AFTER THE WAR—WHAT THEN?

–⸱––÷––÷––⸱–

T is perhaps a significant indication as to public opinion on the outcome of the War, that at the present

moment an increasing measure of attention is being devoted to post-war problems, post-war

reconstruction, and the type of life and civilisation that will emerge when the War is over. Undoubtedly the

trend of events has improved in the last few months. Though it has been emphasised that a long and grim

struggle lies ahead, and though the duration of the War and the magnitude and extent of the Allied victory

are uncertain factors, it seems as sure as any future event can be that the Allied nations will not be defeated,

or in any substantial manner forced into conformity with Axis plans. The future of the world will be, on the

whole, a matter for the Allied Nations to determine. This affirmation perhaps could not have been made with

confidence even a year ago.

It is therefore natural and desirable that people should devote an increasing measure of attention, in broad

outline, to the sort of world that will emerge from the crucible of war. It is also in conformity with this trend

of thought that members of our Order should begin to speculate upon the repercussions of the War on the life

and future of the Craft. That future is definitely bound up with the brightening prospects of Allied victory.

The Craft will stand or fall with the fate of the Allied Nations. There can be no mistake on this point.

Not only are Masonic ideals in harmony with those of the democratic Powers; they are in flat contradiction

with those of totalitarian countries; and it is not by accident that Freemasonry has been suppressed in

totalitarian States everywhere. Standing as it does for personal liberty, freedom of thought, and toleration of

opposing views, the Craft is the psychological antithesis of Fascism and Nazism, which could not,

consistently with their principle of the deification of the national State, allow a tolerant internationally

minded fraternity to flourish in their midst. If owing to adverse fortune, for example, New Zealand came

under a totalitarian regime, either imposed from without or developed from within, there is little doubt that

Craft operations would be completely prohibited. In such circumstances the spirit of Freemasonry might not

die, but it would have a hard struggle to survive when its external manifestations of corporate fellowship

were cut off. Without a shadow of doubt, the future of the Craft depends on the outcome of the War; and we

are happy to think that that future is reasonably assured, though much tribulation still stands between us and

the desired goal of complete allied victory.

It must not, however, be overlooked that just as the Allied Nations have to pay the price of victory, so the

Craft will have to pay the price of survival; not so much perhaps in a financial sense though this aspect is far

from unimportant, but in the psychological, moral and spiritual spheres. After the last world war the situation

facing the Craft in New Zealand turned out to be an easy one. In the early post-war years of prosperity and

optimism the Craft almost boomed. It received large accessions of eligible brethren into its ranks, the number

of Lodges grew rapidly, and a period of expansion ensued until the onset of the Great Depression about ten

years ago.

The stresses and strains set up by this war, both material and psychological, go much deeper than those of the

last world conflict; nor indeed, in any sphere of life, do we now regard the future with the roseate optimism

of twenty odd years ago. Perhaps the free world has less confidence in itself; certainly it has a fuller

appreciation of the strength of the irrational and baneful forces ever in the background to menace civilisation.

We cannot now take progress as a thing automatically assured; it must be striven for.

Freemasonry, like democracy, was part of the explosive release of the libertarian humane forces consequent

on the shattering of medieval tyrannies several centuries ago. After going from victory to victory, and

perhaps too readily assuming that the battle for civilised ideals was won for all time, both the Craft and

democracy are now on the defensive against a revived despotic barbarism more menacing than that of the

Middle Ages, because it is reinforced by all the material powers of science perverted to destructive ends.

Will the Craft and democracy stand up successfully to their stern test'? We think there is dependable

evidence that they will, but only at the cost of effort and vigilance. Old enemies in the form of external

persecution are not greatly to be feared among our own peoples. The real dangers lie within ourselves. If the

I

Craft and democracy are to play a worthy part, they must be true to their own foundation principles, tolerant

of constructive criticism from within, and ready to effect improvement when scope for such is clearly shown

to exist. The main trouble is a passive and contented acquiescence and self-approval that see no need for

progress.

We need to shake off mental and moral apathy, one of the greatest curses of contemporary life. Too many

men, both in the Craft and out of it, are merely passive, receptive and supine in their acceptance of

principles. What we want to see restored is a leaven of men tolerant in spirit, but earnest and energetic in

belief and action, and satisfied with nothing lower than the highest standards of achievement. If principles

are to have effect they must be dynamic motives to action, burning beliefs, and not a mere well-bred assent

to established intellectual propositions. Useful truth, in this life, is practical truth.

In uneventful times there is a danger of widespread mental and moral lethargy; not a retrogression to evil, but

a failure to achieve the best. The Craft must be on its guard against this spirit. It must not allow a vivid faith

to become submerged under ornate symbolism, or to allow ceremony and etiquette, which admittedly have

their place, to swamp the necessity for active and conscious adherence to the expression and practice of the

fundamental principles of piety and virtue to which, after all, the Craft owes its origin, influence, and the

proudest things in its long history.

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

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

Messrs. Chas. Begg & Co. Ltd., have just published a new song book, "Lyric Collection of Songs," compiled

by Bro. H. Kennedy Black, of Invercargill, for four-part singing, specially arranged for secondary

schoolboys, but also very suitable for Masonic assemblies in the refectory. The music is written in lower

keys than usual, thus making it easier for men to sing, who find many songs too high pitched, unless Brother

Organist can transpose at sight, rather a rare accomplishment. The song book, which is advertised in this

issue may be obtained at any of the branches of Messrs. Chas. Begg & Co.. Ltd.. price 2/7 posted.

———————

BRETHREN IN THE SERVICES.

–⸱––÷––÷––⸱–

COMMITTEE REPORT, No. 2.

————

The Committee in control of the visiting of military brethren at present in Wellington hospitals reports that

the following brethren were visited weekly during the month of March:

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

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

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

Bro. Christie, Raukawa Lodge. No. 224.

Bro. Thompson, Lodge Aroha, No. 293.

Bro. Dalzell.

Bro. Daly, Lodge Patea Kilwinning, No. 18.

Bro. Eagles is making good progress and is able, occasionally, to pay a visit to his Lodge and also to attend

the meetings of his Royal Arch Chapter.

Bro. Wray has made such a good recovery that during the month he was discharged from the hospital and

returned to his home in Napier. We trust that his progress has been maintained and that he is now enjoying

the good fellowship of his Napier brethren.

Bro. Neilson is still confined to bed and has not made quite the good progress we anticipated in our last

report. The doctors, after consultation, have decided that nothing can be done to save him from a major

operation, which he expects will be performed in about two weeks' time. He sends a cheerio to all his

brethren at Blackball.

Bro. Christie has undergone an internal operation, and when visited on the day that this report was written

was just recovering from the effects of the anaesthetic, but hoped that he would soon be feeling better and

make a good recovery.

Bro. Thompson has been discharged from hospital and returned home.

Bro. Dalzell has also been discharged from hospital and has returned to his home in Wanganui. Bro. Daly

has had to undergo delicate operations. This has necessitated his being confined to bed, but he hopes that in

another week he will be able to get up and move about in the hospital. He wishes to be remembered to his

brethren at Patea.

———————

VISIT OF GRAND MASTER TO AUCKLAND.

–⸱––÷––÷––⸱–

The occasion of the first official visit of the Grand Master. M.W. Bro. Herbert G. Teagle, to Auckland was a

memorable one for the brethren of the district and it was obvious that the enthusiasm and warmth of the

reception created a favourable impression upon the Grand Master.

Lodge Morningside, No. 228, was the host Lodge, and the combined Lodges of Auckland and Suburbs

turned out in force to do honour to our Grand Master, about 500 brethren assembling in the large temple. The

Provincial G.M. of the G.L. of Ireland. R.W. Bro. W. E. Hedditch, and the Deputy District G.M. of G.L. of

England, W. Bro. T. D. B. Hay, and accompanying G.L. officers represented the sister constitutions, and

then received M.W. the Grand Master, who was accompanied by over 60 G.L. officers, including M.W. Bro.

Maurice Thompson, P.G.M.. M.W. Bro. Sir Stephen Allen, P.D.G.M., and R.W. Bro. A. G. Graham,

P.D.G.M.

The address given by the M.W. the Grand Master impressed those who were privileged to hear it with his

sincerity and broadness of vision, and we felt that we were given something not only to think about but to act

upon.

After the singing of a hymn, the G.M. then handed over control to the W.M. A prayer by V.W. Bro. A.

Mitchell, P.G.C., and the singing of the National Anthem brought a very fine meeting to a close.

A very pleasant hour was spent in the refectory, where the toasts and replies were of a very high order.

An attractively printed programme was prepared for the occasion.

———————

TOAST TO THE VISITORS.

–⸱––÷––÷––⸱–

Delivered at Jubilee Meeting of Lodge Auckland, No. 87,

by W. Bro. R. E. N. Matthews, P.M.

The toast is that of "Our Visitors." Although this toast has been proposed on innumerable occasions, it never

seems to lose its freshness; like Cleopatra, "age cannot wither, nor custom stale its infinite variety." And

indeed it is of infinite variety.

Firstly there is hospitality. From time immemorial men, both barbaric and civilised, have welcomed visitors

to their countries; in wigwam, Arab tent, and even the humble habitation of the Esquimaux, the tired stranger

has been kindly received. The Masonic Fraternity, the most human of human institutions, naturally exhibits

this virtue to the most refined degree. We do rejoice at this opportunity of receiving so many guests, and

hope that we have succeeded in doing unto you as you yourselves would do to us.

Secondly, visiting is a necessity, an essential part of our constitution. An individual Lodge is but a single cell

in the vast living body of Freemasonry, and the interchange of visits is the blood stream that nourishes and

enriches the whole structure. It conduces to a high standard of work and behaviour, to a harmonious spirit,

and to the pooling of ideas and knowledge, it banishes narrow-mindedness, and by the letting in of light

prevents the growth of abuses and preserves the ancient landmarks. At our first meeting fifty years ago,

visiting brethren took an important part in the ceremony, and throughout the years the presence of visitors

has assisted in the progress of the Lodge.

Thirdly. You are here as ambassadors. Every Freemason has an inherent right (subject only to the dictates of

good manners) to visit a Lodge in any part of the world. This right is independent of rank or office. Truly in

our democratic State every citizen is a noble. No wonder the visitor is received decorously, that he squares

his shoulders, steps proudly, and salutes with dignity. Brother visitors, we greet you not only as

representatives of your own Lodges, but as ambassadors of the Craft in general.

Fourthly. It is usual to make affectionate and personal allusions, frequently of a bantering nature, concerning

the visitors, but the number of visitors and pressure of time compel me to omit those references to-night.

Fifthly. An especially warm welcome is always extended to visitors who come from afar, a welcome which

will be shared by all New Zealand Lodges. I refer to our brethren from the United States of America, that

miracle of all the ages. We know the splendid errand on which they have come, and trust that when their

duty takes them out into the broad Pacific the G.A. will not only bring victory to their arms, but return them

safe and sound to their loved ones.

Finally. A few words about ourselves. Lodge Auckland has always possessed a wealth of gifted artists, and

as chorus singers we surpass the Don Cossack Choir. (Laughter and dissent.) Admittedly our repertoire is

limited; it consists of the first verse of the National

Anthem, 1½ verses of "Auld Lang Syne," and all

the verses of "For they are jolly good Fellows,"

"Worthy Freemasons All" and "We'll join all in

harmony." You will now have the pleasure of

hearing Lodge Auckland render one of these

items, the choice of which is in the hands of our

Organist.

