lodge Southland, No. 273, at the regular meeting to


    be held on 10th March. This worthy brother, who served as Wor. Master several years ago and rendered


    excellent service to his Lodge in various directions, will no doubt experience another successful term. This


    Lodge worked the Third Degree at the regular meeting last month.


    V.W. Bro. J. D. Campbell, P.G.D.C., will take the chair at an emergency meeting of Lodge Waihopai, No.


    189, to be held early in March, when his son (a Lewis) will be initiated. He will be assisted by a number of


    Past Masters of the Lodge.


    The Installation of E. and P. Bro. H. C. Mackenzie as M.W.S. of Murihiku Rose Croix Chapter, No. 36, will


    be conducted by V. Ill. Bro. Col. Geo. Barclay, 33°, S.G.I.G., on 6th March.


    The regular quarterly meeting of this Chapter will be held on 31st March.


    R.E. Comp. G. H. Brown, Grand Supt., will attend the March Convocation of Southern Cross Royal Arch


    Chapter, No. 3, a.nd invest V.E. Comp. Alex. Dix as Grand Director of Ceremonies. The ceremony of Holy


    Royal Arch was worked at the February convocation of this Chapter by V.E. Comp. H. J. J. Pierce, Z., and


    his officers in an impressive manner.


    Bro. Wm. Aitchison, a prominent citizen of Invercargill, has been enjoying an extended cycling holiday in


    northern parts of the South Island.


    W. Bro. Chas. Hopgood, who for many years served Lodge Southland, No. 273, faithfully and well, has


    taken up his residence in Timaru.


    Khaki has been strongly in evidence at recent meetings held in Invercargill.


    The Installation meeting of Lodge Wairaki, No. 145, will be held on 13th March.


    It is reported that the Grand Master intends paying an official visit to the Southland District in April. A com-


    bined meeting will no doubt be held on that occasion under "Charter" of one of the Invercargill Lodges.


    W. Bro. Thos. Bird, one of the senior Past Masters of Lodge Waihopai, No. 189, is at present seriously ill,


    also W. Bro. Neil Macdonald, of the same Lodge.


    The annual visit of the Hiram Lodge, No. 46 (Dunedin) will be made to Lodge St. John, No. 94, this month


    when the visitorg will raise one of their own brethren to the Third Degree.


    Lodge Waihopai, No. 189, worked the First Degree at their regular February meeting followed by a special


    emergency, a Third, a week later. This Lodge is exceptionally busy at present and will be so for some time.


    Congratulations are extended to W. Bro. Geo. H. Romans, P.G.D., Lodge Arrow Kil, No. 86, who recently


    attained the ripe old age of 100 years.


    R.W. Bro. E. C. Smith, D.G.M., paid an official visit to a recent meeting of Lodge Switzers, No. 223, and


    delighted those present with an interesting and instructive talk. This talented brother always has something of


    value to impart to his brethren.


    The Installation meeting of Lodge Orepuki, No. 137, will be held on the afternoon of 27th March, followed


    at night by a similar function at Tuatapere, when the Master and officers will be installed and invested.


    The First Degree was conducted by the Master and officers of Lodge Harvey at their regular meeting held on


    17th February, also at an emergency meeting several days earlier.


    ————


    The annual visit of Grand Lodge officers to the Cold Lakes District for the purpose of conducting the


    Installation meetings of Lake Lodge of Ophir, No. 85, and Lodge Arrow Kil., No. 86, was held on 20th


    February. On this occasion R.W. Bro. E. C. Smith, D.G.M., was present, supported by R.W. Bro. Andrew


    Noble, Prov.G.M., and a large company of Grand Officers, past and present.


    At 3 p.m., in the 65-year-old lodge room at Arrowtown, Bro. Ernest C. Paterson was installed Master by


    R.W. Bro. A. Noble, Prov.G.M. W. Bro. C. H. McKay was also invested as a Grand Steward by R.W. Bro.