———————

SUPREME GRAND ROYAL ARCH CHAPTER OF NEW ZEALAND.

–⸱––÷––÷––⸱–

Installation of M.E. Comp. W. H. Sandford as First Grand Principal Z.

————

The Installation of M.E. Comp. W. H. Sandford, Pro G.Z., as First Grand Principal of the Supreme Grand

Royal Arch Chapter of New Zealand took place in Palmerston North on the 18th February, when, in the

presence of approximately 180 Companions, including 7 Past First Grand Principals and 27 Past and Present

Grand Officers, M.E. Comp. His Excellency Sir Cyril Newall very ably conducted the Installation. He was

supported by the three Sitting Principals, while V.E. Comp. L. N. Ritchie, P.G.D.C., and V.E. Comp. S. H.

Snell, G.D.C., acted as Grand Directors of Ceremonies, V.E. Comp. S. H. Crump, P.G.O., as Grand Organist

and V.E. Comps. H. A. Bayley, J. W. Gibson and E. R. B. Hothen assumed the duties of Grand Sojourners.

Grand Chapter was opened in ample form after which the out-going First Grand Principal addressed Grand

Chapter as follows:—

Companions All: As you are aware, it is the usual custom for your out-going First Grand Principal to address

you but to-night my remarks will be brief.

It is first of all my privilege to welcome each of you to this Convocation of Grand Chapter and to express

pleasure at seeing so many from outside the District. Many of you I know must have come here at great

inconvenience to yourselves.

It is with very much regret I have to report that during the year the Grand Chapters of England and Canada

have suffered a severe loss by the death of M.E. Comp. H.R.H. the Duke of Kent and M.E. Comp. John M.

Empey, their First Grand Principals. I wish you to know that letters of sympathy on behalf of Grand Chapter

have been sent and acknowledged and I would ask you to be upstanding for a few moments in tribute to their

memory.

It is also with regret I have to advise you that two of our active Grand Officers, V.E. Comps. R. T.

Tudehope, G.D.C., and T. Gracie, G. Superintendents of Works, died during the year as well as six Past

Grand Officers, and particulars of their service will be published in the Report of Supreme Committee.

Besides these, six of our Companions have made the supreme sacrifice for King and Country. They are V.E.

Comp. J. M. Allen, of Piako Chapter; Comps. G. M. Tosh. of Timaru Chapter; S. M. Kerr, of Ruapehu

Chapter; G. Rushton, of Akarana Chapter; J. J. V. Gordon, of Bay of Islands Chapter, and John Earle, of

Waitomo Chapter. Companions. I feel it would be your wish that we again be upstanding as a tribute to their

memory.

It is very pleasing to report that despite the prevailing conditions the Royal Craft continues to make progress

and that for the sixth year in succession we show a gain in membership—this year of 56.

During the year Auckland Provincial Chapter, No. 0. Wairarapa Chapter. No. 10, and Victory Chapter. No.

12, have celebrated their Jubilee, and to-night Manawatu Chapter. No. 11, is doing likewise. It has been my

privilege to be present at all of these meetings and all the Chapters are going from strength to strength using

the past as an inspiration to the future.

I regret that my official duties have not enabled me to visit as many of the Districts and Chapters as I would

have liked, hut I have been able to pay official visits to the Auckland. Wellington. Nelson and Marlborough,

Canterbury. Otago. and Southland Districts, while I am greatly indebted to my Pro Grand Z.. M.E. Comp.

Sandford for assisting me in paying visits to other parts of the territory.

Notwithstanding the fact that I am relinquishing the office of First Grand Principal I hope that at some time

in the future I will be able to meet the Companions in those districts which I have been unable to visit during

the past year. Here may I thank all those responsible for the arrangements made for my various official visits

and for the unfailing support and assistance given me; both in Wellington and in the districts I have been able

to visit, nothing more could have been done to smooth my path.

I was able to attend a meeting of Supreme Committee during the year and would like to give you my

assurance that they gave very careful consideration to the various matters brought before them.

And now, Companions, it has been for me a year of inspiration and education which has enabled me to make

some advance in Royal Arch Freemasonry and thus lessen the gap between the high and honourable position

in which you have done me the great honour of placing me and my Masonic qualifications—for this I thank

you all from the depths of my heart and for your help and understanding.

I would now ask you to cast your mind back for a few moments to a year ago to-day—the 18th February,

1942—and to contrast the world situation with the miraculous change that we now find. It needs no words of

mine to bring that picture more clearly before you, but let us all remember that we still have a long hard road

to travel before, with the help of God, we can reach our destination —final victory.

It is the duty of all—and more particularly members of the Royal Craft—to ensure that there is no falling off

in our contribution to the common war effort.

And finally, may I assure you that my interest in Royal Arch Masonry in this fair Dominion will not cease

with my vacation of this high office, but I hope that I may in the future be permitted to assist in working with

you for the high ideals for which our Institution stands.

Companions all, I sincerely thank you.

After the Warrant of Election of the First Grand Principal had been read, M.E. Comp. Sandford was admitted

to Grand Chapter, supported by the usual retinue, and after presentation by the Grand Director of

Ceremonies was addressed by the First Grand Principal, who also delivered the Charge and Obligation, after

which he was duly invested and enthroned for the ensuing year.

M.E. Comp. W. Miller. G.J., recited the several prayers and following the Trumpet Call and Proclamation.

M.E. Comp. Sandford was accorded Grand Honours due to his high and exalted rank.

M.E. Comp. G. S. Gordon. P.G.Z.. then invested M.E. Comp. R. W. McVilly and R.E. Comps. W. W.

Thomson, W. A. Waters and W. J. Girling as Grand Superintendents of their respective Districts, while M.E.

Comp. E. Lane invested the Executive Officers and M.E. Comp. G. Russell the other Grand Officers who

were present.

M.E. Comp. Sandford's speech from the throne was as follows:-

"Companions,—This evening marks the end of one year in the work of the Grand Chapter of New Zealand

and the opening of another. The international air is still filled with the clouds of war and the noise of battle,

but there is a vastly different note being sounded on every hand. Last year our Most Excellent First Grand

Principal, as he assumed office, told us in clear tones, of the dangers to which we were exposed, but to-day

the forces of oppression and tyranny are being remorselessly thrust back upon themselves, and soon, we

hope, the oppressed peoples will be freed from the domination of despotism. As I face this new task I wish

first of all to thank the Companions of the Ruapehu District for the honour they have conferred on me in

nominating me for this distinguished position and to the members of Grand Chapter present this evening in

confirming the selection. In all humility and earnestness I accept the responsibility that is joined with the

honour, looking to God for guidance and inspiration for the task.

"The difficulties and restrictions placed upon us need not dismay us, but rather they call for greater zeal and

effort to overcome them, and I am sure the new officers of Grand Chapter will use their utmost endeavour

worthily to uphold the highest traditions of our beloved Order.

"The greatest issue before us all is the maintenance of Freedom, and this has ever called for sacrifice from all

who would Freedom uphold. Rivers of precious blood have been and are being shed in Freedom's cause.

"The word Freedom is capable of many meanings, but if we are to work for the betterment of mankind and

the prevention of a repetition of such a state of affairs as exists to-day, we must clearly understand what true

freedom means.

"I am afraid the word means to most of us that we should be free to please ourselves, or to do what we like,

and often enough it means to do nothing at all. Life carries with it much greater responsibilities than that.

One writer states that 'service is the ground rent we pay for the right to a place on the earth.' We say, 'The

Volume of the Sacred Law teaches us our duty to God, our neighbour and ourselves.' I think we all agree that

the state of the world to-day is largely due to neglect of the first two of these duties. We state the greatest

truth when we say we have a duty to God, for we are His creation, His children, and this relationship gives us

a much higher status than any earthly power.

"The Scottish Covenanters claimed their right to worship God carried with it the liberty of all men. If I claim

freedom because I am a child of God and seek to obey Him, then I must recognise that my fellow men have

the same right, for they are His children, too, and that sets our duty in its right order—God, our neighbour

and ourselves. The question is, can we as a nation rise to attempt the fulfilment of this three-fold duty? You

will remember that the Children of Israel, when they were released from their Egyptian bondage, did not

appreciate their freedom because it called for sacrifice in the wilderness, and their lament, under these

conditions was, as the Holy Book tells us, for 'the fish and the cucumbers, the melons and the leeks, the

onions, and the garlic of Egypt.'

"The price for freedom seemed too high, they preferred bondage and material goods.

"Again, at the building of the Second Temple under Zerubabel, freedom was granted to those who wished to

return to Jerusalem for that purpose, but how few wanted freedom, and history records how many were

content to remain as captives, because in spirit they had ceased to be free. Remember, he is only half captive

whose hands are bound if his spirit is free, but he whose hands are free, when in actual fact his spirit is

bound, is a captive indeed.

"We cry out for the return of the freedom of pre-war days, but to-day's conditions are a challenge to us all to

build our personal, community and national interests on a higher plane, to build for permanence. If we do not

recognise the sovereignty of God in all the affairs of our life, we are predoomed to failure in the highest

things of life, but to recognise Him is to win the freedom that will make all men free. It is our privilege to

live in two worlds, for we have a body made for this world and material life, and a soul made for the spiritual

life, and the truth is, that the spiritual life is essential and the material needs secondary. 'Seek first the

Kingdom of God and His righteousness, and all these other things (food and raiment) will be added.'

"To be satisfied with conditions as they were before the war will bring no security for the future. It is in the

field of self-satisfaction that the seeds of war flourish. It seems to me that the greatest good of our Royal

Craft, and indeed of the whole world, is bound up in the recognition of the responsibilities and possibilities

of life.

"May we, therefore, Companions, make a diligent study of these mighty subjects, that, when the time comes

for the re-establishment of peace, we may have a clear understanding of what is required to safeguard the

permanent freedom and peace of all nations and people, and thus create a field of service for our Royal Craft,

where we can work for the uplift of our fellow men, to the Honour and Glory of the Most High."

Greetings were tendered on behalf of Sister Grand Chapters, after which M.E. Comp. R. W. McVilly. on

behalf of the Companions of the Wellington District, presented a handsome Past First Grand Principal's set

of regalia to the out-going First Grand Principal as follows:—

"M.E. Comp. Sir Cyril Newall: As you have duly installed your successor into the office of First Grand

Principal I have been deputed by the Companions of the Wellington District to request you to honour them

by accepting this suit of Past First Grand Principal's regalia suitably inscribed, with which I am privileged

now to clothe you. I am also desired to assure you in all sincerity that this gift is accompanied by the respect

and warm regard of all the Companions in the district and I am assured that a similar remark applies to those

Companions who have been privileged to meet you in other districts in New Zealand. I want, On behalf of

the Companions, to express our appreciation of the services you have rendered to the Royal Craft and we are

fully conscious in that connection of the sacrifices you have been called upon to make having regard to the

very heavy responsibilities and many calls made upon your valuable time as a result of the prevailing war

conditions. We hope that you may long be spared to wear this regalia and that the remaining part of your

sojourn among us will be happy for you and your family and when in the course of time you return to your

home in England, the heart of the Empire, we trust that you will sometimes spare a kindly thought for your

Companions in this Dominion."

M.E. Comp. H.E. Sir Cyril Newall, in a few well-chosen words, suitably acknowledged the presentation.

Grand Chapter was then closed in ample form.

The proceedings of the banquet were of an exceptionally high standard and after the Loyal Toast M.E.

Comp. Sir Cyril Newall, P.G.Z.. proposed the toast of the First Grand Principal, while M.E. Comp. W. H.

Sandford, in a thoughtful speech proposed the toast of Our Companions on Active Service.

The toast of Manawatu Chapter, No. 11, which was celebrating its Jubilee, was in the hands of R.E. Comp.

A. B. Croker, G.Reg., while the Grand Supt. of the Taranaki District. R.E. Comp. W. W. Thomson handled

the toast of the Ruapehu District.

The feature of the evening was a very fine address given by M.E. Comp. A. J. Graham, P.G.Z., the senior

member of Manawatu Chapter, who traced the history of the chapter and the district from its inception up to

the present day.

———————

SONNET.

–⸱––÷––÷––⸱–

The psalmist and poet are not always without honour in their own domain, though all too frequently their

efforts are not appreciated by men of lesser vision.

There came to light recently a sonnet which is a gem of purest ray serene. Written by a nineteen-year-old

youth serving in the Royal Canadian Air Force, killed in action 11th December, 1941, he will not have lived

in vain, for his words will long ring out, strong and true, to inspire men with their exquisite beauty.

It is difficult for those of us who are tied to earth and prosaic pursuits to envision the spiritual heights to

which those venturesome souls, whose field is in the heavens, aspire. There, far above mundane things, they

are uplifted to exaltation; thoughts surge through their consciousness which are denied to those of lesser clay.

One can, perhaps, picture this youth, product of a Christian home, soaring in his powerful machine to

sublime heights of space into a realm, where, uplifted to ecstasy the muse sought him and he gave expression

to his innermost thoughts in words.

Proud must be the parents of such a lad, and grateful we that he has lived:

HIGH FLIGHT.

"Oh. I have slipped the surly bonds of earth,

And danced the skies on laughter-silvered wings;

Sunward I've climbed and joined the tumbling mirth

Of sun-split clouds—and done a hundred things

You have not dreamed of—wheeled and soared and swung

High in the sun-lit silence. Hov'ring there,

I've chased the shouting wind along, and flung

My eager craft through footless halls of air.

Up, up the long, delirious, burning blue

I've topped the wind-swept heights with easy grace.

Where never lark, or even eagle flew;

And, while with silent, lifting mind I've trod,

The high untrespassed sanctity of space,

Put out my hand, and touched the face of God. "

—"Masonic Craftsman" (Boston).

———————

LODGE AUCKLAND, No. 87. JUBILEE.

–⸱––÷––÷––⸱–

The Jubilee of Lodge Auckland, No. 87, was celebrated on Tuesday. 23rd February. A very large and

representative gathering of Masters and brethren assembled in the temple to do honour to the Lodge.

The Lodge was founded on 28th February, 1893, its first Master being Edward Sewell (later P.G.D.).

Excepting meetings connected with Grand Lodge, this Jubilee meeting was one of the largest Masonic

gatherings ever held in Auckland. All except two of the City Lodges of the N.Z. Constitution and Lodges of

the sister Constitutions were represented. Country Lodges as far afield as Rotorua, Waihi and Kumeu, were

represented.

The G.D. of C. announced the Prov.G.M., M.W. Bro. O. Nicholson, P.G.M., who entered with a large

following of Grand Lodge officers, past and present.

After he was honoured in the customary manner the gavel was presented to the Prov.G.M.. who, with fitting

remarks, returned it to the W.M.

After the singing of an appropriate hymn the W.M. delivered an address of welcome:

"It is indeed a very great pleasure to have this opportunity of extending to each and everyone of you, on

behalf of my brethren, a very warm welcome to the Jubilee meeting of Lodge Auckland.

"We feel, and we have no doubt you will agree with us, that to have attained the age of 50 years is a great

achievement and we are proud of the fact that for the whole of that period we have been one of the foremost

Lodges in the Dominion; we are proud, too, of the fact that, in spite of the wars and depressions which have

been experienced during that time, the solid foundations laid by those worthy brethren who formed this

Lodge in 1893 have remained firm and unshaken.

"To those foundation members, whose names are inscribed upon our charter, we recognise a debt that can

never be fully repaid, but which we can endeavour to offset by carrying on the torch which has, through the

years, been handed down to us; by maintaining that high standard of ritualistic achievement which they set in

the early years, and by continuing to spread the light of true Freemasonry.

"We are aware that our foundation members have left us a priceless treasure in the enormous number of

opportunities which arise of influencing the world for good; of encouraging men to think of and act towards

other men as brothers.

"It is our fervent hope that this Lodge will continue to prosper so that we may forever be a living and

growing force, ever strengthening and acquiring increasing vigour so that we may continue to assist in

spreading the principles and tenets of true Freemasonry throughout as much of the world as may come within

our sphere. educating men in their mental and moral character and so through them bringing its precepts to

bear in their own home and amongst others who are not Freemasons.

"It is these duties as well as those many others, which all Freemasons have pledged themselves to observe,

that we, with the assistance of the G.A.O.T.U.. will sincerely endeavour to perform.

"And so. Brethren, we of this Lodge who are assembled here to mark the fiftieth year of our Lodge, rejoice

in the opportunity of extending a welcome to brethren of all other Lodges, as we feel that you, too, like

ourselves, have come to pay tribute to those worthy brethren who founded Lodge Auckland.

"Of those foundation members we can but say 'To live in the hearts of those you leave behind is not to die.'

"Brethren, you are indeed very, very welcome, and I trust that your evening will be happily and pleasantly

spent"

Before retiring from the Lodge, M.W. Bro. O. Nicholson. P.G.M.. Prov.G.M., complimented the Lodge on

having reached its fiftieth year and conveyed the wishes of G.L. for a prosperous future. He thanked the

W.M. for the able manner in which he presented his address of welcome.

Before the meeting. a well set up souvenir programme, which incorporated a historical review of the Lodge

together with photographs of all the Past Masters and containing other interesting information concerning the

Lodge, was issued to all present.

A prayer of Intercession and the singing of the hymn, "Remember, Lord, New Zealand's sons to-night,"

closed the proceedings in the temple.

M.W. Bro. Oliver Nicholson. P.G.M., Prov.G.M., in proposing the toast to "Lodge Auckland, No. 87,"

recalled many incidents of interest and interspersed his speech with his usual touch of humour, a feature

which Auckland brethren always appreciate in addresses by our Prov.G.M. The reply to the toast was given

by W. Bro. Geo. Tutt, whose membership dates back to 1896.

The whole proceedings were worthy of the great occasion that they marked and Lodge Auckland is to be

congratulated upon attaining its Jubilee.

———————

V.W. BRO. REGINALD J. FOSS. P.G.D.C.

–⸱––÷––÷––⸱–

At, the March meeting of Lodge Horowhenua

opportunity was taken to present a Patent of Office

in favour of V.W. Bro. R. J. Foss, on whom Grand

Lodge has been pleased to confer the rank of

P.G.D.C.

W. Bro. Simms, W.M., in making the presentation,

said that he had been deputed by the Provincial

Grand Master of the District to act as his deputy

and to convey his heartiest congratulations to V.W.

Bro. Foss—a duty which he undertook with the

greatest pleasure. In doing so W. Bro. Simms

referred to the long and meritorious service to

Masonry given by our esteemed Brother, who is a

Past Master of 34 years' standing and who has

throughout maintained the keenest interest in all

branches of Freemasonry —inclusive of the

Secretaryship of Lodge Horowhenua for 20

years—a service to the Craft of which the higher

rank was a well-earned official recognition.

V.W. Bro. Foss was the recipient of

congratulations from all ranks.

———————

REVIEW OF PROCEEDINGS OF FOREIGN GRAND LODGES.

–⸱––÷––÷––⸱–

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

————

MAINE-1942.

206 Lodges. 34.496 members, a loss of 169.

123rd Annual Communication held at Portland 5th, 6th and 7th May, M.W. Bro. Harold H. Murchie, G.M.,

presiding. All 10 of the living P.G.Ms. and 30 of the other Permanent Members (P.G.Ws.) were present.

Visitors were present from four other United States and one Canadian Jurisdiction.

In his address the G.M. said that the percentage of applications for membership rejected during the year was

14.9% as compared with a five-year average of 14.1%. He also supplied as one of the appendices to his

address a copy of the address by M.W. Bro. Melvin M. Johnson. P.G.M. of Massachusetts to the

Conferences of American Grand Masters entitled "Do Nazism, Fascism and Communism present a danger

that American Freemasonry should meet and ii so how?" from which we quote the following paragraph:

"Freemasonry has but one dogma, monotheism; and it does not attempt a definition of the Supreme Being. It

cannot do so because that which is finite cannot measure, define or even comprehend that which is infinite

although it may dimly envision some of its attributes. Based upon the worship of God, we teach the love of

our fellowmen, both being unchangeable essentials of civilisation. The two Great Commandments always

have been and ever will be immutable as that two and two are four or that the human body must ultimately

die. They are basic principles of this fraternity of ours. Inasmuch as the further tenets which we teach in the

development of our moral philosophy logically flow from these principles, we have nothing in the teachings

of Freemasonry which calls for a change."

Two Special Communications were held to dedicate Masonic Temples.

Veterans' medals were presented to 105 fifty-year brethren.

The sum of 22,965 dollars was disbursed by the Trustees of the Charity Fund in assisting 258 persons, in

addition to which Lodges gave 14,351 dollars from their own funds.

The Report of Correspondence includes an able summary of New Zealand-1940.

Grand Master: M.W. Bro. Benjamin L. Hadley, Bar Harbor.

Grand Secretary: R.W. Bro. Conyers E. Leach, Portland.

Grand Representative of N.Z.: R.W. Bro. John J. Marr, P.G.W., Island Falls.

Grand Representative at N.Z.: R.W. Bro. Ralph S. Chadwick, P.Prov.G.M.. Dannevirke.

—————

ALBERTA-1942.

151 Lodges, 10.712 members, a loss of 22.

37th Annual Communication held at Edmonton 10th and 11th July, M.W. Bro. George F. Ellis, G.M..

presiding. Thirteen P.G.Ms. were present.

The Grand Master called on M.W. Bro. John Martland, P.G.M., to take charge of the Flag Ceremony and

explain the procedure. M.W. Bro. Martland stated that the standards represented the ten flags of the Empire:

England, Ireland, Scotland. Wales. Canada, Nova Scotia, Australia, New Zealand. South Africa and India, in

that order, with the Union; Jack at the head for the Empire as a whole, making eleven flags in the procession.

The standard bearers assembled across the lodge room at the altar with the Union Jack in the centre and

proceeded in procession around the lodge room, headed by the Union Jack and succeeded by the flags in the

order mentioned. Each in turn, on reaching the altar, paused and saluted the Lieutenant-Governor, and then

proceeded in procession to the accompaniment of the music of the National Anthem appropriate to the

country which had just saluted. When all had saluted, the Union Jack was stationed at the altar and the

brethren united in saluting the Flag of Empire, singing "Rule Britannia," which closed the ceremony.