    E. C. Smith, D.G.M.


    To be invested into active office of a Freemasons' Lodge at the age of 100 years must be a record in the


    annals of the Craft throughout the whole world. This was the experience of W. Bro. G. H. Roman, P.G.D.,


    the Grand Old Man of Masonry in the Lakes District, who has been a member of Arrow Kill, No. 86, for 65


    years.


    The Installation of Bro. Thos. R. Luckie as Master of Lake Lodge of Ophir, No. 85 (Queenstown) was


    conducted on the same day at 8 p.m. by R.W. Brb. A. Noble, assisted by W. Bro. M. Turnbull, Asst.G.D.C.,


    and Grand Lodge officers.


    The excellent banquets provided at these two meeting: were greatly appreciated and contributed much to the


    success of the respective meetings.




    Three candidates were proposed at the recent Installation meeting of Lake Lodge of Ophir.


    Huiroa Royal Arch Chapter, No. 47, conducted the Mark Degree at their regular meeting last month.


    Two "E.As." were passed to the Second Degree in Lodge Tuatapere, No. 210, last month. The Installation of


    this Lodge will be held on 27th March.


    Installation of Lodge Orepuke, No. 137, will be held at 3 p.m. on the same date.


    —————————


    NORTH CANTERBURY NOTES.


    –⸱––÷––÷––⸱–


    Southern Cross. No. 6, has made a good start and being handy to town has got in and is receiving a lot of


    visitors


    Ashley Lodge has a lot of work and a special night will be staged in honour of W. Bro. McIntyre's very


    successful year as Master.


    Tawera Lodge has some work and has had a very successful year. W. Bro. Inwood, the energetic Secretary,


    is busy getting ready for the Installation—which will take place during March.


    Mairaki Installation will be held as usual in April, and W. Bros. Prouse and Forbes are getting ready in good


    time this year to cope with the crowd expected to this ever-popular little Lodge.


    Cheviot Installation will be held next month on a Saturday night if possible. Sister Lodges are urged to attend


    and they will receive a good welcome from "Cheery Cheviot."


    W. Bro. McLeod's last night in the chair of Kaikoura Lodge was a night that he will long remember as one of


    the best K.K. has ever had and an appreciation for a very successful and busy year.


    W. Bro. Morrison is still at Aniseed Creek and welcomes visitors if they care to drop in when passing, and


    the tea-pot is always near the kettle.


    The Kaikoura Installation was a wonderful function considering transport difficulty.


    R.W. Bro. C. S. Thompson, Prov. G. Master of Canterbury, and officers of Prov. Grand Lodge installed Bro.


    J. C Smith as Master and invested his officers.


    It was a super show—visitors being present from North and South and as usual the ladies put on a sumptuous


    supper and were thanked for their efforts.


    Owing to scarcity of gas "the Heads" were not able to go on their usual deep sea fishing expedition.


    It is quite possible that next year a special train or rail car will run to the Kaikoura Installation from north and


    south. The possibilities of Kaikoura as a Masonic centre for north and south brethren to meet once a year is


    such that it may be necessary to make the Kaikoura temple twice the size or bigger to handle the crowd am


    there is no doubt such meetings will take place immediately conditions get back to normal.


    Acacia Lodge will have to work overtime to handle the rush, and the Master, W. Bro. Winter, will have his


    tears going fiat out as soon as harvest and sheep sales are over Amuri Lodge is also very busy. W. Bro.


    David Manson, W.M. will attend the Cheviot Installation and probably get Cheviot to help him out with the


    busy period ahead.


    Ashley Chapter had a good start at its first meeting and quite a good attendance and V.E. Comp. Ray Monk,


    Z. has every reason to be proud of his energetic and enthusiastic officers.


    The North Group extends its deep sympathy to V.W Bro. Richard Baldwin and family in their recent sad


    bereavement. Mrs. Baldwin was a lady who stuck to her husband and family and her presence in and out of


    her home was full of kindness and affection for everybody.


    So far the North Group has had cheerful news from all its soldier, sailor and airman brethren.


    W. Bro. Jock Matheson, of Acacia, an old timer in the Royal Navy in the last war, is back in the Navy again


    and reports that he is doing grand and down to 13 stone.