A meeting of leading members of the four Grand Lodges of the Western Provinces was held at Banff on 26th

and 27th September. 1941.

The sum of 20.300 dollars was remitted to the G.L. of England from the G.M.'s War Defence Fund. The

Board of Benevolence disbursed 8,699 dollars, the grants varying from 158 to 450 dollars.

At a banquet held the first evening. M.W. Bro. C. P. Seeley, G.M. of Saskatchewan, delivered an outstanding

address in reply to the toasts of "Our Sister Grand Lodges."

Grand Master: M.W. Bro. F. P. Galbraith, Red Deer.

Grand Secretary : M.W. Bro. J. H. W. S. Kemmis, P.G.M., Calgary.

Grand Representative of N.Z.: W. Bro. Colin Allan, Edmonston.

Grand Representative at N.Z.: R.W. Bro. R. W. Stiles. P.D.G.M.. Nelson.

—————

IDAHO-1942.

81 Lodges, 8,947 members, a loss of 7.

76th Annual Communication held at Payette 15th and 16th September, W.M. Bro. Wm. D. Farnham, G.M.,

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

In responding to a welcome to the Grand Representatives on behalf of all Representatives present W. Bro.

Marcus J. Ware said: "As a member—in common with the rest of you—of the English-speaking race I am

able to speak up for the sister Grand Lodges in England, Scotland. Ireland and the Dominions beyond the

seas. And those countries are united with you in one resolve to establish a world in which the principles of

Freemasonry should long endure. It is only natural we should be united in this. But when we turn to our

brothers in South America and find them united with us, though of a different race and culture; joined with

us to overwhelm our enemies once and for all, we may feel great satisfaction in brotherhood.

"And I hope, and I wish to assure you, that each one of the Grand Representatives here to-day, and even

those missing, realise that symbolically we are spiritually one brotherhood and, to convey to those Grand

Bodies the gratitude, the encouragement, and the spirit of Freemasonry from this Grand Lodge."

Ten brethren were elected by their various Lodges to Honorary Fifty Year Membership and presented with

the regular 50-year buttons.

The sum of 7,974 dollars was disbursed in relief of "Indigent Masons, their Widows and Orphans."

The Reviews are very limited in space but New Zealand, 1940 and 1941, were given more than a fair share.

The final paragraph reads: "The Installation with blare of trumpets and full procession must be an imposing

ceremony."

Grand Master: M.W. Bro. Lee Carlock, St. Marie.

Grand Secretary: M.W. Bro. Clyde I. Rush, P.G.M., Boise.

Grand Representative of N.Z.: M.W. Bro. Byron S. Defenlach, P.G.M., Lewiston.

Grand Representative at N.Z.: R.W. Bro. Dr. E. Dacre Dunn, P.Prov.G.M.. Westport.

————

MISSOURI-1942.

620 Lodges, 85,422 members, a loss of 192.

122nd Annual Communication held at St. Louis, 29th September, M.W. Bro. Harris C. Johnston, G.M.,

presiding. Fifteen P.G.Ms. were present.

124 Fifty Year Buttons were presented.

There were 101 men, 154 women, 40 boys and 34 girls in the Masonic Home. 479 patients were treated in

the Hospital, the daily average being 69, and out-patients' visits totalled 19,610. The total cost was 213,879

dollars.

One of the distinguished visitors referred to his pleasure in seeing a Democratic Senator (M.W. Bro. Harry S.

Truman. P.G.M.) and the Republican Governor of the State (the newly elected G.M.) on the same platform.

At a patriotic meeting sponsored by G.L., and held the evening prior to the Communication, Lt.-Gen. Brehon

B. Somervell, Chief of the Services of Supply of the U.S. War Department, delivered a very interesting

address on "Winning the War" which on the motion of Senator Harry S. Truman was printed in the Record of

the U.S. Senate, and from there was copied into the Proceedings of G.L. M.W. Bro. Ray V. Denslow's

"Masonic World" is full of interest, among his items being the "Story of Freemasonry in Alaska," four pages

devoted to "Masons in the News" and "The Last Days of the G.L. of Vienna."

Grand Master: M.W. Bro. Forrest C. Donnell, Jefferson City.

Grand Secretary : R.W. Bro. Dr. Arthur Mather, St. Louis.

Grand Representative of N.Z.: W. Bro. J. Fred Park. West Plains.

Grand Representative at N.Z.: R.W. Bro. C. A. Eckford, P.Prov.G.M., Blenheim.

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

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

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

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

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

best interests of the Craft.

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

ROBERT BURNS—POET AND CRAFTSMAN.

–⸱––÷––÷––⸱–

Sir.—I suppose that some Lodges possessing a Scottish flavour did not forget that 25th January was our late

brother poet's birthday and that they held a celebration of the event. We of Lodge Taranaki did so. Bro.

Henson, of the local pipe band, piped in the haggis; W. Bro. McCormick declaimed the Ode. and Bro. Burns.

lately of Lodge Civic. of Christchurch, delivered an oration to "The Immortal Memory." It was a most

interesting evening. Bro. Burns's address set me athinking.

I think, Sir. that, in these days, we Freemasons might well give a thought or two to Burns's connection with

Freemasonry. That the message which he proclaimed was diametrically opposed to the national ideals of the

present totalitarian states leaps instantly to the senses.

Any system of government or of ideals governing or directing the lives of men and women must be judged

good or bad according as it sounds in the happiness and well-being or the contrary of all the people. And has

there not been anguish enough, terror enough, unhappiness enough, sadness enough among the peoples of

Europe since 1939 for the pronouncement that totalitarian ideals are fundamentally wrong and unnatural?

In totalitarian states, the subjugation of the individual man and woman is complete. It is argued that it is

obedience to an abstraction—to an ideal state that is aimed at, forgetting that that obedience can be obtained

only by obedience to flesh and blood officers of that state : that such an obedience demands the absence of

free-will in men and women born with wills and desires to exercise them: that the destruction of those wills

require the maintenance of systems beside which our police systems are pale imitations. It is obvious that the

notion of elevating a state so that it enjoys abject obedience from all its citizens is to grant to it a godhead

and the powers of a God. Against that notion the words of the V.S.L. as bearing upon the point are. "Thou

shalt have no other Gods before Me." There is no room for doubt that, in totalitarian states, God has been

unseated from His High and Holy throne. There is in them no room for the operation of "that still small voice

of conscience which is the Voice of God.” Men obeying the dictates of a totalitarian regime are freed from

the annoying inhibitions and commands of "One who sitteth in the Heavens." They need obey only those

directions which emanate from men no better than themselves, for, in truth, no mere abstraction can give

directions for living. The logical pursuit of this line of reasoning shows up the unnatural grounds for the

structures which have built upon the idea of a worship of an abstract state and, as we men realise our own

deficiencies, we realise how systems built on such sandy bases cannot and will not stand.

Against the ideals to which I have referred, Burns declared with a voice that has been heard the world over

that "A man's a man for a' that"—not a worm or an automaton but a grown human clothed with senses and

desires. Burns trenchantly upheld the value of liberty "that raises man aboon the brute and maks him ken

himsel', man.” There could be no purer devotion to God than that given in the picture of a cottar's Saturday

evening's family worship. And when Burns sent a poetic letter to a young man starting out on life, he pointed

out that to revere the Creator was the reasonable duty of every creature.

Much is written about Burns's artistry with words and his understanding of the passions which surge through

men and women hut too little is made of his teachings along the lines that I have indicated. Vastly more

about them could be written.

Whence did he derive these notions? Largely, no doubt, from his father; but I am satisfied that we

Freemasons are entitled to think that much of the urge directing his muse came from our institution. I put it

this way: Freemasonry gave him a definite lead along lines already made in his heart and his poetic gifts

enabled him to express these sentiments. He met in the Lodges such Lords as Glencairn and Monboddo and

such humble citizens as Willie Creech. He tasted of the happiness which ensued when high and low meet on

the level on the basis of liberty "that mak's high and low gude friends, man."

The study of this aspect of Burns's contribution is a fascinating one and is undeniably true that it fascinated

the Scots people and that Burns gave them a conceit of themselves that had a momentous effect upon the

social history of Scotland. That little rag-end of England became the cradle of that Liberalism that, in the

time of Mr. W. E. Gladstone, captured the British Empire.

Sir, a draft of the socio-political ideals of our Brother Burns, as affected by his contact with Freemasonry,

might well be a healthful; antidote to many nasty nostrums which have been brought out to crucify

humanity.—Yours fraternally, L. A. TAYLOR.

———————

MASONRY'S PART IN THIS WAR.

–⸱––÷––÷––⸱–

Note: During the session of the Grand Lodge of Missouri, a patriotic meeting was held the

evening of 28th September, 1942, the principal speaker being Lieut. Gen. Brehon B. Somervell,

Commanding General, Services of Supply of the Army. Following is the closing part of his fine

address.

————

I assure you that your Army and Navy do have long-range plans. We are moving as fast as it is wise to move

and in the right direction. We have the facts. We know what materials are on hand, how many trained men

are ready, where we are strongest and where our enemies are weakest. That's information you can't pick up in

the powder room or at the country club or at the soda fountain. All we ask is this: trust us to do what is best

in the light of the information--the secret information—we possess.

Remember, too, that your Army and your Navy are as anxious to beat the Nazis and the Japs as you are.

Perhaps more so! That's our job, and I give you the word of a soldier that with your all-out backing we'll do

it as quickly as humanly possible and we'll do it thoroughly.

My plea to you to-night is this: Let's get together, let's stay together, let's labour together, suffer together, win

together. Only then will Freedom have a chance to live on earth.

But it is not necessary to talk about freedom to an audience composed largely of Masons. The term

Freemasonry is fully expressive. It indicates that centuries ago the artisans of the Craft became restless under

the yoke of servitude and declared themselves free of their masters, free to go and come, free to ply their art

in such manner as to bring the greatest benefit to all of mankind.

Freemasonry prospered. The workers from other trades sought to join ranks. Records show that as early as

the 14th century there were lodges and lodge meetings.

The colonists brought to America the age-old principles of freedom as exemplified in Masonic charters.

Grand Lodges were established in the original thirteen states. Freemasonry followed the pioneers into

Kentucky, Illinois, Missouri and on to the far West. The first Masonic convention was held in St. Louis on

28th February, 1821. The Grand Lodge followed the next year and antedates Missouri statehood.

To-day, in the ranks of our armed forces, there are many of the Order. They need no shot in the arm to realise

that those prized elements of life, liberty and the pursuit of happiness are in danger of extinction.

No wonder Hitler hates you! In his warped and evil mind there are four great hates.

He hates the Christian Church in all its denominations, Catholic and Protestant. He hates the Jews. He hates

Democracy. Above all, he hates you.

He hates you because you are decent. He hates you because your roots stem back to associations of free men

who cast off the shackles of slavery. He hates you because he knows that you stand as a solid bulwark, a

world-wide, God-fearing brotherhood opposed to oppression and cruelty and viciousness.

He hates you because he fears you. He fears you because he knows, deep in his craven heart, that your

banner blazoned with the Cross of Christianity and his black banner with its crooked infidel cross cannot

both fly in the same world at the same time. And he knows that your flag still will flutter in the free air when

his is only a terrible dark memory.

My time grows short. But I still have a moment to report to you on your Army—the Army that is made up of

your fathers and brothers, your husbands and sons. Your soldier to-day is the finest fighting man in history.

Mentally and physically he's a better man than our soldiers were in 1917. His skill is superior, his equipment

is finer, his markmanship is just as true, his courage and spirit are exactly what they always have been-100

per cent.

Get behind him in every home and every shop and office in America. Give him the backing he must have if

he's to win. Do not be satisfied until our victorious troops have stormed the gates of Berlin and Tokyo, and

don't be satisfied even then. Don't be satisfied until the Nazis and the Japs and all the evil they stand for have

been utterly and forever destroyed!

It will be a long pull, but back up your fighting men at home and they'll do that job for you. They'll do it

thoroughly. They'll not quit till it's done. —"The New Age."

———————

FREEMASONRY THROUGH JAPANESE EYES.

–⸱––÷––÷––⸱–

A correspondent, who was American Vice-Consul at Kobe before the outbreak of war in the Far East, has

sent to the "New Age- the following translation of an article published on 4th October, 1941, in the Japanese

paper: "Osake Mainichi." of Osaka, under the typically Oriental headlines : "Temple of Mystery on Road to

Destruction" and "Freemasonry Secret Society of Kobe is Breathing Feebly."

The quaint misconception of our mysteries and our aims which these lines reveal would cause many a smile

at their ignorance were not the present situation, of which they were the forerunner, so tragic:—

"The Kobe Masonic Club, overwhelmed by the strong influence of the Axis, is on the verge of destruction.

and behind the tightly closed doors of the unknown world it is fighting for its own existence—how

desperately it is struggling nobody knows. This club has been in existence in Kobe for more than three score

and ten years, apparently as the Japan branch of Freemasonry, a secret society of Judea which has been

picturing a phantasma of a mysterious world.

"The mysterious Lodges of Freemasonry are at present found in Japan in Kobe, Yokohama, Tokyo and Keijo

(Chosen). The Corinthian Hall in Kobe was built at 48, Nakayamate-dori 2-chome in the third year of the

Meiji Era (1870). immediately after the opening of the Hyogo port. The Kobe Masonic Club came into

existence in strict privacy. The club is made up of a number of groups, namely: Rising Sun Lodge, Albion

Far East, Torri Lodge, and Lodge Hyogo and Osaka (Scottish). Most of the leading residents of Kobe and

Osaka who came from England, America, France, Switzerland and Denmark secretly affiliated themselves

with the club, and at one time it had a membership of as many as 150. Owing to the outbreak of the Second

Great War and the freezing of assets, however, so many members withdrew from the membership that at

present there are on the list of the members only some twenty names.

" . . . Members assemble at each Lodge on a fixed day once a month. They enter a room upstairs called the

'Palace' at eight o'clock in the evening and, closing doors and windows tightly, sit on chairs around a table,

over which hangs a curtain with a mark of the Compass and a ruler dyed on it—both symbols of the

stonemason originating in England, the Mother Country of Freemasonry. . . Members who belong to one of

the thirty-three classes put on strange costumes of their own class and proceed to a topic of conversation

resembling the ceremony of worship to Jehovah. While the conversation is going on the Master Mason takes

the Chair and the members affect a theatrical voice and tone, 'In order to cure tiredness from a day's

work,' said one of the members,'we like to indulge in fairytales of dreamland. Such nonsensical

ceremonies and. chats serve to keep up our spirits."

"Awed, however, by official Japanese pressure, the Kobe Masonic Club has never dabbled in political

movements tinted with the thought of Freemasonry, the principal object of which is to bring about a world

revolution. There are Jews among the members and, in the meetings, they seek for opportunities to make

money and use the club as a means of expanding their business. The secret activity of the Masonic Club,

which has produced the prosperity of foreign firms in Kobe, cannot pass unnoticed, it is said."

What an indictment of Freemasonry and what contradictions there are throughout! But despite the obvious

bias, the truth can be read between the lines, that our brethren acted with correctness in their dealings and

strict avoidance of political activities, since the charge against them so naively made would seem to be only

of indulgence "in fairy tales of dreamland" and "nonsensical ceremonies and chats" "to keep up their

spirits." —"The Freemasons' Chronicle.

———————

THE WISDOM. STRENGTH AND BEAUTY OF FAITH, HOPE AND CHARITY.

–⸱––÷––÷––⸱–

By W. Bro. W. T. Surman.

————

Read in United Masters Lodge, No. 167 (Research) on 25th February, 1943.

————

The significance of numbers in Masonry is a most absorbing study. For some time past I have been engaged

in research on these lines, especially in respect to the figure "three." Groups of three are found continuously

through Masonry, in the foundation, organisation and working. These are particularly impressive in the

statement of the principles and tenets of the Order. Thus we have three Craft degrees, three to make a Lodge,

three principal officers, and so on through the foundation and organisation. All the way through the first

three degrees, and indeed in the higher degrees also, these groups continue in Working Tools, lesser lights,

greater lights, steps, knocks. jewels, ornaments, but most striking do we find the groups of words, expressive

of Masonic principles and teachings. These are too numerous to state here, but a few will illustrate my

meaning. One of the first groups ever stated by a Mason is "hele, conceal and never reveal." From this we go

on to "Wisdom, Strength and Beauty," "To God, to your Neighbour and to Yourself," "Secrecy, Fidelity and

Obedience," "Truth. Honour, and Virtue," "Just, Perfect and Regular," "Brotherly Love, Relief and Truth.-

These can be multiplied manyfold, but I fear no contradiction in stating that "Faith. Hope and Charity" takes

first place.

A very superficial study of our ritual makes it impossible to believe that this grouping of three was entirely

unpremediated. Either the early brethren, who were responsible for the compilation of our ritual as we know

it to-day, purposely made use of three at every opportunity, or the idea of the use of the sacred number was

so ingrained into their masonry that they automatically followed the custom of their forefathers.

It is not my intention in this address to argue this point, but I think you will agree with me that the origin of

the use of three was probably the Trinity. In view of the fact that early English Masonry was undoubtedly

Christian, some would argue that this use of three had its origin in the Christian Trinity. The Trinity, or the

use of the three Attributes of God, is so ancient, however, that it seems quite reasonable to suggest that the

influences of these ancient religions has been passed down through the ages until we find it to-day, so

strongly influencing the very foundation, structure and working of our modern Masonry. Now that our

Masonry has become so Universal, admitting worthy men of all creeds and religions, perhaps one would like

to be persuaded of the more ancient origin. On the other hand, others would object to the suggestion that the

very foundations of our Masonry come from idol worshippers. Let me, however, point out a common

misconception. The ancients, who raised images of stone, did not worship the actual inanimate figures. They

used them as visible representatives of unseen spiritual forces, generally, as characteristics attributed to the

Great Supreme.

The three great pillars very decidedly symbolise in Masonry the Eternal Trinity. They symbolise the three,

attributes of that Great Luminary the Sun, which in itself is the symbol of the Almighty Power we term the

Creator —the Great Architect.

The Sun:—

by its light is the emblem of Divine Wisdom.

by its heat is the emblem of Divine Strength,

by its creative power is the emblem of Divine beauty.

Thus we derive the Masonic Trinity of Wisdom, Strength and Beauty.

The Hindoo calls them—Bramah, Vishnu and Siva.

The Ancient Egyptians—Osiris. Isis, Horis, or Father, Mother and Child.

The R.C., whilst acknowledging the Trinity of Father, Son and Holy Spirit, copies the Egyptian with God.

Mary, Jesus.

The Protestant calls it Father, Son, Holy Spirit.

And so, like Kipling, let us allow each man to worship the "God he knows best with the Wisdom, Strength

and Beauty of Faith. Hope and Charity.

My Brother kneels, so saith Kabir.

To stone and brass in heathen wise.

But in my Brother's voice I hear

My own unanswered agonies.

His God is as his faith assigns.

His prayer is all the world's, and mine.

It was the very beautiful and impressive Rose Croix Degree which first suggested to me the connection

between Wisdom, Strength and Beauty and Faith. Hope and Charity. There again I was confronted with the

three supporting pillars of Masonry, but this time they symbolised Faith. Hope and Charity in place of

Wisdom, Strength and Beauty.

The reading of V.W. Bro. Spencer's address on `The Masonic Certificate" presented to this Lodge in August

of last year confirmed the fact that our early brethren also associated these two trios, The first certificate

issued by the Moderns was known as the "Three Graces Certificate," and it is interesting to note that the two

figures of Faith and Hope stand up on top of two of the pillars. The same applies to the Harper Certificate of

the Lodge of the Nine Muses, but in the very beautiful "St. Paul's" Certificate, the three graces appear on the

top of the three pillars.

The late R.W. Bro. Dillworth Fox, Past Dist.G.M. (E.C.), in a paper he read before the Masters and P.Ms.

Lodge, Christchurch, in September, 1913, concluded his remarks with: "And so, as the First Degree teaches

us Charity. or rather, in the fullest sense of the word, Love, and the beauty of holiness, the teaching of the

second being Hope and Strength of character, so are we taught in the Third to regard Faith as the truest

Wisdom."

WISDOM AND FAITH.

The modern meaning given to Wisdom is probably very misleading to the young Mason. We use the word

nowadays as "the possession of experience and knowledge together with the power of applying them

critically or practically, sagacity, prudence, common sense,"

Wisdom, as applied to Masonry, has a somewhat different meaning. If we refer to the Oriental philosophies,

we find in the book called the Wisdom of Solomon (VII, 7 and 8), "I called upon God, and the spirit of

Wisdom came to me. I preferred her before sceptres and thrones, and esteemed riches nothing in comparison

to her. In the same chapter (25-27) wisdom is described as "the breath of the power of God, and a pure

influence flowing from the glory of the Almighty . . . the brightness of the everlasting light, the unspotted

mirror of the power of God, and the image of his goodness."

Thus, the Wisdom of Masonry is somewhat synonymous with Faith, which in its turn is synonymous with

confidence or trust—trust in God, the first essential qualification of a candidate for Freemasonry.

One might say that a conception of Faith is doing right conscientiously, or faithfully observing the conditions

through which the object sought for may be attained: it is not a blind belief in the fulfilment of the promise

by simply trusting. It is a clear conception of the object and a faithful application of effort for its

achievement.

Faith first and foremost implies a belief and trust in the G.A.O.T.U. It lies at the root of all mutual

confidence and trust. The evidence of things not seen, but the substance of those hoped for, Faith forms a

material part of the profession of a Freemason in the continued acknowledgment of the Supreme Being.

An intelligent interpretation of Faith, however, implies more than a blind acknowledgment of belief and trust

in the G.A. Take Faith and Fear. These are opposite elements, which can completely neutralise each other.

Faith lies at the root of all constructive effort. A man may have vision of aiming at very high ideals, but, if he

is convinced of its utter futility, any endeavour is virtually impossible. Confronted with certain difficulties,

men assume one of two attitudes. Either they are convinced of the uselessness of all attempt to overcome

them, and succumb to a paralyzing despair, or they are actuated by a Faith in the possibility of ultimate

victory, Faith is responsible for all impressive achievements and for all progress known to mankind. Faith

sours men to action whilst fear paralyses and prevents all constructive effort. We all remember the story of

King Bruce and the spider. Perhaps more illustrative is the well-known story of the laying of the first trans-

Atlantic cable.

It makes a vast difference whether men are motivated by Faith or Fear. Unless inspired by Faith, men shrink

from big undertakings; they are afraid of the lofty; they have not the nerve to tackle formidable difficulties or

to run great risks: their lives are beset by terrifying misgivings; the least responsibility proves irksome; their

prospect is bleak and joyless. Faith supplies the force to action in all life's constructive endeavours.

Faith is not easily maintained. Frequently, it is only by a supreme effort that it is held intact. No wonder

Timothy was exhorted by Paul "to fight the good fight of faith." Experience 'brings shattering disillusions.

Dreams fail to materialise; efforts appear so futile; kindness is rewarded by ingratitude; integrity and moral

conviction appear so disadvantageous in the struggle for daily existence; graft seems so often to bring

substantial material gains. Even those we most trusted not infrequently prove false. Confidence is betrayed:

friendship is capitalised or discarded for paltry monetary advantage. Yes! Faith to be preserved over a long

extended period, necessitates hard fighting. To fight for one's faith is the noblest of engagements. Faith is

worthy of a good fight.

STRENGTH AND HOPE.

If we have the "wisdom" of Faith, our "strength" comes from Hope. Hope, symbolised by the anchor, typical

of surety and safety, means placing a firm reliance on the faithful promises of our G.A.—the Immortality of

the Soul. It is the anchor, which gives you the expectation of the realisation of your high endeavours. It gives

you the strength to carry on under the most adverse conditions. Without it, virtue would lose its necessary

stimulus and vice its salutary fear. Life would be devoid of joy, and the grave but a scene of desolation.

"Give me a few friends who will love me for what I am, or am not, and keep ever burning before my

wandering steps the kindly light of Hope. And. though age and infirmity may overtake me, and I come not in

sight of the castle of my dreams, teach me still to be thankful for life and time's old memories. that are good

and sweet; and may the evening twilight find me gentle still."—"Masonic Chronicler," June 2, 1923.

In the words of that great Masonic poet, Edwin Markham :

We men of earth have here the stuff

Of Paradise—we have enough!

We need no other stones to build

The stairs into the Unfulfilled—

No other ivory for the doors—

No other marble for the floors—

No other cedar for the beam

And dome of Man's immortal dream.

Here on the paths of every day—

Here on the common human way—

In all the busy gods would take

To build a heaven, to mould and make

New Edens. Ours the task sublime

To build Eternity in Time!

Yes, a true Mason with Faith in his soul, has hope. Hope for that which he has faith—Hope for himself—

Hope for his fellows—Hope for all mankind—Hope for the present—Hope for the future—a Hope so firmly

rooted in his soul —that it is steadfast, immovable, enduring to the end.

THE BEAUTY OF CHARITY.

"And now abideth faith. hope and charity, these three; but the greatest of these is charity." (I Corinthians

13.13.) We may have "wisdom to conduct us in all our undertakings, strength to support us under all our

difficulties," but it is the Beauty of true Masonic Charity, which "adorns the inward man." and "shines

through the whole of creation in symmetry and order."

"Though I speak with the tongues of men and angels, and have not charity, I am become as sounding brass,

or a tinkling symbol.

And though I have the gift of prophesy, and understand all mysteries, and all knowledge; and though I have

all faith, so that I can remove mountains, and have not charity, I am nothing.

And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not

charity, it profiteth me nothing.

Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up.

Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil.

Rejoiceth not in iniquity, but rejoiceth in the truth. Beareth all things. believeth all things. hopeth all things,

endureth all things.

Charity never faileth." (1 Corinthians 1.3; 1-7 and part 8.)

Thus Charity in its broader Masonic sense means to think and act with consideration for others; and with

love and the desire to do good.

The words of the Apostle were wrongly translated. The word Love should have been used instead of Charity,

a word denoting that kindly state of mind which renders a person full of goodwill and affectionate regard

toward others.

"For Charity itself fulfils the Law.

And who can sever Love from Charity?"

It is the brightest ornament of Freemasonry. Combined with Benevolence, it enables the principles and tenets

of the Craft to be amply carried out without envy, forgiving injury, long suffering in adversity, and full of

compassion for the failings and wants of others.

"Did you give him a lift? He's a brother man,

And bearing about all the burdens he can.

Did you give him a smile? He was downcast and blue

And a smile would have helped him to battle it through."

(Foley—"As to you.-)

Often a kindly word of sympathy, encouragement and good cheer means more to a man than any monetary

aid, however substantial. The spirit of true charity seeks to aid the sorrowing, discouraged and distressed by

the exercise of a wise, genuine sympathy.

M.W. Bro. Yawn, G.M. of Mississippi, speaking in 1908, said: "Your opportunities for doing good are

abundant. If a kindly deed is to be done, do it; if a friendly word is to be spoken, speak it; if a smile is to be

given, give it. Place the flower in the hands of your brother while he can reward you with a grateful smile.

Do not wait till his cold pallid lips are unable to utter thanks. Someone has said, `One flower in my life is

worth more to me than all the products of the gardens of the world on my grave; one kind word in life is

better than an oration over my tomb; on my funeral day, you may overlook covering my grave with flowers

if you will, but give me one little bud to-day.' "

I have often felt disappointed when listening to that very dramatic N.E. Corner Charge, to find that Masonry

is inclined to impress upon the candidate Benevolent Relief rather than the more comprehensive and wider

Brotherly Love, which, of course, includes all aspects of true Masonic Charity. Organised benevolent relief

is truly very necessary in our world of to-day, and it behoves all Masons to give freely, willingly, and to the

fullest extent of their means to the funds provided for this purpose, but they will find that the real joy of

Masonry lies in the little acts of kindness and love, and the words of true sympathy and encouragement

which accompany such assistance as they are able to give to their fellows, when called upon to "remember

that peculiar moment."

Charity is beautifully summarised in the five points of fellowship, which teach us to hasten to the service of a

needy brother; to remember in our prayers the welfare of others; to keep hidden what has been imparted in

implicit confidence; never to hesitate to stretch forth a helping hand; to impart a timely warning and good

advice to those in need of such. This has been so beautifully expressed by Bro. Surrey:—

F. to f., that we should go

When sickness brings a brother woe,

To cheer him on his bed of pain

And nurse him back to health again.

K. to K., whene'er we pray,

At early morn or close of day.

A brother's name should claim a share,

In every thought, in every prayer.

B. to b., thee still to keep

A brother's secrets hidden deep.

To all the world but us unknown,

And hold them sacred as our own.

H. to b., with firmest grasp.

Encircling arms and friendly clasp,

We should be found at duty's call

To stay a brother's tottering fall.

W. to e., whene'er we find

To err a brother is inclined,

We'll counsel give in gentlest tone

And breathe it to his ear alone.

Then f. to f. and k. to k.,

True brothers we should ever be;

With h. to b. and b. to b.,

Each striving still to do his best,

We'll whisper words of hope and cheer,

With c. to c. and W. to e.

Real Charity is thus the embodiment of brotherly love, and its universal exercise is the world's most urgent

need. Men have yet to learn to live harmoniously with each other. Masons must not restrict the practice of

charity to members of the Fraternity. The principles of Tolerance and Generosity must be extended to all

who have claims on our services.

Under the glow of genuine fellowship, barriers are broken down, errors erased, and goodwill stimulated.

Fellowship reveals those finer traits which a mere casual acquaintance fails to detect. Love is said to be

blind. Indeed it is blind in its tendency to close its eyes to the blemishes of the object of its affection. On the

other hand, it is inclined to seek out and foster all that is good, both actual and potential.

Conversely, we find the baser natures of malice, envy, greed, hatred, anger and jealousy are keenly alert to

all the defects, and blind to the commendable and potential good in others.

Thus the Beauty of real Charity in Brotherly Love and Fellowship has an important part to play in the world

to-day.

It's the kindly hearts of earth that make this good old world worth while;

Its the lips with tender words that wake the care-erasing smile,

And I ask myself this question, when my goodly gifts I see, Am I a friend to as many men as are good

friends to me'?

When my brothers speak a word of praise my wavering will to aid,

I ask if their long weary way, my words have brighter made,

And I bring to my heart again this eager, earnest plea,

Make me a friend to as many men as are good friends to me.

("N.Z. Craftsman,- July 1, 1940.)

As long as Freemasons continue to believe and act that

To live in hearts we leave behind

Is not to die,

so long will Freemasonry be a living and growing force, growing from strength to strength, acquiring

increasing vigour, and spreading its principles and tenets all over the world, educating men by developing

their mental and moral character, end through them bringing their precepts o beer in their own homes, and to

others who are not Masons.—(Geo. Atkinson. "British Masonic Miscellany.")

———————

CAUTION.

–⸱––÷––÷––⸱–

Never before as at the present time must caution be enjoined and vigilance be redoubled when candidates

seek admission to our ranks, for in the light of the last war years, reactions to the stress of these dangerous

days and the facing at closer quarters of the realities of life bring not a few to turn to serious thoughts and

spiritual aspects, resulting in an increased influx of those who come to knock at the door of our Temples.

Not all, let us remember, are animated by the same desire, and as was so sadly proved in those last fatal

years, far too many were prompted by idle curiosity or misconception of some sort of social inner circle of

purely convivial profit, as also the expectation of material advantages they had formed in their minds would

accrue. Others yet, in days of newly-acquired financial ease, rosy satisfy a passing whim by wishing to join

for the mere sake of added display and ostentation of money, alas! soon spent among their friends.

Many after the last war so "came and went": indeed, their stay within our ranks was of but short duration, yet

brought discredit upon the Order by "cheapening it" through the ease with which one was able to enter it.

Others remained longer until they, too, fell by the way, or became liabilities which have weighed heavily

upon resources never intended to meet them or in such circumstances.

Far too eager, in the flush of the first enthusiasm, are many of the youngest members of a Lodge to share

their newly-found surroundings and friends often with mere acquaintances, whose curiosity they have

aroused by the incautious recounting perhaps of what they think they can disclose of their new experiences

and the "glamour" of Masonry.

Even more vigilance is needed by their elders in such cases for not only is enquiry called for of the candidate

himself, but warning tactfully required to be given to the proposer of all that is required of him and of his

own responsibilities.

Recent events have shown how very much further enquiries should be extended, and how Rule 176 should

become and form the permanent basis for a standard and direct question asked of all candidates when they

come before the Lodge Committee, so that full disclosure should be made of any other commitments or other

allegiances.

Reticence, too. should not be one-sided and the candidate himself is entitled to have disclosed to him fully,

not only the advantages, too often held out him without sufficient reserve or painted in too attractive colours,

but also the responsibilities financial and moral he is undertaking. Not only the "assets" but also the

"liabilities" should be disclosed in the balance-sheet, and with no attempt at minimising the latter.

Caution on the part of the candidate himself does not seem to be expected nor to be displayed these days, but

as shows the extract from Ahiman Rezon, published below, such was not always the case, and the prudence

that the recommendations may reveal if it appears uncalled-for in days when the same rivalry then prevailing

between Grand Lodges happily no longer exists, nevertheless, it points the way to what should be expected

and even welcomed and encouraged in a candidate as evidence of his future caution and of his eagerness in

the choice of his associates., as also revealing the true traits of his character. Merely to answer questions put

to him can .never achieve the desired result. Let him be invited, in his turn, to ask pertinent questions

regarding the Order, its scope and its expectations. There is nothing but cannot be gained from such enquiries

to mutual advantage, and to the credit of all concerned. —"The Freemasons' Chronicle,"

———————

"The Germans. the Russians. and the Japanese are fighting this war with the frenzy of fanatics.

"Can it be said that the great democracies are fighting in the same way"? We know that the answer is 'No.'

"It is not that we love our country less. but we have come to look upon freedom as a healthy man looks upon

health, just as if it is his right without his having to guard it." —Mr. Beverley Baxter, M.P.

———————

"STABILITY" WORKERS.

–⸱––÷––÷––⸱–

Justifying its role as a centre for the cultivation of Masonic knowledge wherever it is to be found and proving

how rich a field for symbolical research the comparative study of rituals may offer, Sussex Masters Lodge,

3672, at its meeting on Saturday, 5th September, the first held since the Installation in July last of its new

Master, W. Bro. C. O. Pigott, P.P.G.D., Prov.Asst.G.Sec., had invited a team of "Stability" workers to travel

to Brighton and give a demonstration of the First Ceremony, in accordance with that old ritual.

The team drawn from the Panmure Lodge of Instruction, which meets in London under the sanction of the

mother lodge of the same name. No. 715, and now a well-known stronghold of "Stability," was headed by its

Preceptor, W. Bro. J. E. Suter, P.M., who prior to the demonstration gave a short historical retrospect of the

lineal descent of the Stability Lodge of Instruction, of which it is an off-shoot together with a commentary

on the main differences and their peculiar symbolical significance.

That Lodge, he recalled, was the oldest in existence in English Freemasonry, having been in continuous

existence for 128 years and founded within a few months of the concluding labours of the Lodge of

Reconciliation in 1816. Its earliest members had included no fewer than ten of the most prominent members

of that body, headed by the Rev. Dr. Hemming, who had been its Master. and was the nominee of the Duke

of Sussex, Grand Master of the "Moderns," the others being drawn from both rival Grand Lodges and

including R. F. Mestayer, of the Grand Master's Lodge, who was the nominee of the Duke of Kent, Grand

Master of the "Antients," and the Grand Secretaries of both Grand Lodges, W. H. White and Edward Harper.

All the eight members of the team which had finally rehearsed the ceremonies before Grand Lodge in May

prior to their ratification the following month were among the members of the Lodge.

The continuity of teaching had been maintained through a succession of but five Preceptors, who had been

W. Bros. Philip Broadfoot and Peter Thompson (1817-1851). Henry Muggeridge, still remembered to-day as

a famous Masonic teacher and who had been the first Master of Panmure, 715 (1851-1885). Eustace

Anderson (1885-1900). and F. W. Golby from that year until his retirement through age a few years ago.

Several of these stalwarts had served periods of up to 35 years.

It was idle, however, continued the speaker, for any Lodge of Instruction or School of Ritual, and not even

for "Stability," in spite of its claims of direct descent, which no other could equal even distantly to claim that

it taught a ritual in words settled or agreed by Grand Lodge. This was a physical impossibility for anyone to

realise, as he proceeded to show, for the 20 meetings of the Lodge of Reconciliation, spread over more than

two years, had been attended by varying audiences, and by some of its members occasionally only, while no

notes were permitted to be taken. To claim that anyone could have committed to memory all the three

ceremonies under those conditions in the very words in which they had been enacted, would be to attribute to

him supernatural memorising powers. It was obvious that only broad essentials of our ceremonies were

settled and not the ritual itself word for word.

"Stability." however, claimed for its ritual an especially cultured and scholarly phrasing, direct and logical

and readily understood by the candidate, without jarring notes of grammatical errors or construction, and

revealing clearly its having been written by men of education and learning at a period when English prose

was at its best.

It offered also explanations not to be found in other rituals on familiar symbolical aspects, while also in the

Second D. adhering closely to Biblical history which others wrongly adapted.

No finer phrasing could be found than in its explanation of the W.Ts., in the First D., which deserved to be

more widely known.

From a most flourishing period the Stability Lodge had receded in its general appeal, and the ritual was

preserved to-day in fewer Lodges than of yore. although jealously guarded as a precious inheritance and a

worthy Masonic historical record. The reason for this change in its fortunes, the speaker assigned to the fact

that it was the last to conform to the needs of modern times, when the purely oral tradition was no longer the

order of the day and brethren learnt their ritual at home and rehearsed it at their Lodge of Instruction.

Following the earliest "Claret" publication in 1835. Emulation ritual was printed and published in 1871, the

"Oxford" ritual in 1876. the "West End Ritual" about 1882, and, last of all, "Stability" only in 1902, when

much ground had already been lost, which it had never regained in the intervening decades. —"Freemasons'

Chronicle."

———————

THE M.W. GRAND MASTER'S VISIT TO THE WELLINGTON CITY LODGES.

–⸱––÷––÷––⸱–

On Thursday. 25th February.-the Wellington City Lodges were honoured by an official visit from the Grand

Master, M.W. Bro. Herbert G. Teagle—appropriately, the Lodge selected to receive the Grand Master was

Herbert Teagle, No. 300. After the Worshipful Master. W. Bro. E. A. Sapsford, had received the Masters,

Past Masters, Wardens and brethren of the town Lodges. R.W. Bro. S. M. Stone, Prov.G.M. of Wellington,

was announced, received and saluted. He, in turn, received the M.W. the Grand Master, accompanied by a

very large number of Grand Officers, who was duly saluted in accordance with his high and exalted rank.

Nearly all the sitting Masters and their Wardens and many brethren of the City Lodges attended, well filling

the large hall.

The ceremony presented was the Second Degree Lecture according to the Emulation working. Many of the

visiting Masters. Past Masters and nearly all the officers of the Lodge took part, the result being instructive

and interesting.

Following the ceremony, M.W. Bro. Teagle, G.M., delivered a most interesting and valuable address,

forcibly pointing out the dignity and high importance of Freemasonry and its high ideals. The address was

concise and altogether outstanding and created a very deep impression on all who were privileged to be

present.

The proceedings in the refectory were of an equally delightful character. We feel sure by this visit the Grand

Master has indeed endeared himself to all the brethren over whom he rules.

———————

CAUSES FOR FAR EASTERN WAR.

–⸱––÷––÷––⸱–

The great reason for the war in the Far East is due to the peculiar doctrines the Japanese hold regarding their

Emperor. They believe, with all sincerity, that Emperor Hirohito is God. It is often heard, "Jehovah God has

no place in Manchukuo. Amateraus Omikami is the Supreme Deity of the nation. The whole world shall

soon know it." The school children are often asked, "Who is greater, the Emperor or the God of the Sunday

School?" Of course, the children are required to answer, "The Emperor."

Some Japanese with a missionary fervour feel that the blessing of their Emperor should be made known to

all peoples. This is their "heaven-given mission." They have the term. "Ikko Ichu," which means, "One ruler

for all the world and the Emperor of Japan is God and hence the proper ruler."

This is a religious war as far as the Japanese are concerned and, hence, they fight like Cromwell's Ironsides

of old. For this cause they give their lives.

They believe that some peoples, like the Chinese, are so dumb that they cannot see the wonderful virtues of

the Emperor and, therefore, do not stretch out their hands with joy to receive the gift. For this reason the

sword must be used to open their eyes and force them to receive his beneficent rule.

The Japanese have established their shrines in Manchukuo and occupied China, and they say that they never

remove their shrines when once erected.

When the nations gather around the peace table, the Japanese will have to be given an earthly ruler in place

of their heavenly Emperor. If this is not done, we may as well prepare for another war. —"The New Age."

———————

AUCKLAND NOTES.

–⸱––÷––÷––⸱–

W. Bro. H. A. Williams, P.G.B.B., conducted the ceremony of Installing Bro. J. G. Richmond into the chair

of K.S. at Lodge Hokianga, No. 69. M.W. Bro. Oliver Nicholson. P.G.M., Prov. G.M.. was unable to make

the trip this year, The Grand Director of Ceremonies was W. Bro. T. W. McGown, P.G.S.. and the

Presenting Officers W. Bro. A. G. Horsley, Mangonui, No. 78, and W. Bro. W. P. Hay. Onewa, No. 182.

W. Bro. H. G. McCrea, P.G.D., who is the oldest living member of Lodge Auckland, No. 87, was unable to

attend the jubilee meeting owing to illness, much to his disappointment.

Lodge Onewa, No. 182, held its first meeting of the year in February, W. Bro. E. A. Sharpe, D.M., in the

absence of W. Bro. W. P. Hay, W.M., who has been transferred to Rawene, working a Third Degree.

Auckland Lodges are now getting into full swing after the recess over the hot months.

Brethren are well pleased with the honour bestowed on R.W. Bro. F. G. Alpe, of Senior Grand Warden. His

work for Freemasonry in Auckland, his outstanding character and genial nature has endeared him to all who

have come into contact with him.

W. Bro. L. E. Wood and his officers of Lodge Chevalier, No. 303, passed two candidates at the last regular

meeting.

Bro. Lt.-Col. Jim Matthews, of Lodge Chevalier, is now serving overseas. Jim was a popular officer of this

Lodge.

W. Bro. A. Cashmere. Lodge Ponsonby, No. 54, initiated two candidates at the last regular meeting.

———————

TARANAKI NOTES.

–⸱––÷––÷––⸱–

A combination of circumstances prevented Taranaki Notes being sent last month and the writer apologises to

all concerned.

The best news from North Taranaki is that the Liardet Street Hall had been released by the E.P.S. and is

again available for Lodge and Chapter meetings.

Lodge Ikaroa balance-sheet shows the Lodge to be in a very strong position, better still, there is a fine spirit

in the Lodge.

At the January meeting of Lodge Taranaki the refectory proceedings were of a Scottish character and the

memory of Robert Burns, the great national poet, were suitably celebrated. Bro. Bruce Henson "piped" in the

haggis, and W. Bro. McCormick recited the "Ode to the Haggis." Bro. M. J. Burns, of Lodge Hawera, gave

an eloquent address on the life and works of the Scottish genius, and this was much appreciated. Lodge Patea

Kil. and Lodge Stratford were both represented at this meeting, the Masters, officers and brethren making a

good showing. The Prov.G.M., R.W. Bro. J. C. Barclay, presided at the first Installation meeting of the year

when Bro. P. Griffiths was installed as W.M. of Lodge Whangamomona, No. 234.

This Lodge has done wonderfully well since the meetings were moved to Toko, and the future is very bright.

The new set of officers are a fine team,

The Installation meeting of Lodge St. John. No. 95. was a good meeting and the Prov.G.M. was very

pleased. The work was well done and the proceedings in the refectory were bright and happy. The new

W.M.. W. Bro. L. Taylor. is an old P.M. of Lodge Hinemoa. No. 786, S.C., and is to be commended for

stepping into the breach when the S.W. went into camp.

W. Bro. D. S. Richardson has been appointed Secretary of Lodge Taranaki, No. 240.

Lodge Mt. Egmont, No. 670. E.C., worked a Second Degree at the last meeting and they have now five

candidates awaiting raising.

The temple and the refectory were comfortably filled at the Installation meeting of Lodge Moa. No. 110. on

15th March. The newly-installed W.M., Bro. W. L. F. Porter, is an exceedingly popular man throughout

Taranaki, and the fact that he accepted the office, after standing down three years ago for another brother,

gave the Lodge and all his Masonic friends much pleasure and satisfaction. The officers assisting W. Bro.

Porter are an exceedingly capable team and should have a very good year.

A splendid meeting of the combined R.A. Chapters of the District was held in New Plymouth on 12th March,

the object being to welcome His Excellency Sir Cyril Newall, I.P,G.Z. The G.Supt., R.E. Comp. W. W.

Thomson, presided and there was a good attendance of members.. E. Comp. Niblock gave an eloquent and

informative address in the temple and His Excellency was very happy in his speech delivered in the

refectory. Songs were well rendered by V.E. Comps. Smith and Kohn and a recitation by E. Comp. Gilmore-

Smith. The table decorations (massed bon fire salvia) were very striking and appropriate.

Two candidates were passed at the February meeting of Mt. Egmont Lodge. No. 670, E.C.

The Installation of the S.W., Bro. F. Lund, as Master of Patea Kil., No. 18. took place on 10th March and

passed off well. The petrol restrictions and other hindrances affect the attendance of the brethren from the

more distant Lodges, but the aggregate numbers are much the same. At this meeting there was an

exceptionally good muster of Grand Lodge officers.

At Stratford on 17th March, the attendance was well up to the average when the J.W., Bro. H. C. Hunger,

was installed as W.M. Much sympathy is felt for the S.W., Bro. F. Cook, whose serious illness prevented

him going on.

R.W. Bro. Barclay, Prov.G.M., did the installation work, and was ably supported by his Grand Lodge

officers, in the refectory the principal speakers were V.W. Bro. Falconer, G. Chaplain, and V.W. Bro. A.

Coleman. G.Lect., both giving addresses of a very high standard.

At this meeting the Prov.G.M. invested W. Bro. H. E. Lawrence as G.Stwd. W. Bro. Lawrence has been

Secretary of Lodge Stratford for the past twelve years. He was unable to attend G.L. Communication, hence

the investiture.

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NORTH CANTERBURY NOTES.

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Southern Cross Lodge has had some very interesting meetings lately and a good .number of visitors to

witness their efficient work.

The Ashley Installation was a brilliant function. R.W. Bro. C. S. Thompson and his officers conducted the

proceedings with their usual thoroughness and the newly-installed Master. W. Bro. Smith, thanked them for

their kindness.

There was a large number of visitors and the ladies as usual put on a sumptuous supper and W. Bro. E. D. R.

Smith, Chas. Smith and the ever-popular Secretary, helped with the entertainment. Ashley Lodge is noted for

its "energetic Smiths."

Mairaki Lodge is getting ready for the big Installation meeting in April. Please pool your petrol and attend

this super show and you will get a good welcome.

Tawera Installation was an excellent function and the lodge room was filled to capacity to see Bro.

Titheridge installed as Master and his officers invested by R.W. Bro. C. S. Thompson and Prov. G.L. officers

of Canterbury.

R.W. Bro. G. Rudd, Prov. G. Master of Nelson and Marlborough, was in attendance and received a rousing

reception from his mother Lodge. The refectory proceedings were right up to standard and the banquet

excellent, thanks to W. Bro. Inwood and the ladies.

Acacia is rushed with candidates and has been forced to work overtime and hold emergency meetings. W.

Bro. Winter and his team are doing a splendid job of work and visitors are welcome.

Amuri will be going full speed shortly and has four candidates. The Master, W. Bro. F. David, is getting in a

lot of practice ready for a very busy time. Visitors to Hanmer and district, including soldiers, are always

welcome.

Kaikoura has made a start and had a very successful meeting for its new year and the Master, W. Bro.

Charlton Smith, anticipates a real good year

Saturday, 3rd April, will be a wonderful night at Cheviot. Bro. Robert Myers will be installed as Master, and

having only recently returned from Egypt it is anticipated there will be a record attendance of sister Lodges

and returned soldiers. Cheviot always puts on a real good show. and the April coupon should help all North

Group brethren in particular to attend and give this popular brother a start to a very promising year.

W. Bro. Arthur Williamson, of Cheviot, is busy amongst the fish and has had several good catches, also W.

Bro. Clarry Powis, the Cheviot crayfish expert.

Nearly all the Lodges in the North Group are feeling the pinch of the loss of brethren away in the forces, and

their places are being kept warm by the Past Masters and others ready for their return.

Amberley will put on a special night for its popular Master, W. Bro. Reg. Harris, who will have his last night

in the chair in April. Arrangements have been started for the Installation to be held in May.

Ashley Chapter will stage a special attraction at its next meeting, so companions are asked to keep the date

free and roll tip in force.

W. Bro. Frederic, Master of Westland Kilwinning, and late of Waikari, is having a successful time and is

invited to visit the Lodges in the North Group, where he will get a good welcome.

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SOUTHLAND NOTES.

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R.W. Bro. A. Noble, Prov.G.M., conducted the installation of W. Bro. R. H. Waddell as Master of Lodge

Southland, No. 273, on March 10th in the presence of a good attendance of members and visitors. Close on

30 members of this Lodge are serving with the armed forces in defence of King and country.

V. Ill. Bro. Col. Geo. Barclay, 33°, S.G.I.G.. was present at the annual meeting of Murihiku Rose Croix

Chapter. No. 36, on 6th March and installed E. and P. Bro. H. C. Mackenzie into the chair of M.W.S. There

was a good attendance at this meeting, which was of a very impressive and happy nature. Table decorations

at the hand of E. and P. Bro. F. A. Steans, P.M.W.S., were again of an outstanding nature.

The death recently occurred of W. Bro. Thos. Bird, a highly respected member and Past Master of Lodge

Waihopai, No. 189. A Lodge of Sorrow was conducted by W. Bro. A. St. C. McGregor and officers prior to

proceeding to the Eastern Cemetery, where the remains of our deceased brother were laid to rest with fitting

honours.

Four candidates were acknowledged at the March convocation of Southern Cross R.A. Chapter. No. 3.

The ceremony of Perfection was worked at the quarterly meeting of Murihiku Rose Croix Chapter, No. 36,

when a well-known member of Lodge Southland. No. 273. was instructed in the mysteries peculiar to this

branch of our noble Craft.

The installation of Bro. A. S. Dixon as Master of Lodge Wairaki, No. 145, held on 13th March passed off

most successfully. Grand Lodge was represented by R.W. Bro. A. Noble, Prov.G.M., and a splendid

following of Grand Officers. The ceremony was conducted by the Prov.G.M, with W. Bro. M. Turnbull as

D.C.

Wallace Royal Arch Chapter, No. 34. has been empowered to work in any lodge room in the Western

District, approved by the Grand Supt.

Lodge Harvey, No. 49. conducted the ceremony of "passing" at their regular meeting held last month. The

Tracing Boards were also explained at this meeting. The annual Installation meeting of this Lodge will be

held on the afternoon of 17th April.

Brethren of the District are looking forward with keen anticipation to the forthcoming visits of the Grand

Master at the monthly meeting of Lodge Waihopai, No. 189, on 19th April and the following night at Lodge

Wallace, No. 129 (Otautau).

Successful Installation meetings were held by Lodges Orepuki, No. 137. and Tuatapere. No. 210, on 27th

March. The Prov. Grand Master. R.W. Bro. A. Noble. was ably supported at these meetings by R.W. Bro. E.

C. Smith, D.G.M.. and a good following of Grand Lodge officers.

Lodge Mataura. No. 174, worked the ceremony of Initiation last month.

E. and P. Bro. J. J. Griffiths, P.M.W.S., and Ill. Bro. J. Campbell. 30'. P.M.W.S., journeyed down from

Dunedin to be present at the recent Installation of Murihiku Rose Croix Chapter, No. 36.

Splendid attendances are being recorded at the Instruction meetings of Southern Cross Royal Arch Chapter,

No. 3.

In the absence of a candidate at the March meeting of Lodge Victoria. No. 147, W. Bro. Ed. Smith, who is

acting as Master in the absence of W. Bro. W. C. Torrance on military duties, delivered an interesting talk on

the 1st Tracing Board. The annual "Irish" night was held in the refectory at the social hour which followed

this meeting.

W. Bro. J. O. Clapp. sen., a Mason of 49 years standing, was present at the Installation meeting of Lodge

Wairaki, No. 174, last month.

Master and officers and a number of brethren of the Hiram Lodge (Dunedin) paid an official visit to Lodge

St. John, No. 94, and raised one of their own members to the Third Degree.

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OTAGO NOTES.

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After a welcome break of two months the new year's round of Installation meetings commenced with the

noted Central Otago tour. Unfortunately, owing to the petrol restrictions the usual party could not participate,

but the one motor-car load, headed by our Prov. Grand Master, R.W. Bro. J. G. Dykes, made the trip, doing

six installations in four days (Mt. Ida, Hercules. Manuherikia. Cromwell and Wanaka Lodges). It was

strenuous going, but all Lodges co-operated heartily. For the first time for 23 years M.W. Bro. W. Lishner,

P.G.M., was missing from the party, being unable to make the trip, and there were therefore many enquiries

as to the welfare of our esteemed brother. R.W. Bro. E. C. Smith, Dep.G.M., accompanied the party. His

genial good nature and masterly addresses were appreciated by all Lodges. This was the first time for many

years a Deputy Grand Master has been able to be included in this annual party.

March is also to be a busy month for Grand Lodge officers. A party, headed by M.W. Bro. W. Lishner,

P.G.M., will co.nduct the Southern District Installations at Kaitangata, Clinton and Owaka.

The Deputy Grand Master, R.W. Bro. E. C. Smith, is to visit Dunedin for Service Lodge Installation on 1st

May.

M.W. the Grand Master. M.W. Bro. H. G. Teagle, intends visiting a meeting of combined Lodges at Oamaru

on Thursday, 15th April, a similar meeting in Dunedin on Friday, 16th April, and the Installation of Teviot

Lodge at Roxburgh on Saturday. 17th April, and all members are looking forward to this memorable visit.

The Prov.G.M., R.W. Bro. J. G. Dykes, is very pleased with the manner in which the various Lodges,

particularly those in the country, are keeping the members together during the troublesome times through

which we are now undergoing.

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Masonic attire has often been the object of comments, especially in the light of to-day's tendencies to laxity

on the made-to-serve plea of war restrictions and scarcity. An echo from a former European war and the

celebration of peace which ensued the removal of the Napoleonic threat, makes a strange comparison.

Taking part in a procession to Leeds Parish Church in 1814 on the occasion of thanks-giving for the

blessings of peace 17 brethren from local Lodges and 20 visiting brethren are described as "Clothed in black

or blue coats, dark small clothes (waistcoats?), white stockings, white gloves, dress aprons (?), blue and

white cockades." What would those brethren to-day not say, in having to provide such picturesque array,

who show so little regard to dignity of dress to the little extent of white collars, dark ties and dark clothes?

—-"The Freemasons' Chronicle."